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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	world_n	worship_n	write_v	111	3	5.3538	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19178	A reply to Dr. Mortons generall Defence of three nocent [sic] ceremonies viz. the surplice, crosse in baptisme, and kneeling at the receiving of the sacramentall elements of bread and wine.	Ames, William, 1576-1633.; Calderwood, David, 1575-1650, attributed name.	1622 (1622)	STC 559; ESTC S100126	108,813	126

the consequence let us heare his Defence The objection which he frameth is this If these ceremonies do not take away our Christian liberty and insnare the consciences of men by their imposition how shall not the Popish ceremonies be excusable and free from accusation in this behalfe His answer is that Popish ceremonies doe infringe Christian liberty both in regard of their nature and also in regard of their number And of both these M. Calvin giveth witnesse I answer 1 for the nature it hath been shewed before that a multitude of Popish ceremonies haue no other nature and necessity allowed unto them by the learned Papists then ours haue by the Defendant himselfe See for this Bellarmine de effect sacr c. 30. That which M. Calvin saith of this point is true notwithstanding in regard of the conceit which is commonly among the simple Papists fostered by unlearned Monkes Friers and other Priests for filthy lucre sake 2 The comparisons which M. Calvin use viz. That it is held among the Papists a greater wickednesse to omit auricular Confession then to liue impiously eat flesh on fasting daies then to liue in fornication to worke on Saints holy-dayes then to act mischiefe c. These he gathereth principally from that practise of the Papists whereby they punish more severely the breach of their ceremonies then of Gods law Now this is not onely practised by our Prelates but also maintained by this Defendant chap. 2 sect 12 vvith such faire pretence as the Papists may well use for the defense of their practise 3 As for the multitude of ceremonies among the Papists that maketh their bondage greater thē ours but doth it make ours none at all Besides when a few mysticall humane ceremonies are admitted the gate is let open for a multitude even untill the Convocation will say there be too many For Bellarmine himselfe will grant that ceremonies are not to be multiplyed over much Fatemur ceremonias non esse nimis multiplicandas de eff sacr c. 30 but what is too much that must be left to the judgement of the Church or Convocation saith he and the Defendant both SECT VII VIII IX X. IN all these Sections the Def. goeth about to teach us the doctrine vvhich concerneth binding of mens consciences In the first his conclusion is good and sound God therfore and not man doth properly and directly binde the conscience of man It is sufficient therefore to note that it is an improper phrase to say that mens lawes doe binde mens consciences in respect that God command●th to obey the just lawes of men for so as Gerson observeth the Phisitions praescripts should also binde a sick mans conscience in respect of Gods vvill whereby a sick man is tied to follow the good and wholesome counsell of his Physition In the 8 Section two of our Divines are brought in to proue that men are bound in conscience to obserue the just lawes of Magistrates which none of us ever doubted of The 9 Section is spent in proving that Ecclesiasticall lawes haue as great force in respect of conscience as politicke Which if it bee granted yet nothing can from thence be concluded for the advantage of ceremonies unlawfully imposed But 1 it is diligently to be observed that the Church hath no commission for to make any lawes properly so called as I haue formerly shewed in cap. 1 sect 16. 2 the common received opinion of all our Divines is contrary to that which the Defendant heere saith as may be seene in Bellarmine de Pont. Rom. l. 4 c. 15 and Iunius Whit●kers with the rest who vvriting against Bellarmine doe not denie but defend that which he saith Lutherani Calvinistae omnes docent 3 The interrogatories vvhich the Defendant ministreth unto us in this case doth not proue his Assertion For the Church is a Society but not compleat if it be considered as not comprehending Christ the Head and onely Law maker of it Breach of peace is not a sinne against an Ecclesiasticall but a divine law Obedience is to be yeelded unto lawfull Ecclesiasticall Governours vvhen they bring the charge of Christ vvhose Ministers they are See D. Whitakers de pont Rom. cont 4 q 7 c. 2 ad 12. The Kings stamp but vvith an act of Parliament maketh a law in England As for Apostolicall constitutions to vvhich our canons are as like as Apples are to Oisters the same answer which Doctor Whitakers contra 4 q. 7 c. 2 ad 5. vvith other of our Divines giveth to Bellarmine may serue for our Defendant In the 10 sect he setteth downe nothing but that vvhich he knoweth we all grant SECT XI AGainst the Accusation of contempt there vvas as it seemeth alledged by M. Nic. that by the same reason that Non-conformitie is contempt bowling disusing of capps and such habites prescribed should be contempt Heere the Defendant first bringeth divers interpretations out of the Casualists and then taketh one for granted vvithout rendring of any reason that he may by it excuse bowling and disuse of cappes But vvhat if vvee take hold of another interpretation esteeming the obligation by the intent of the Law-makers vvhich vvas against Popish Recusancie of our Communion-booke and not against refusall of some few ceremonies contained therein I speake now of the Statute Law not of lawlesse canons Or what if wee should stand upon that interpretation vvhich fetcheth the obligation from the vveight of the matter imposed vvhich in our ceremonies is very little Some of these I am sure the Bishops must flye if they vvill defend their disuse of the Crosier staffe vvhich they are bound by our Lawes as vvell to use as the Ministers are surplusses But all this is needlesse because there can be no contempt in a conscionable forbearance of unlawfull impositions such as the ceremonies are sufficienaly proved to be SECT XII HEere certaine Divines are brought in witnessing 1 that superstitious opinions doe depriue men of Christian liberty vvhich we deny not but take their testimonies as making against our ceremonies because as I haue formerly shewed some of these superstitious opinions are inseparable from the imposing and using of them 2 That Christian liberty doth not consist in the use or disuse of things indifferent vvhich we also vvillingly grant But I would haue the Defendant remember that all freedome is not in the minde and conscience For vvhere the minde is free the body may be bound else Christians should not taste so much of this vvorlds misery as they doe Now Christ hath left unto us not onely an inward liberty of minde and conscience but also an outward freedom of our bodies and outward man from such bodily rites in his worship as haue not his stampe upon them and his Spirit and blessing promised unto them Of this the Defendant saith nothing at all SECT XIII XIIII COncerning the profession of our Church so often brought in enough hath been said before now it sufficeth to answer that no profession whatsoever can

shewed namely that to end in a word we all denying vngodlines and worldly lusts may liue soberly justly and godlily in this present world For this is the true and fairest garment of all other For which everie man ought to take care to wit that having put off the old man with his workes we put on the new man that is our Lord Iesus Christ neither are there any other true ornaments which become Christian Bishops besides those which the Apostle hath laid downe in his writings to Tim. and Tit. A Bishop must bee unreproveable the husband of one vvife vvatching sober modest harborous apt to teach not given to vvine no stryker nor given to filthy luere but gentle no fighter not covetous one that can rule his house honestly having children under obedience in all honestie not forward not angrie righteous holy c. For garments and ornaments of Aarons high Priest were types of these true ornaments those were the shadowes these be the bodie Wherefore let those bee gone and let these abide still And then at length shall we haue the whole Church and so the Bishops rightlie and trulie apparrelled Once againe I humblie beseech your gracious Maiestie that thinking no more of those outward garments you will mind and consider how these true and spirituall ornaments may be retained put upon and kept in the Churches And as I said in the beginning that according to your gracious Maiesties clemencie you will be pleased to pardon my boldnes in writing Our Lord Iesus Christ long preserue your gracious Maiestie safe and sound to vs and to the whole Church From Heidelberg 10. Septemb. 1571. THus good sir you see how I haue endevoured to satisfie your desire concerning the general part of the Defence If this doe not fully content you I vvill if it please God add vvhat is vvanting another time For it is fit vve should helpe one another in private concerning these things lest the publick sway of formalitie should make us forget or forgoe that sinceritie vvhich those men of God taught us in whom vvhen we vvere yet children we saw the power of godlines that made us loue their footsteps Blessed is he that watcheth and keepeth his garments lest he walke naked and they see his shame Apoc. 16. 15. I haue added to the Authors Reply but without his knowledge the advertisement following to fill up this page which without some purpose had otherwise been left blank WHEN you finde good Reader any straggling testimonies of some few forraine Divines alledged by the formalists which seeme to savour of toleration consider first that some did write in the dawning of the day of reformation and therefore could not so soone see distinctly and clearly every corruption which was in the Church 2. That notvvithstanding of greater light shining in the Church after the rising of the Sun aboue our Horizon the Divines treating upon many poynts could not bee exact in everie one or intending principally to beat downe such corruptions as did most assault their owne Churches no vvonder that there fell from their pens some sentences not ripely digested concerning other poynts 3. That howbeit these had purposely set themselues to consider the controversies of our Churches yet not being throughly acquainted with the particular state of the same might giue their iudgment in the generall case but could not so vvell in the particular as many worthy Divines in England haue done 4. They vvere but men and might erre in judgement and so appeareth by the vveak reasons subjoyned somtimes to their opinions And living in Churches vvhere some corruptions doe remaine they might the more readily stumble at the like in others 6. It hath been the practise of the English Prelates from time to time and is at this present houre not onely to offer preferment to Divines at home but also to send gifts to forraine Divines to blunt at least the edge of their zeale if they could not make them altogether their own as they haue done some For proofe of this their old practise I haue here subjoyned a few lines taken out of the friendly caveat to B. Sands then Bishop of London vvritten ann● 1567. extant in the book intituled The Register Although you haue as much as in you lieth gone about to win credit and as it were to tie the tongues of Bullinger Gualter Zanchius and others with your bribes which you haue divers times sent them under the name of friendly tokens and remembrances yet when they shal be informed better of more then they were the last time and confirmed in the former satisfaction of these two last set forth bookes as well these that I haue named as divers more wil not bee ashamed like true and constant professors of the truth to answer your L. as Aristotle did Plato when he said Amicus Plato sed magis amica viritas that is to say openly to confesse not in privat meeting onely but in print also that English ti●ne English cloathes and English silver and gold are and shall bee welcome to them as long as they are not meant to stop them from the truth against both their conscience and their printed writings and confessions Yea if yee will look well on the matter Gualter hath condemned you and your splendida Pontificalia alreadie For in his last Epistle to you Lords he denieth not that those informations these two that he speaketh of delivered him were intollerable in the Church but trusting onely upon your words and beleeving your coloured lying informations too much would not credit them as t●o too monstrous things to bee in such a realme that hau● alway had so good a report for zealousnesse in religion and to be maintained of such men that in time of their banishment both hee himselfe and a great sort more knew to be godlie learned and earnest in religion MElanchton did write in the dawning of the day ●anchius in ●n Epistle to Bullinger reporteth that he was of a fearefull spirit and did many things which he did not approue His advices in the time of the Interim proved pernicious to the Germane Churches and grievous to all the godly Harder things if true are written concerning him P. Martyr freer in writing after he had left England then he was before in a letter to a certaine friend there confesseth his oversight in advisi●g rather to conform to Popish apparell then to leaue the Ministerie and that now with ●ullinger he was of another minde seeing the scandals which did arise unavoideably of them which he did not perceiue before He confesseth in another Epistle to a certaine friend there that he could not giue full and particular direction not being acquainted with all the particular circumstances Tu autem qui●●es in ipso certamine consilia hic non expecta Valde quippe sumus à vobis procul In ipsa consultetis arena Which answer holdeth in other forraine Divines The Author of this sound Reply craving the removall or at least the free use of the ceremonies and that none be enthralled or saying if there Deanes Canons and Prebendaries will practise them in their Cathedrall Churches they will not contend with them providing the Prelates impose them not upon others is to be understood to speak onely of the English Church where they haue kept possession ever since the Reformation and as a man almost despairing of any cure after these fifty yeares contestation against them rather then resolving But all Writers condemn the reducing of corruptions into a Church specially after exile of many yeares Many worthies haue suffered much for Reformation what would they haue done to withstand the re-entry of Deformation FINIS Iunius here speaketh to our Defen who pag. 3. calleth his ceremonies The garments of Religion 〈…〉 malus con●us Mr. Fox † Zanchius it is like was misinformed for Bishops haue bin the chief devisers and advisers Pauls Bishops ●hee meaneth or els as I sayd before he is misinformed † Vntrue or misinformed † still misinformed † still misinformed In making 3 sorts of officers afterwards Bishops Seniors or Elders Deacons hee must take word Bishop in the scripture language as common to all Pastors

make humane significant ceremonies in Gods worship agree with Christian liberty As for superstition vvhich the Defendant doth now the second time most ridiculously object I haue answered in the beginning of this Confutation Now onely I note 1 how loosely he describeth that superstition vvhich he calleth affirmative as if no man could use any thing superstitiously except he did hold that without it the faith of Christianity or the true worship of God could not possible consist Never was there such a description given by any man that considered what he said 2 Hovv manfully he concludeth our negatiue superstition upon this ground that Christ hath left these ceremonies free which is the maine question betwixt him and us 3 How he mis-reporteth our opinion in saving absolutely that we● hold a Surplice to haue unholinesse and pollution in it wheras we hold that it is onely made more unfit for Gods service then it was before through idolatrous abuse but yet unto other us●s it may be applyed 4 That in stead of Scripture he bringeth forth the universall practise of men in the Church vvhich yet hath been formerlyly also refuted 5 That he can finde no Divine that calleth opposing of ceremonies superstition but onely M. Calvin in one place speaking rhetorically as he useth to doe and not intending any definition or distribution of that vice 6 How he corrupteth P. Martyrs words to haue some colour for a new accusation P. Martyr taking there upon him the person of an adversarie unto Hoopers opinion with whom notwithstanding afterward he consented and recalled the counsell which then he gaue as appeareth p. 1125 saith that if we should refuse all things that the Papists used vve should bring the Church into servitude which assertion is most true because the Papists abused many necessarie things even Christs own Ordinances the observing of which is liberty Now the Def. would haue that precisely u●derstood and that in the rigour of every word concerning the Surplice I haue here subioyned apart an Epistle of Zanchius who otherwaies was somewhat favourable to Bishops wherein the Reader may see his iudgement concerning superstitious garments To the most renowmed Queene Elizabeth Defendresse of the Christian Religion and most mighty Queen of England France and Ireland H. Zanchius sendeth greeting MOST gracious and most Christian Queene we haue not without great griefe understood that the fire of contention about certaine garments which we thought had been quenched long agone is new againe to the incredible offence of the godly as it were raised from hell and kindled a fresh in your Majesties Kingdome and that the occasion of this fire is because your most gracious maiestie being perswaded by some otherwise great men and carried with a zeal but certainly not according to knowledge to retaine unitie in religion hath now more then ever before resolved and d●c●eed yea doth will and command that all Bishops and M●nisters of the Churches shal in divine service put on the white and linnen garments which the Popish Priests use now in Poperie yea that it is to be feared least this fire be so kindled and cast its flame so farre and wide that all the Churches of that most large and mightie kingdome to the perpetuall disgrace of your most renowned Maiestie be set on a flaming fire seeing the most part of the Bishops men greatly renowned for all kinde of learning and godlines had rather leaue their office and place in the Church then against their owne conscience admit of such garments or at the least signes of Idola●rie and Popish superstititon and so defile themselues with them and giue of fence to the weak by their example Now what other thing will this be then by retaining of these garments to destroy the whole body of the Church● For without doubt that is Satans intent by casting a seed of dissentions amongst the Bishops And that hee aimed at in the infancie of the Church by stirring vp discord between the East and West Churches about the Passover and other ceremonies of that kind Therfore Ireneus Bishop of Lions had just cause in his Epistle sent out of France to Rome sharply to reproue Victor the Pope of Rome because he out of a kind of zeale but not according to knowledge was minded to excommunicate all the churches of Asia because they celebrated not the Passover just at the same time as they at Rome did For this was nothing but by an unseasonable desire to retaine the same ceremonies in all churches to rent and teare a peeces the vnitie of the Churches I therefore so soone as I heard that so great a ruine hanged over the Church of Christ in that kingdome presently in respect of that dutie which I owe to the Church of Christ to your gracious Maiestie and to that whole kingdom intended to write thither and to try by my uttermost endevor whether so great a mischiefe might possibly be withstood some that fear Christ and wish wel to your Maiestie exhorting me to the performance of this dutie But when I had scarcely begun to think of this course behold our most illustrious Prince commanded 〈◊〉 to do it which command of his did not onely spurre me one who of mine owe accord was alreadie running but laid a necessitie of writing upon me Wherefore this my boldnesse will seeme the lesse strange unto your gracious Maiestie seeing my writing proceedeth not so much from mine owne will and counsell of friends as from the commandement of my most Noble Prince who is one of your gracious Maiesties speciall friends Now I thought I should doe a matter verie worth the paines taking if first I should humbly admonish your most famous Maiestie what your dutie is in this cause and secondlie if as your humble suppliant I should beseech you for our Lord Iesus Christs sake to performe the same I beseech your gracious Maiestie to take this my writing in good part for it proceedeth from a Christian loue toward the Church and from an especiall reverend respect that I beare to your most gracious Maiestie The Lord knoweth all things Now to the matter in hand Whereas the Apostle writing to Timothie commandeth that praiers be made for Kings and all other that be in authoritie and saith that the end wherefore they bee ordained is that wee may lead a peaceable and quiet life in all that is perfect godlinesse and honestie he teacheth plainlie enough what is the dutie of godlie Kings and Princes namelie that they take care and bring to passe that first and aboue all things true religion and the true worship of God where it is banished bee restored and being restored bee kept pure all things which smell of impietie being farre removed Secondlie that men may liue honestlie and holilie all kinds of vncleannesses beeing abandoned Lastlie that publicke peace and holie friendship bee maintained among the subiects all occasions of contentious being as much as possiblie may be taken out of the way As the