but the men Shall we say this is too much malice or too little wit and conscience Euen in the Lord Protectors daies that holy man reports that after the Scriptures restored and Masses abolished greater thinges followed these softer beginnings in the reformation of the Churches Learned and godly Diuines were called for from forraine parts a separation was made though not so much willing as wilfull of open and manifest aduersaries from Professors whether true or dissembled Commissioners were appointed to visite euery seuerall Diocesse Euery Bench of them had seuerall godly and learned Preachers to instruct the people in the truth and to disswade them from Idolatry and Superstition The Popes Supremacy not thrust but taught downe All wil-worshippe whatsoeuer oppugned by publique Sermons Images destroyed Pilgrimages forbidden the Sacraments inioyned to be reuerently and holily ministred Ecclesiastical persons reformed in life in doctrine Processions laide downe Presence and attendance vpon Gods word commanded the holy expending of Sabboth dayes appointed due preparation to Gods table called for set times of teaching inioyened to Bishoppes and other Ministers all shrâ—nes and Monuments of Idolatry required to be vtterly taken from publique and priuate houses All this before his Parliament By that all bloody lawes against Gods trueth were repealed zealous Preachers encouraged so as saith that worthy Historian God was much glorified and the people in many places greatly edified What neede I goe further then this first yeare Heare this and be ashamed and assure your selues that no man can euer read those holy Monuments of the Church but must needes spit at your separation After that sweete and hopefull Prince what his renowmed sister Queene Elizabeth did the present times doe speake and the future shall speake when all these Murmurers shall sleepe in the dust The publique disputations zealous Preachings restaurations of banished religion and men extirpations of Idolatry Christian lawes wise and holy proceedings and renewed couenants with God are still fresh in the memories of some and in the eares of all so as all the world wil iustly say you haue lost shame with truth in denying it Yea to fetch the matter yet further If the Reader shall looke backe to the daies of their Puissant Father King Henry the eight he cannot but acknowledge especially during the time of Queene Anne and before those sixe bloody Articles a true face of a Church though ouer-spreade with some morphue of corruptions and some commendable forwardnesse of Reformation for both the Popes Supremacy was abrogated the true doctrine of Iustification commonly taught confidence in Saints vntaught the vanity of Pardons declared worshippe of Images and Pilgrimages forbidden learned and godly Ministers required their absences and mis-demeaners inhibited the Scriptures translated publickly and priuately inioyned to be read and receiued the word of God commaunded to be sincerely and carefully preached and to all this holy Master Foxe addeth for my conclusion such a vigilant care was then in the King and his Councell how by all wayes and meanes to redresse Religion to reforme errours to correct corrupt customes to helpe ignorance and to reduce the mis-leadings of Christs Flocke drowned in blinde Popery superstitious customes and Idolatry to some better forme of Reformation whereunto he prouided not onely these Articles Precepts Iniunctions aboue specified to inform the rude people but also procured the Bishops to helpe forward the same cause of decayed doctrine with their diligent preaching and teaching of the people Goe now say that suddenly in one day by Queen Elizabeths trumpet or by the sound of a Bell in the name of Antichrist all were called to the Church Goe say with your Patriarch that wee erect Religions by Proclamations and Parliaments Vpon these premises I dare conclude and doubt not to maintaine against all Separatists in the world that England to goe no higher had in the daies of King Henry the eight a true visible Church of God and so by consequent their succeeding seede was by true Baptisme iustly admitted into the bosome therof and therefore that euen of them without any further profession Gods Church was truly constituted If you shall say that the following Idolatrie of some of them in Queene Maries daies excluded them Consider how hard it will be to prooue that Gods couenant with any people is presently disanulled by the sinnes of the most whether of ignorance or weakenesse and if they had herein renounced GOD yet that GOD also mutually renounced them To shut vppe your Constitution then There is no remedy Eyther you must goe forward to Anabaptisme or come backe to vs All your Rabbines caâ—not aunswere that charge of your rebaptized brother If wee bee a true Church you must returne If wee bee not as a false Church is no Church of GOD you must rebaptise If our Baptisme be good then is our constitution good Thus your owne Principles teach The outward parte of the true visible Church is a Vowe Promise Oathe or Couenant betwixt GOD and the Saints Now I aske Is this made by vs in Baptisme or noe If it be then we haue by your Confession for so much as is outwardly required a true visible Church so your separation is vniust If it be not then you must rebaptise for the first Baptisme is a nullity and if ours be not you were neuer thereby as yet entred into any visible Church SECTION XII The Aunswerers title AS for the title of Ring-leader wherewith I stiled this pamphleter if I haue giuen him too much honour in his Sect I am sory Perhappes I should haue put him pardon an homely but in this sense not vnusall word in the taile of this Traine Perhaps I should haue endorsed my Letter to Master Smith and his shadow So I perceiue he was Whatsoeuer whither he lead or follow God meetes with him If hee lead Behold I will come against them that prophesie false dreames saith the Lorde and doe tell them and cause my people to erre by their lies If he come behinde Thou shalt not follow a multitude in euill saith God If either or both or neither If he will goe alone Woe vnto the foolish Prophets saith the Lord which follow their owne spirits and haue seene nothing Howsoeuer your euill shall bee reproued by the light of Gods word Your coniâ—â—ction I cannot promise your reproofe I dare If therupon you shall finde grace to see and heale your errours we should with all brotherly humblenesse attend on foote vpon your returne on Horse-backe but if the sway of your mis-resolued conscience bee heady and vnresistable and your retyring hopelesse these not solide reasons these pretty pamphlets these formall flourishes shall one day be fearefull and materiall euidences against you before that awefull Iudge which hath already sayd That iudgements are prepared for the scorners and stripes for the backe of fooles SECTION XIII The Apostacie of the Church of England I professed
what spirite you are Nowe you flye to constitution as if notorious euils were more to tollerable in the continuance then in the collection of assembles Sar di had but a few names that had not defiled their garments God praises these biddes them not separate from the rest Thyatirâ— suffers a false Prophetesse the rest that haue not this learning yet are bidden but to hold their owne not to separate from the Angell which hath not separated Iezebel from the Church SECTION VII What separation the Church of England hath made YOur charge is no lesse iniurious that the Church of England hath made no separation Concerning which you haue learned of your Martyr and Ouerseers so to speake as if before her late disclamation of Popery in Queene Elizabeths time she had not beene Her Monuments could haue taught you better and haue ledde you to her auncient Pedigree not much below the Apostolike daies and in many discents haue shew'd you not a few worthy witnesses and Patrons of Truth all which with their holy and constant of-spring it might haue pleased you to haue separated from this imputation of not separating Will you know therefore how the Church of England hath separated In her first conuersion she separated her selfe from Pagans in her continuance she separated her selfe from grosse heretiques and sealed her separation with blood in her reformation she separated her selfe from wilfull Papists by her publique profession of Truth and proclaimed hatred of errour and she daily doth separate the notoriously euil by suspensions by excommunications though not so many as yours Besides the particular separations of many from the acknowledged corruptions in iudgement profession practise All these will be auowed in spight of all contradiction with what forehead then can you say the whole Church of England hath not at all separated After all your shifts and idle tales of constitution you haue separated from this Church against the Lord not with the Lord from it If there be Christ with vs if the spirit of God in vs if Assemblies if calling by the word whatsoeuer is or is not else in the Constitution there is whatsoeuer is required to the essence of a Church no corruption eyther in gathering or continuance can destroy the truth of being but the grace of being well If Christ haue taken away his word and spirit you haue iustly subduced els you haue gone from him in vs. And when you haue al done the Separatists Idol visible Constitution will proue but an appendance of an externall forme no part of the essence of a true Church and therefore your separation no lesse vain then the ground then the Authours Lastly if our bounty should which it cannot grant that our collection was at first deepely faulty cannot the Raâ—ihabition as the Lawyers speake bee drawne backe In contracts your owne similitude a following consent iustifies an act done before consent and why not in the contract betwixt GOD and his visible Church Loe he hath confirm'd it by his gratious benedictions and as much as may bee in silence giuen vs abundant proofes of his acceptation That after-act which makes your baptisme lawfull why can it not make our Church SECTION VIII Constitution of a Church BBut for as much as Constitution is the very state of Brownisme Let vs I beseech you inquire a little into the Complexion of your Constitution Whether Physicke or Lawe or Architecture haue lent you it sure I am it is in this vse Apocryphall Neuer man vsed it thus scrupulously till your times Though what neede you the helpe of Fathers or Schooles new words must expresse new Paradoxes It is no treason to coyne tearmes What then is Constitution Your Doctor can best tell vs As the Constitution of a Common-wealth or of a City is a gathering or vniting of people together into a ciuill policy So saith he the Constitution of the Common-wealth of Israel and of the City of God the new Ierusalem is a gathering and vniting of people into a Diuine Politie The forme of which Polity is Order which Order is requisite in all actions and Administrations of the Church as the Apostle sheweth and specially in the Constitution thereof So that next vnto faith in God it is to be esteemed most necessary for all holy societies Hence Paul reioyced in the Colossians order and faith To this Constitution therefore belong a people as the matter secondly a calling or gathering together as the form wherof the Church consisteth The Constitution of the Church of England is false in both VVhy so Haâ—â— we not a people Are not those people called together To preuent this you say our Constitution is false not none VVhy false Because those people haue neither faith nor order For faith first VVho are you that dare thus boldy breake into the Closets of God the hearts of men and condemne them to want that which cannot be seene by any but Diuine eies how dare you intrude thus into the throne of your Maker Consider and conferre seriously VVhat faith is it that is thus necessarily required to each member in this Constitution Your owne Doctor shall define it Faith required to the receiuing in of members is the knowledge of the doctrine of saluation by Christ 1. Cor. 12. 9. Gal. 3. 2. Now I beseech you in the feare of God lay by a while all vnchristian preiudice and peremptory verdicts of those soules which cost Christ as much blood as your owne and tell mee ingenuously whether you dare say that not onely your Christian brethren with whom you lately conuersed but euen your forefathers which liued vnder Queene Elizabeths first confused reformation knew not the doctrine of saluation by Christ if you say they did not your 〈◊〉 iudgement shal be punished fearefully by him whose office you vsurpe As you looke to answere before him that would not breake the bruised Reede nor quench the smoaking Flaxe presume not thus aboue men and Angels If they did then had they sufficient clayme both to true Constitution and Church But this faith must be testified by obedience so it was If you thinke not so yours is not testified by loue Both were weake both were true Weakenes in any grace or worke takes not away truth Their sinnes of ignorance could no more 〈◊〉 Gods couenant with them them multiplicity of wiues with the Patriarches SECTION IX Secondly Order VVHat wanted they then Nothing but Order and not all Order but yours Order a thing requisite and excellent but let the world indge whether essentiall Consider now I beseech you in the bowels of Christ Iesus whither this be a matter for which heauen and earth should be mixed whether for want of your Order all the world must be put out of all Order and the Church out of life and being Nothing say we can be more disorderly then the confusion of your Democracy or popular state if not Anarchyâ—
Would God this point were throughly known and well weighed on all partes The neglect or ignorance whereof hath both bred and nursed your separation and driuen the weake and inconsiderate into strange extremities This say we for our selues in no more charity then truth But for you how dare you make this shamelesse Comparison Can your heart suffer your tong to say that there is no more diffrence betwixt Rome and vs then there is betwixt vs and you How many hundred errours how many damnable heresies haue we euinced with you in that so compounded Church shew vs but one mis-opinion in our Church that you can proue within the ken of the foundation Let not zeale make you impudent Your Doctor could say ingenuously sure that in the doctrines which she professeth she is farr better and purer then that Whore mother of Rome and your last Martyr yet better If you mean saith he by a Church as the most doe that publique profession whereby men do professe saluation to be had by the death and righteousnesse of Iesus Christ I am free from denying any Church of Christ to be in this land for I know the Doctrine touching the holy Trinity the natures and Offices of the Lord Iesus free iustification by him both the Sacraments c. published by her Maiesties authority and commanded by her lawes to be the Lords blessed and vndoubted truthes without the knowledge and profession whereof no saluation is to be had Thus he with some honesty though little sense If therfore your will do not stand in your light you may well see why we should thus forsake their Communion and yet not you ours Yet though their corruptions be incomparably more wee haue not dared to separate so farre from them as you haue done from vs for lesse Still wee holde them euen a visible Church but vnsound sicke dying sicke not of a consumption onely but of a leprosie or plague so is the Papacy to the Church diseases not more deadly then infectious If they be not rather in Sardies taking of whom the spirit of God saieth Thou hast a name that thou liuest but thou art dead and yet in the next words bidds them awake and strengthen the things which are ready to die And though our iudgement and practise haue forsaken their erroneous doctrines and seruice yet our charity if you take that former distinction hath not vtterly forsaken and condemned their persons This is not our coolenesse but equality your reprobation of vs for them hath not more zeale then headstrong vncharitablenesse SECTION XXIIII The Separation made by our holy Martyrs BVt how could you without blushing once name Cranmer Latimer and those other holy-Martyres which haue beene so oft obiected to the conuiction of your schisme Those Saints so forsooke the Romish Church as wee haue done died witnesses of Gods truth in that Church from which you are separated Liued Preached gouerned shed their blood in the communion of the Church of England which you disclaime and condemne as no Church of God as merely Antichristian Either of necessity they were no Martyrs yea no Christians or else your separations and censures of vs are wicked Chuse whether you will They were in the same case with vs wee are in the same case with them no difference but in time eyther their blood will be vpon your heads or your owne This Church had then the same constitution the same confusion the same worshippe the same Ministery the same gouernement which you brand with Antichristianisme swayed by the holy hands of these men of God condemne them or allow vs. For their separation They found many main errours of doctrine in the Church of Rome in the Papacy nothing but errours worth dying for shew vs one such in ours and wee will not onely approue your separation but imitate it SECTION XXV What separation England hath made THE Church of England dooth not now wash her hands of Babilonish abhominations but rather shewes they are cleane Would God they were no more foule with your slander then her owne Antichristianisme Here will bee found not pretences but proofes of our forsaking Babylon of your forsaking vs not so much as wel-coloured pretences You beginne to be ingenuous while you confesse a reformation in the Church of England not of some corruptions but many and those many not sleight but maine The gifts of aduersaries are thankelesse As Ierom said of his Ruffinus so may we of you that you wrong vs with praises This is no more praise then your next page giues to Antichrist himselfe Leaue out Many and though your commendations be more vncertaine we shall accept it so your indefinite proposition shall sound to vs as generall That we haue reformed the maine corruptions of the Romish Church None therefore remaine vpon vs but sleight and superficiall blemishes so you haue forsaken a Church of a foule skinne but of a sound heart for want of beauty not of truth But you say many not All that if you can picke a quarrell with one you might reiect all yet shewe vs that one maine and substantiall error which we haue not reformed and you doe not more embrace those truths with vs which we haue receiued then we will condemne that falshood which you haue reiected and imbrace the truth of that Separation which you haue practised The degrees whereby that strumpet of Babylon got on Horse-back you haue learned of vs who haue both learned and taught that as Christ came not abruptly into the world but with many presages and prefigurations The day was long dawning ere this Sunne arose so his aduersary that Antichrist breaks not suddenly vpon the Church but comes with much preparation and long expectance and as his rise so his fall must be graduall and leisurely Why say you then that the whole Church euery where must at once vtterly fall off from that Church where that man of sinne sitteth His fall depends on the fall of others or rather their rising from vnder him If neither of these must be sudden why is your hast But this must not be yet ought as there must be heresies yet there ought not It is one thing what God hath secretly decreede another what must be desired of vs If we could pull that Harlot from her seate and put her to Iezebels death it were happy Haue we not endeuoured it VVhat speake you of the hyest Towers and strongest pillers or tottering remainders of Babylon we shew you all her roofes bare her walles raced her vaults diged vp her monuments defaced her altars sacrificed to desolation Shortly al her buildings demolished not a stone vpon a stone saue in rude heapes to tell that here once was Babylon Your strife goes about to build againe that her tower of confusion God deuides your languages It wil be wel if yet you build not more then we haue reserued SECTION XXVI The maine grounds of separation YOV will now
bread wee kneele no more to the bread then to the Pulpit when we ioyne our prayers with the Ministers But our quarrell is not with them you that can approue their iudgments in dislike might learne to followe them in approbation and peaceable Communion with the Church if there be a galled place you will be sure to light vpon that Your charitie is good whatsoeuer your wisedome be SECTION XXXVII Whether our Ordinary and Seruice-Booke be made Idolles by vs. YET more Idolatry And which is more New and strange such I dare say as wil neuer be found in the two first Commandements Behold here two new Idols Our Ordinary and our Seruice-booke a speaking Idoll and a written Idoll Calecute hath one strange Deity the diuell Siberia many whose people worship euery day what they see first Rome hath many merry Saints but Saint Ordinary and Saint Seruice-booke were neuer heard of till your Canonization In earnest doe you thinke wee make our Ordinary an Idoll what else You kneele deuoutly to him when you receiue either the Oath or absolution This must needs be religious adoration is there no remedie You haue twise kneeled to our Vice-Chauncellour when you were admitted to your degree you haue oft kneeled to your parents and Godfathers to receiue a blessing did you make Idols of them the partie to be ordained kneeles vnder the hand of the presbitery dooth hee religiously adore them Of olde they were wont to kisse the handes of these Bishoppes so they did to Baal God and our Superiours haue had euer one and the same outward gesture Though here not the Agent is so much regarded as the action if your Ordinary would haue suffered you to haue done this peece of Idolatrie you had neuer separated But the true God-Bell and Dragon of England is the humane-Diuine-Seruice-Booke Let vs see what ashes or lumpes of pitch this Daniel brings Wee worship God in and by it as Papists doe by their Images In deed we worship God in and by the prayers contayned in it Why should we not Tell mee why is it more idolatry for a man to worship God in and by a praier read or got by hart then by a praier conceiued I vtter both they are both mine if the heart speake them both feelingly and deuoutly where lies the Idoll In a conceiued prayer is it not possible for a mans thought to stray from his tongue in a prayer learned by heart or read is it not possible for the heart to ioyne with the tongue If I pray therfore in spirit and hartely vtter my desires to God whether in mine owne wordes or borrowed and so made mine what is the offence But say you if the Lord Iesus in his Testament haue not commanded any such Booke it is accursed and abhominable But say I if the Lord Iesus hath not any where forbidden such a booke it is not accursed nor abhominable Shew vs the place where that we may know it with you Nay but I must shew you where the Apostles vsed any such seruice-booke shew you mee where the Apostles baptized in a Basen or where they receiued women to the Lords table for your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. II. will not serue shew me that the Bible was distinguish't into Chapters and verses in the Apostles time shewe mee that they euer celebrated the Sacrament of the Supper at any other time then euening as your Anabaptists now doe shew me that they vsed one prayer before their Sermons alwaies another after that they preached euer vpon a Text where they preached ouer a Table or lastly shewe me where the Apostles vsed that prayer which you made before your last prophecy and a thousand such circumstances What an idle plea is this from the Apostolike times And if I should tell you that Saint Peter celebrated with the Lords prayer you will not beleeue it yet you know the Historie But let the Reader know that your quarrell is not against the matter but against the booke not as they are prayers but as stinted or prescribed Wherein all the world besides your selues are Idolaters Behold all Churches that were or are are partners with vs in this crime Oh Idolatrous Geneua and all French Scottish Danish Dutch Churches All which both haue their set prayers with vs and approue them Quod ad formulam c. as concerning a forme of praâ—ers and rites Ecclesiastical saith reuerend Caluin I do greatly allow that it should bee set and certaine from which it should not bee lawfull for Pastors in their function to depart Iudge now of the spirit of these bold controllers that dare thus condemne all Gods Churches through the world as Idolatrous but since you call for Apostolike examples did not the Apostle Paul vse one set forme of apprecations of benedictions What were these but lesser prayers The quantitie varies not the kinde Will you haue yet auncienter precedents The Priest was appointed of olde to vse a set forme vnder the law Num. 6. 23. so the people Deut. 26. 3. 4 5. c. 15. Both of them a stinted Psalme for the Sabboth Ps. 92. What saith your Doctor to these Because the Lorde saith he gaue formes of prayers and Psalmes therefore the Prelates may Can we thinke that Ieroboam had so slender a reason for his Calues Marke good Reader the shifts of these men This aunswerer calles for examples and will abide no stinting of prayers because we shew no patternes from Scripture We do shew patternes from Scripture and now their Doctor saith God appointed it to them of olde must we therefore doe it So whether we bring examples or none we are condemned But Mast. Doctor whom I beseech you should we follow but God in his own seruices If God haue not appointed it you crie out vpon inuentions if God haue appointed it 〈…〉 we may not follow it shew then where 〈…〉 inioyned an ordinary seruice to himselfe that was not ceremoniall as this plainly is not which should not be a direction for vs But if stinting our prayers be a fault for as yet you meddle not with our blasphemous Collects it is well that the Lords prayer it selfe beareth vs company and is no small part of our Idolatrie VVhich though it were giuen principally as a rule to our prayers yet since the matter is so heauenly aâ—d most wisely framed to the necessity of all Christian hearts to denie that it may be vsed intirely in our Sauiours wordes is no better then a fanaticall curiousnesse yeelde one and all for if the matter be more diuine yet the stint is no lesse faulty This is not the lest part of our patcherie except you vnrip this the rest you cannot But might not God be purely and perfectly worshipped without it Tell mee Might not God bee purely and perfectly worshipped without Churches without houses without garments yea without handes or feete In a word could not God bee purely
receiue absolution at his hands which as the maine actions are religious must needes be religious adoration what is the adoring of your truely humane though called Diuine seruice-booke in and by which you worship God as the Papists doe by their Images If the Lord Iesus in his testament haue not commanded any such book it is accursed and abhominable if you thinke he haue shew vs the place where that we may know it with you or manyfest vnto vs that euer the Apostles vsed themselues or commended to the Churches after them any such seruice-booke Was not the Lord in the Apostles time and Apostolicke Churches purely and perfectly worshipped when the Officers of the Church in their ministration manifested the spririt of prayer which they had receiued according to the present necessities and occasions of the Church before the least parcell of this patchery came into the world And might not the Lord now be also purely and perfecty worshipped though this printed Image with the painted and carued Images were sent backe to Rome yea or cast to hell from whence both they and it came Speake in your selfe might not the Lord be intirely worshipped with pure holy worship thogh none other book but the holy Scriptures were brought into the Church If yea as who can deny it that knowes what the worship of God meaneth what then doth your seruice-booke there The word of God is perfect and admitteth of none addition Cursed be he that addeth to the word of the Lord and cursed be that which is added and so bee your great Idoll the Communion Booke though like Nabuchadnezzars Image some parte of the matter be gold and siluer which is also so much the more detestable by how much it is the more highly aduanced amongst you Paulus in vitae Ambros. Passag twixt clifton anâ— Smith AEgyptiâ— vbi lautè epulati sunt post caenam id faciunt Socr. l. 5. 21. Platia initio Caluin Ep. ad Protect Angl. Ep. 87. Answ. to the Minist Counterp 237. Counterp 236. Omnibus aricubus grâ—gis id est Apostolis suis dedit morem orandi dimitte nobâ—s c. Aug. Ep. 89. Apolog. p. 170. Accessimus c. H Bar. ag Gyff Sep. Multitudes of Sacraments The number of sacraments seemes greater amongst you by one at the least then Christ hath left in his Testament and that is Marriage which howsoeuer you doe not in expresse tearmes call a sacrament no more did Christ and the Apostles call Baptisme and the supper sacraments yet do you in truth create it a sacrament in the administration and vse of it There are the parties to be married and their marriage representing Christ and his Church and their spirituall Vnion to which mysterie saith the Oracle of your seruice-Booke expresly God hath consecrated them there is the Ring hallowed by the said sâ—ruice-Booke whereon it must be laid for the Element there are the wordes of consecration In the name of the Father and of the Sonne and of the holy Ghost there is the place the Church the time vsually the Lords day the Minister the Parish-Priest And being made as it is a part of Gods worship and of the Ministers office what is it if it be not a sacrament It is no part of prayer or preaching and with a sacrament it hath the greatest consimilitude but an Idoll I am sure it is in the celebration of it being made a Ministeriall duty and part of Gods worshippe without warrant call it by what name you will Br. state of Christians 172. Sep. Power of Iudulgences Your Court of faculties from whence your dispensations and tolerations for non-residencie and plurality of Benefices are had together with your commuting of penances and absoluing one man for another Take away this power froÌ„ the Prelats you main the beast in a lim Sep. Necessity of Confessions In your high Commission Court very absolute wher by the Oath Ex Officio men are constrained to accuse themselues of such things as whereof no man will or can accuse theÌ„ what necessity is laid vpon men in this case let your prisons witnes D. Cosens his Apol. D. Andr. determ de Iure iurando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 5. 12. Iosh. 7. 19. 1. Sam. 14 43. G. Iohns M. Crud Trouble at Amsterd p. 132. Non potest quis in vna causa â—â—dem momento duas portare personas vt in eodem iudicio accusator sit iâ—dex Optat. Mileuit l. 7. Sep. Prosite of Pilgrâ—mages Though you haue lost the shrines of saints yet you reteine their daies and those holy as the Lords day and that with good profit to your spirituall carnall Courts from such as prophane them with the least most lawfull labour notwithstanding the libertie of the six daies labor which the Lord hath giueÌ„ as much would the Masters of these Courts be stirred at the casting of these saints daies out of the Calender as were the masters of the possessed maid wheÌ„ the spirit of diuinatioÌ„ was cast out of her Act. 16. 19. Socr. l. 5. c. 21. Est. 9. 17. Nehem. 12. 27. 1. Mac. 4 29. Ioh. 10 23. August Ep. 44. Scâ—as a Christianis Catholicis nâ—llum colâ— mortuorum nihil demque vt numen adorari quod sit factum conditum a Deo Quae toto orbe terrarum c. sicuti quoque Doâ—â—ini passio resurrectio in caelum ascensus aduentus spiritus sancti an niuersaria solemnitate celebrantur Aug. Ep. 118. Churches of Fr. Flanders in Harm confes Th. VVhites Discouer p. 19. Sep. Constrained and approued ignorance If an ignorant and vnpreaching Ministery be approued amongst you and the people constrained by all kinde of violence to submit vnto it therewith to rest as what is more vsuall throughout the whole Kingdome then let no modest man once open his mouth to deny that ignorance is constrained and approued amongst you Confer at Hampt English seruice Sep. Vnknowne deuotion If the seruice said or sung in the parish Church may be called deuotion then sure there is good store of vnknowne deuotion the greatest part in most parishes neither knowing nor regarding what is said nor wherfore Sep. What are your sheete-penances for Adulterie and all your purse-penances for all other sins then which though some worse in poperie yet none more coÌ„mon Sacco cineri incubare corpus fordibus obscurare presbyteris aduolui aris Dei adganiculari tert de pâ—â—it Can on Greg. Neocaesar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sep. Touching Purgatory though you deny the Doctrine of it and teach the contrary yet how wel your practise sutes with it let it be considered in these particulars Your absoluing of men dying excommunicate after they bee dead and before they may haue Christian buriall Aug. de Ciuitat l. 1. Athenienses decreuerunt ne siquis Se intersecisset sepeliretur in agro Attico c. Sep. Your Christian Buriall in holy ground if the party will bee at