An Answer to Two Treatises of John Can, Chapter 2

An Answer to Two Treatises of John Can · Chapter 2

p. 1CHAP. II.

THat God muſt be worſhipped according to his owne will and commandement, Bilſon Christ. ſubject. part. 3. p. 302. It is onelyonly Gods office to appoint, how he will be ſerved. Tertul. de praeſcrip. adverſ. haeret. Nobis nihil licet de noſtro arbitrio indulgere, ſed nec eligere quod aliquis de arbitrio ſuo induxerit. Apoſtolos Domini habemus Authores, qui nec ipſi quidquā de ſuo arbitrio quod inducerunt, elegerunt, ſed acceptum à Chriſto, &c. Can. ſtay. ſec. 3 p. 16 Can. Neceſ: of Separat. p. 72, 73, 74; 75, 76, 77.and that nothing muſt goe under the name of worſhip, which he hath not commanded, or inſtituted in his Word, is a truth confeſſed and maintained by the Church of England, Conformiſts and Non-conformiſts. So that it is altogether needleſſe to ſpend many words and quote many Authors to prove that which is commonly received, if it be not a wrong to mention that as a principle of the Non-conformiſts, which is the doctrine of the Church, with one conſent profeſſed of all the members of the ſocietie: Elſe where you write (but your ſpeech is over-laviſh as moſt commonly it is) that all ſorts and ſects of Writers acknowledg this for a truth, that to worſhip God in any other way or manner, than he hath in his Word preſcribed, is unlawfull: And therefore this paines here taken might well have been ſpared; but the plenty herein may ſerve to hide your poverty in that which is to be proved.

Your Reaſon to prove the neceſſitie of ſeparation from the Non-conformiſts Principles, is thus laid downe.

The Lord in Scripture hath laid it as a ſtraight charge upon all the faithfull, to ſeparate themſelves from Idolaters, Sect. 1 Can. Neceſ. of Separat. cap. 2. ſec. 3. pag. 83, 84.and to be as unlike to them as may be, ſpecially in their religious obſervations and ceremonies. The ſecond Commandement proves this effectually, for there is abſolutely forbidden all participation in any feigned ſervice, whether it be to the true God or any other. When Jeroboam had ſet up a falſe worſhip, we reade, Hoſea 4.14, 15. Amos 5.5.Hos 4:14Hos 4:15Amos 5:5that the good Prophets p. 2of that time and after, called the godly Iſraelites away from it, and bid them in plaine termes not to joyne therewith, but on the contrary to keepe Gods Commandentents, and ſtatutes appointed for his ſervice, without adding any thing to them, or taking any thing from them. And this they muſt doe, although the King had confirmed his new Religion, by Act of Parliament, or Councell, and therefore no doubt would perſecute moſt gr…evouſly all the refuſers thereof, &c.

Thus you goe on in foure leaves or thereabouts to confirme your propoſition, Anſwer. Ibid. pag. 84. to 92.and yet it may be queſtioned, whether you doe confirme or explaine every particular conteined therein. For if it be demanded what it is to be as unlike to Idolaters as much as may be, and how that is proved to be neceſſary, either by the commandement of God, or practice of the godly, without ſome fit or due limitation, which is not added, I ſuppoſe you will be to ſeeke, much leſſe can it be concluded out of this diſcourſe. But let us heare your Aſſumption.

But the worſhip of the Engliſh-Church-Service-Booke hath no warrant by Gods word, Can. Neceſ. p. 85. bid. pag. 91.but it is a deviſed, falſe, and idolatrous worſhip. If we take a ſtrict view of that miniſtery, worſhip, and government, which they left at Dan and Bethel, it will appeare evidently, that the ſame was not more falſe idolatrous and unlawfull, Id. pag. 85.than the preſent miniſtery, worſhip and government of the Engliſh Aſſemblyes, is by the Non-conformiſts affirmed to be. And becauſe none may thinke, that I ſpeake more than can be proved, I will therefore here lay downe an apologie or pretext, which an idolatrous Iſraelite might frame in the defence of the Kings Religion, Freſhſute. lib. 2. pag. 80.taken out of their owne writings: And if D^r Ames phraſe be tolerable, I will pawne my head, that there is never a Nonconformiſt this day in the world (let him keep to their grounds) that is able to give more pretty reaſons, Courſe of conform. pag. 161.and colourable ſhewes, to justifie the Religion of the Church of England.

That all worſhip, Anſwer. which hath not warrant from Gods word, is unlawfull; Socrates was wont to ſay, Every God was to be honoured as he himſelfe had given in commandement, Auguſt. de Conf. Evang. lib. 1. cap. 18. Wherefore as Michah and Ieroboam grievouſly offended; ſo whoſoever brings into Gods ſervice any thing of his own device, he ſinneth deadly. But Images, Croſſes, and Crucifixes are mens devices, whereby they flatter themſelves in pleaſing God: therfore they ought to be abhorred. Calfe. againſt Martiall. Preface to the reader. Bellarm. lib. 3. de juſtifi c. 8. Non poteſt aliquid certū eſſe certitudine fidei, niſi aut immediate contineatur in verbo Dei, aut ex verbo Dei per evidentem conſequentiā deducatur. Park. de pol. Eccl. l. 1. c. 1.4. Separabant ſe ſacerdotes et Levitae, qui Deum timebant. 2 Chro. 11.14. Atqui haec ſepara…o ab Iſraelitis idolatris erar, qu… legemcult um que Dei per idola Ieroboam fundamentaliter ſuſtulerunt. Aug. de unit. eccl. c. 16. Let the Donatiſts, if they can ſhew their Church, not in rumors, and ſpeeches of the men of Africa, nor in the coūcels of their Biſhops, nor in the diſcourſes of any writer whatſoever, nor in the ſignes and miracles that may be forged; but in the preſcript of the Law, in the predictions of the Prophets, in the verſes of the Pſalmes, in the voyces of the Shepheard himſelfe, &c.Sir 50:12 Chr 11:14that all deviſed, falſe, and idolatrous worſhip is to be abhorred, is confeſſed and profeſſed by Conformiſts and Nonconformiſts. It is a conſtant received poſition, That nothing ought to be tolerated in the Church as neceſſary unto ſalvation, or as an article of faith, except it be expreſly contained in the word of God, or manifeſtly to be gathered therefrom: and that all ceremonies are to be rejected, wherein there is placed opinion of merit, worſhip, or neceſſitie to ſalvation. p. 3But that the worſhip tendred to God in the Engliſh Congregations, is deviſed, falſe, idolatrous, that the Nonconformiſts never ſaid, nor thought; and whoſoever ſhall raſhly affirme it, he ſhall never be able to make proofe thereof, by the word of God. If any rite preſcribed in the book of Common-prayer be worſhip, in the uſe thereof, the word being taken in a large ſignification, that is not ſo in the intention and profeſſion of the Church, nor apprehended to be ſo in them that conforme unto it, neither doth it defile the worſhip of God, to them that joyne in the ordinances of grace, notwithſtanding the corruption which in their judgement is annexed to it, and practiſed by ſome. For notwithſtanding ſuch corruption, or abuſe, the worſhip it ſelfe is that which God hath preſcribed, approved, bleſſed to them that ſeeke his face aright, and ſerve him unfeignedly; whereat he requireth our preſence, and wherein he hath promiſed to ſup with us, and we with him.

That the Non-conformiſts ſhould affirme the worſhip of God, or miniſtery in the Engliſh Aſſemblies, to be as falſe, idolatrous, and unlawfull, as was the worſhip of Jeroboam at Dan and Bethel, is a moſt lewd and impudent ſlander; which the ſworne ſhaveling… of Antichriſt, whoſe profeſſion is to lye and ſlander for the catholique cauſe, would bluſh to vent. You know it is contrary to their judgement, practice, proſeſſion, and proteſtations many times renewed. Whether the phraſe be tolerable or no, if you will be prodigall to pawne your head in this caſe, take heed leſt you looſe it, not in Gods cauſe, but in your owne. And if you ſhall be deſperate herein, your forwardneſſe will move no wiſe man; for Religion is to be learned from the truth of God, and not from the high adventures of inconſiderate men. The Non-conformiſts can prove the Religion and worſhip of the Church of England to be of God, not by petty reaſons and colourable ſhewes (which they leave to them that maintaine a bad cauſe) but by pregnant evidence from the word of truth; not by ſimilitudes, allegories, and forced interpretations of Scripture (as you diſpute againſt it) but by plaine texts of Scripture, and ſound reaſon deduced therefrom, againſt which the gates of hell ſhall never prevaile.

p. 4The Author of that Booke, Bilſon Chriſt. ſubject. part. 4. p. 349. This is the doubt betwixt us, whether we ſhould cō tent our ſelves with ſuch meanes as he hath deviſed for us, and cōmended unto us; thereby daily to renew the memory of our Redemption; or elſe invēt others of our own heads, fit perhaps to provoke us to a naturall and humane affection, but not fit to inſtruct ourfaith, &c. He knowing that images though they did intertaine the eyes with ſome delight, yet might they ſnare the ſouls of many ſimple & ſilly perſons, and preferring the leaſt ſeed of ſound faith, beholding & adoring him in ſpirit & truth, before all the dumbe ſhewes and Imagerie that mās wit could furniſh to win the eye. Can. Neceſ. of Separat. c. 2. p. 78, 79. & 254. according to a preſcript form culled out of the blaſphemous Maſſ-book. & 238. That which was takē out of the vile Maſſe-booke, &c. Sold. …a…w. T. C. repl. 1. pag. 130. Abridg. p. 89. Adm. 1. p. 9. & 2. Adm. p. 41. Fall of Babyl. …9. Altar Damaſc. pag. 612, 613. Syons plea. 29. Perth Aſſemb. 64. Syons plea. 30. pag. 40. …intituled, The courſe of Conformitie, ſheweth that the Iſraelites might in generall pretend for Jeroboams calves the ſame excuſes that were made in defence of ſome corruptions thruſt upon the Church of Scotland; but the corruptions he doth not make to be like, nor the pretences to be of equall validitie, nor the ſtate of the Church where ſuch corruptions are tollerated, to be the ſame with the ſtate of the Iſraelites who worſhipped the Calves. Abuſes that agree in the generall nature of abuſe may be coloured, with the ſame pretences, when they be not of the ſame weight, qualitie, or degree; the one may be ſmall, the other hainous. The ſame diſtinction may be brought to countenance the vileſt hereſie, and a petty errour, if I may ſo ſpeake. Hereſie and Idolatry are both talkative, and who doubts but corrupt wits can ſay much in defence of both; ſhall we thence conclude, that errour or hereſie are both one; every abuſe is groſſe idolatry. The Author, you quote, was not ſo unadviſed: His drift was onelyonly to ſhew the vanitie of ſuch excuſes, and not to match the things pleaded for with Jeroboams Idolatry, as hath been ſhewed before. But let us ſee whether you can alledge any colourable ſhew, or petty reaſon, to prove our worſhip to be falſe and idolatrous.

The whole forme of the Church-ſervice is borrowed from the Papists, peiced and patched together without reaſon or order of edification: yea not onelyonly is the forme of it, taken from the Church of Antichriſt, but ſurely the matter alſo: For none can deny but it was culled and picked out of that popiſh dunghill, the portius and vile Maſſe-booke, full of all abhominations. From three Romiſh Channels, I ſay, was it raked together, namely, the Breviarie, out of which the common prayers are taken; out of the Rituall or booke of Rites, the adminiſtration of the Sacraments, Buriall, Matrimony, Viſitation of the ſick are taken; and out of the Maſſe-booke, are the Conſecration of the Lords Supper, Collects, Goſpels, and Epiſtles. And for this cauſe it is, that the Papists like ſo well of the Engliſh Maſſe, (for ſo King James uſed to call it) and makes them ſay, Surely the Romiſh is the true and right Religion. Elſe the Heretiques in England would never have received ſo much of it. For ſome have avouched it to my face (ſaith the Author of the Curtaine of Church-power) that the ſervice there is p. 5nothing to the Maſſe in the Engliſh; others that it wants nothing but the Popes conſecration. Theſe things thus retrived, it was alſo thought that popiſh Kings and Princes would be the leſſe offended; what marvaile, ſeeing the Jeſuites themſelves are ſo well pleaſed with the ceremonies and ſervice, that I heard one of them (God is my witneſſe herein) make it his hope, that the maintenance of them againſt the Puritans, would make England the ſooner returne to Rome in the reſt. Qu…vadis. ſec. 4.Mine eyes and eares (ſaith Biſhop Hall) can witneſſe with what approofe and applauſe divers of the catholique royall (as they are termed) entertained the new tranſlated Liturgies of our Church. Which is the leſſe wonder, ſeeing Pope Pius the fourth ſending Vicentio Parpatia, Cambd. An. 1560.Abbot of Saint Saviours to Queene Elizabeth, offered to confirme the Engliſh Liturgie by his Authoritie, if ſhee would yeeld to him in ſome other things. Indeed it pleaſed them ſo well, Freſh. ſuit. l. 1, 203.that for the first eleven yeares of Queene Elizabeth, Papists came to the Engliſh Church and ſervice, as the Lord Cooke ſheweth. L. Cooke de jure Regis Eccleſ. f. 34. Syons plea. 49.91.Others of them affirme the ſame, namely, their Church-ſervice pleaſeth marveilous well the Romiſh Beaſt, and his ungodly followers. Witneſſe the Pacification of the Devonſhire-Papists in the time of King Edward the ſixth, when as they underſtood it was no other but the very Maſſe-booke put into Engliſh. Witneſſe alſo the aſſertion of D^r Carrier, a dangerous ſeducing Papiſt; The common-prayer-booke (ſaith he) and the Catechiſme conteined in it, hold no point of doctrine expreſly contrary to Antiquitie (that is, Conſider. pag. 45. ſect. 8, 9.as he explaineth himſelfe) the Romiſh-ſervice, onelyonly hath not enough in it: And for the doctrine of predeſtination, Sacraments, grace, freewill, and ſin, &c. The new Catechiſmes and Sermons of the Puritan-preachers, run wholly against the common-prayer, and Catechiſme therein conteined, &c. Motiv. Preface to the Anſw.And thereupon he comforteth himſelfe upon the hope of the ſupply of the reſt. To this effect ſpeaketh Briſtow and Harding. If theſe things be right, why not the reſt? It ſhall not be amiſſe to marke one occurrence in Queene Elizabeths time, who being interdicted by the Popes Bull, Secretary Walſingham tryed a tricke of State-policy, to reverſe the ſame. He cauſed two of the Popes Intelligencers, at the Popes appointment, to be brought (as it were) in ſecret into England, to whom he appointed a guide (being a State Intelligencer) who ſhould ſhew them in Canterbury and London ſervice ſolemnly ſung and ſaid, with all their pomp and proceſſion. Which order the popiſh Intelligencers ſeeing, and ſo much admiring, they wondred that p. 6their Maſter would be ſo unadviſed, as to interdict a Prince or State, whoſe ſervice and ceremonies ſo ſymbolized with his owne: So returning it the Pope, they ſhewed him his overſight, affirming that they ſaw no ſervice, ceremonies, or Church-order's in England, but they might have very well beene performed in Rome: whereupon the Bull was preſently called in.

That which you alledge againſt the Engliſh-Service-booke in particular, Anſwer. you intend againſt all ſet-formes of prayer, or ſtinted Liturgies whatſoever: For the uſe of them is a falſe deviſed, idolatrous, antichriſtian worſhip in your account. Thus you know your Brethren of the Separation have diſallowed all ſet and ſtinted formes, Johnſon, Ainſworth, Robinſon, Greenewood, &c.as humane inventions, forbidden in the ſecond Commandement, Images, Will-worſhip, Idol-prayers, Falſe-worſhip Lip-labour, &c. And you your ſelfe inſiſt upon this principle of the Nonconformiſts, as the cauſe of Separation from the Church of England, that all formes of worſhip not preſcribed of God, are will-worſhip; which if it maketh againſt one, holdeth againſt all preſcribed Liturgies. Can. Neceſ. of Separat. pag. 114. Id. pag. 115.Againe, you confeſſe that every Church is not to be forſaken or left, which hath ſomething in it, by participation, idolatrous: And therefore our Service is not deviſed worſhip, becauſe it is taken out of the Maſſe-booke, as you alledge; but ſimply, becauſe it is deviſed; whenceſoever it had its originall, if it be deviſed worſhip. Firſt therefore we muſt conſider the matter in generall, Oylſ…hil. ſpeaking of Images brought into the Church, ſaith, Wee might juſtly condemn the whole faithleſſe, & fond invention. For it was but a will-worſhip, a naughtie ſervice, having no ground of the Word of God, and onelyonly ſpring of errour. Calf. Preface to the Reader teſtifieth. Bilſon Chriſt, ſubject. part. 2. p. 297. That Princes may preſcribe what faith they liſt, what ſervice of God they pleaſe, what forme of adminiſtration of the Sacraments they thinke beſt, is no part of our thought, or point of our doctrine: & yet that Princes may by their lawes preſcribe the right faith to bee preached, the right ſervice of God in ſpirit and truth to be uſed, &c. T. C. repl. 1. pag. 8. Park. of the Croſſe. par. 1. ca. 4. ſect. 7. pag. 177. A. W. anſ. to late popiſh Artic. p. 73.and then try what is alledged againſt our booke of Common-prayer.

Theſe words, Formes of worſhip, may be taken two wayes. Firſt, to note the ſubſtantiall parts, or meanes of worſhip; and in this ſenſe it is moſt true, That all formes of worſhip not preſcribed of God, are unlawfull and falſe worſhip, becauſe deviſed by men.

Secondly, To note a bare order, methode, or phraſe, wherein divine Service is performed: And in this ſenſe, the Nonconformiſts never ſaid, That all formes of worſhip not preſcribed are falſe, or deviſed worſhip. For they know, that no forme is determined and preſcribed of God preciſely in all parts of his worſhip, and where none is ſet apart by his Majeſtie, it is a breach of his Commandement, and deviſed worſhip, to place an opinion of worſhip in the ſimple order or phraſe of ſpeech uſed in prayer, or adminiſtration of holy things.

p. 7The Nonconformiſts condemne not a Liturgie, or ſtinted forme of prayer, but deſire that all things therein might be ordered as doth tend moſt to edification. Whatſoever exceptions they have taken againſt our Booke of Common-prayer, they never diſliked the uſe of it, ſo far as they judged it ſound and good. They doe not condemne it wholly, but finde fault with it, as in ſome points diſagreeing with the word of God. What hath beene their ſeeking from time to time? a razing of the Communion Booke! No; but a purging and filing of it, after the patterne of that care, which former examples ſet us. The Booke of Common-prayer, they condemne not as a wicked and ungodly Booke, much leſſe the Service as falſe, deviſed, and idolatrous; but they have and doe uſe the booke, and profeſſe their readineſſe ſo to doe, onelyonly they deſire to be excuſed in ſome things, which they judge to be amiſſe.

In the admonition preſented to the Parliament An. 1570. thus they profeſſe. We have at all …imes born with that which we have could not amend in this Booke, and have uſed the ſame in our Miniſtry ſo farre forth as we might, reverencing thoſe times, and thoſe perſons, in which, and by whom, it was firſt authoriſed.

Though therefore they write, Admonit. 1. pag. 9. Park. of the Croſſe. part. 1. ca. 3. ſect. 6. pag. 135.that it was taken out of that Popiſh dunghill, the portius, and vile Maſſe-booke, that the Papiſts ſucke no little advantage out of our Commumon-Booke, which they terme an Engliſh tranſlation out of the Maſſe-booke, and out of the difficulty, whereby it came in, Parſons of the 3. converſions of England. pag. 2.many Proteſtants themſelves, adjudging that the ſtable of popiſh ſuperſtition was not throughly purged out of it; that Briſtow draws the likeneſſe of our Service-booke to the countenancing of their Maſſe-booke; Briſt. motiv. 34. Rhem. in Iohn 20. ſect. 5.John 20And the Rhemiſts the abſolution of the ſicke preſcribed in our Communion-booke, to an approbation of their abſolution, Auricular confeſſion, and Sacrament of pennance: Howſoever they diſallow the ſervice, as it is practiſed in viſitations, and injoyned in the late Canons, which denieth libertie not onelyonly to omit a ceremony, but alſo to adde, alter, Park. of the Croſſe. par. 2. ca. 5. ſect. 11. pag. 19.or omit any one word of the whole Liturgie, when we affirme the words of the Lords prayer, and the forme in Baptiſme and the Supper may be altered, without fault. Though in theſe things they take exception againſt the Booke, and the manner of urging it, yet they never diſliked the uſe of it altogether, much leſſe condemned it as a p. 8falſe, deviſed, and idolatrous worſhip. Their profeſſion and practice from time to time, both before and ſince the Controverſies were moved about the Booke, ſpeake plainly in this matter. Can. Neceſ. of Separat. pag. 125.Judge then your ſelfe, whether it be not a notorious calumny in you to write, That our ſtinted ſervice, deviſed by the Biſhop, and tranſlated from the Maſſe, is affirmed by our owne Writers, to be a falſe and forged worſhip, and that it is even ſo, I appeale to many of your conſciences: For why doe you loath to uſe the ſame in your Families, but becauſe you know it is not the incenſe made by fire from the Altar of the Lord. Is it a ſmall thing thus to ſlander and reproach the ſervants of Chriſt, contrary to their writings, profeſſions, and practices, and your owne Conſcience? And what a vaine ſurmiſe is this, that becauſe they forbeare to uſe it in their houſes, therefore in conſcience they know it to be ſtrange incenſe? As if many things might not be forborne, which in themſelves are lawfull? In reading the Scriptures a Chriſtian may uſe one tranſlation, when he doth not condemne others as abhomination. I may preſume, in private you make not uſe of the Lords prayer, and ſo of ſome others; and yet you would not, that another ſhould fit in your conſcience and judge, that you know it is not the incenſe made by fire from the Altar of the Lord? Or if you be ſo preſumptuous, ſober and well adviſed men will admit no ſuch concluſions. But here you muſt remember againe, that no methode, order, or phraſe of ſpeech in prayer, left undetermined of God, can truely be called or eſteemed the incenſe made by fire. Prayer it ſelfe, and not the phraſe of ſpeech, whether deviſed by another or by our ſelves, is reſembled thereby.

But the whole forme (you ſay) of the Engliſh-Church-ſervice-Book, is borrowed out of the Maſſe-Book, picked and culled out of the Dunghill, as the Nonconformiſts write. You adde, That not onelyonly the forme, but the matter alſo was taken out of the Maſſe-Booke.

It is true, the Nonconformiſts ſay, it was in great part picked and culled out of the Maſſe-booke; but it followeth not thence, that either it is, or was eſteemed by them a deviſed or falſe worſhip; for many things conteined in the Maſſe-booke it ſelfe, are good and holy. A Pearle may be found upon a Dunghill; we cannot more credit the man of ſinne, than to ſay, that every thing in the Maſſe-booke is deviliſh and Antichriſtian. p. 9For then it ſhould be Antichriſtian to pray unto God, in the mediation of Jeſus Chriſt, to read the Scriptures, to profeſſe many fundamentall divine truths neceſſary to ſalvation: If any have miſliked the Booke, becauſe it hath too much likelihood to the Maſſe-booke; that hath not beene the judgement of the Nonconformiſts alone, others have ſaid and written as much, who never yet condemned the uſe of the Booke, or all things therein conteined. Popery is a ſcab or leproſie which cleaveth unto the Church: It ſtandeth moſtly, in erroneous, faultie, groſſe and abhominable ſuperſtructions upon the true foundation, whereby they poyſon or overthrow the foundation it ſelfe. But take away the ſuperſtructions, and the foundation remaineth: remove the leproſie, and the man is ſound. Many ſupernaturall divine truths of God are mixed in the Popiſh Synagogue; as pure gold with much droſſe or earth, which the refiner is to purge and ſeparate, but not to caſt away. Our ſervice was picked and culled out of the Maſſe-booke, you ſay; and ſo it might, and yet be free from … and tincture, from all ſhew and appearance of evill; though the Maſſe-booke it ſelfe was fraught with all manner of abhominations. For if Antichriſt fit in the Temple of God, and profeſſe himſelfe the ſervant of Jeſus Chriſt, of neceſſitie, ſome treaſures, riches and jewels of the Church muſt be gathered into his den, which being collected, purged, and refined, might ſerve to adorne the chaſte ſpouſe of Chriſt. Neither in ſo doing doth the Church honour Antichriſt, but challenge her owne right. If ſhee retaine ought that belongeth to Antichriſt, that is her ſtaine and blemiſh: but the recovery of that, which Chriſt, the King and Bridegroome of his Church hath given, as her wealth or ornament, muſt not be imputed a fault. Chriſts Religion is not ſo needie or unperfect of it ſelfe, ſo needy and beggarly, that it muſt borrow Embring dayes of the Heathen, Altars of the Pope, William Salisbur. in his Battery of the Popes Batter. An. 1550.or Veſtments of the Jewes: But as the Church is plentifully furniſhed by Chriſt, and needeth ſupply from none other; ſo it is her part to retaine what is freely and graciouſly vouchſafed of him.

If it be wholly taken out of the Maſſe-booke, Bilſon. Chriſt. Subject. part. 4. p. 490. Eating and drinking are not eſſentiall parts of the Sacrament, but of the Supper they are, or of the Lords inſtitution. For Chriſts inſtitutiō conteineth as well the uſe as the matter or forme that muſt be uſed. A Supper is not onelyonly the meat provided, but alſo the act of eating that which is provided: And ſo the Lords inſtitution implyeth the uſe and action, as well as the word and elements. Bilſon. Chriſt. ſubject. part. 4. p. 356. To the Papiſts objecting that as Magiſtrates & Parents have part of Gods externall honour, becauſe they preſent his perſon in judging and bleſſing; ſo many Images have part of his externall, though not of his internall honour: Anſwer is truly returned, It is not in your hands to make allowance of Gods honour to whom you liſt: and againe, God himſelfe hath made a plaine prohibition in this caſe, that Images ſhall have no part of his externall honour. The words are as cleare as day light; Thou ſhalt no bow downe to them. Tho: Beacon, Catech, in his workes in fol. printed at London, Ann. 1562. f. 484. Fox in Oſor. lib. 3. pag. 27. The Booke of Common-prayer, before the Communion. Cypr. Ep. 63. ad Caeciſi…m. Juſtin. Martyr. in Apol. 2 Iren. lib. 4. cap. 34 & lib. 5. cap. 4. Gratian. Decret. part. 3. de Conſe…r. diſt. 2. cap. 10.12, 18.36. Durand, rational, divin. offic. lib. 4. cap. 5….how comes it to have thoſe things, which are ſo directly contrary to the Maſſe, that both cannot poſſibly ſtand together. In our booke of Common-prayer, we pray to God onelyonly in the mediation p. 10of Jeſus Chriſt, and in a knowne language: We profeſſe that Chriſt by one oblation of himſelfe once for all, hath made a full, perfect, and ſufficient ſatisfaction for the ſinnes of the whole world: that he hath commanded a perpetuall remembrance of his death and paſſion in that his ordinance of the Supper: and that the Sacrament is to be adminiſtred in both kinds; the Miniſter and the people communicating together: were theſe things taken out of the Maſſe-booke? The Church of Rome joyneth the two firſt Commandements in one, or taketh away the ſecond, thereby to cloake their Idolatry in the worſhipping of Images: But the common-prayer-booke of the Church of England divideth them into two, therein following (two of the Fathers at moſt excepted) all Antiquitie, and fetteth downe the words of the ſecond Commandement at large. The Church of Rome teacheth, that in the Sacrament of the Euchariſt, the body and bloud of Chriſt is received and eaten carnally; that as much is received in one kinde, as in both, and that in the Maſſe Chriſt is offered … a propitiatory unblouddy Sacrifice, for the ſinnes of … and dead: But the common-prayer-booke of the Church of England, in the forme of adminiſtring that Sacrament, teacheth expreſly; That ſpiritually by faith wee feed on him in our. hearts, eating and drinking in remembrance that Chriſt dyed and ſhed his bloud for us. In the Maſſe the Prieſt receiveth alone, the people ſtanding by, gazing on: but the Miniſter and people are appointed with us to communicate together; according to the inſtitution of Chriſt, and practice of the primitive Church. We make the communion of the Euchariſt properly a Sacrament: They, a Sacrament and a Sacrifice propitiatory: They celebrate at an Altar: wee at a Table; according to the example of our Saviour Chriſt, his Apoſtles, and the primitive Church in the pureſt times. Wee pray for the living; They for the living and dead. And if theſe be not points directly and expreſly contrary to the Romane ſervice, Rome is much departed from her ſelfe.

p. 11Carriers pretence in that particular is a meere jugling trick, that he might inſinuate, a change of Religion, might be made among us without any great alteration, which is as likely as the light ſhould be turned into darkneſſe and not eſpied. If many points of Popery be not condemned expreſly in the Catechiſme, or Service-booke (which are for the inſtruction of the ſimple in the grounds of Religion, and the adminiſtration of the holy things of God, and not to ſhew what is condemned in Religion) yet ſo many points are there taught directly cōtrary to the foundation of Popery that it is not poſſible Popery ſhould ſtand, if they take place. And whereas Antichriſtianiſme ſtandeth in ungodly ſuperſtructions and additions to the truth and worſhip of God; both matter and object, if the Catechiſme and Service-booke have not enough in them in his ſenſe, of neceſſitie they contradict the whole bulke of Popery, which confiſteth in abhominable ſuperfluities, or impious inventions of their owne.

It is mone proper to ſay, the Maſſe was added to our common-prayer, than that our common-prayer was taken out of the Maſſe-booke: For moſt things in our common-prayer, were to be found in the Liturgies of the Church, long before the Maſſe, whereof wee ſpeake, was heard of in the world. And the Maſſe was patched up by degrees, and added to the Liturgie of the Church, now one peice, then another; ſo that the ancient truths and holy Liturgies were at laſt ſtained with the Idoll of the Maſſe, Biſhop Jewel. Ser. on Joſh. 6.1, 2, 3. The things that may bee reſerved (viz. in the deſtruction of Hiericho) muſt not bee duſt, or chaſſe, or hay, or ſtubble: But gold, ſilver, iron and braſſe: I meane, they may not be things meet to furniſh & maintaine ſuperſtition, but ſuch things as be ſtrong, and may ſerve either directly to ſerve God, or els for comelineſſe and good order.Josh 6:1Josh 6:2Josh 6:3which was ſacrilegiouſly thruſt into them. But the prayers and truths of God taught in that Booke, pertained to the Church, as her prerogative: the Maſſe and the abhominations thereof belonged into the man of ſinne. And if a true man may challenge his goods, which the theeſe hath drawne into his denne; the Church of God may lawfully make claime unto thoſe holy things, which Antichriſt hath unjuſtly uſurped: That anſwer which is returned to the accuſation, makes againſt them that ſue for diſcipline, viz. That a great part of their diſcipline is borrowed from the Anabaptiſts, will ſerve as a buckler in this caſe: And it is this; which (I doubt not) you will approve: Whatſoever is proper either to the hereſie of Papiſts and Anabaptiſts, Donatiſts, or Puritanes, that wee utterly condemne to the pit of hell: But if amongſt the filth of their hereſies, there may be found any good thing (as it were a graine of p. 12good corne in a great deale of Darnell) that we willingly receive, not as theirs, but as the Jewes did the holy Arke from the Philiſtins, T. C. repl. 2. par. 1. Epiſtle to the Chh of England.whereof they were unjuſt owners. For herein that is true, that is ſaid; The ſheepe muſt not lay downe her fell, becauſe ſhee ſeeth the Wolfe ſometimes cloathed with it. Auguſt. lib. 2. Serm. de Monte: yea, it may come to paſſe, that the Synagogue of Satan may have ſome one thing at one time with more convenience, than the true and catholique Church of Chriſt: Biſhop Jewel. Ser. in Ioſh. 6.1.2.3. In religion no part is to be called little. A haire is but little, yet it hath a ſhadow.Josh 6:1Josh 6:2Josh 6:3If our Booke pleaſe the Papiſts, it is but in ſome things, wherein in reverence to Antiquitie, we come too nigh them in ſome rites and ceremonies; but with the ſubſtance of the miniſtration it ſelfe they cannot be pleaſed, unleſſe they be diſpleaſed with their owne ſervice, and will renounce their owne Religion.

If Pope Pius the fourth, promiſed to Queene Elizabeth, that if ſhee would reconcile her ſelfe to the Church of Rome, Pius the fourth in his Bull ſent forth againſt Queene Elizabeth, ſaith, Impiorū numerus tantum potentiâ invaluit, & nullus jam in orbe locus relictus fit, quem illi peſſimis doctrinis corrūpere non tentarint. And then ſpeaking of Q. Elizabeth. Miſſae ſacrificium, preces, jejunia, cihorum delectum. caelibatū abolevit.and acknowledge the ſupremacy of that Sea; he for his part would binde himſelfe to declare the ſentence pronounced againſt her Mothers marriage, to be unjuſt; to confirme by his authoritie the Engliſh Liturgie; and to permit the adminiſtration of the Sacrament here in England under both kindes. It is no new thing for the Pope to permit, and confirme both, for his owne ſiniſter end, what he doth not like or approve. It is no ſtrange matter that the Pope ſhould preferre his ſupremacy, before the purity of Religion. And by the words of the offer, the promiſe of the Pope ſeemeth not to be extended to the whole Liturgie, and ſervice of the Church, as it is eſtabliſhed by Law, but to ſome part alone; perhaps as it was practiſed before the ſacrifice of the Maſſe was aboliſhed. For why ſhould it be added, that he would permit the adminiſtration of the Sacraments in both kindes, if he would confirme the whole Engliſh Liturgie, as it is now ſet forth. After Queene Elizabeth was proclaimed, a Proclamation came forth, that the Letany, the Epiſtles and Goſpels, the Decalogue, the Creede, and the Lords-prayer ſhould be read in all Churches in the Engliſh tongue: but it was the fourteenth of May after, being Whitſunday, before the ſacrifice of the Maſſe was aboliſhed, and the booke of the uniformitie of common-prayer, and the adminiſtration of the Sacraments publiquely received, but whether the whole Service be meant or no, it is not much materiall; for he could not confirme it, but he muſt condemne himſelfe.

p. 13If the Papiſts for the firſt ten yeares, The ſeditious Bull of Pius Quintus, was ſet up & publiſhed by Felton, a rebellious traytor, in the twelfth yeer of Q. Elizabeth, which bare date the fifth of the Calends of March, Anno 1569. An. 13. The ſtatute for ſubſcription to the Doctrine of faith & Sacramēts. An. 17. of Q. Elizabeth, there was great ſtirre about Ceremonies and Diſcipline. Scripſit haec ille (ſaith Mr. Parker ſpeaking of Dr. Whiteg.) ante natam ſeparationē noſtram (quae utinam, O utinam…nata nunquā fuiſſet!) Park. de polit. Eccl. l. 1. ca. 14. ſect. 1. Ann. 20. Began a flouriſhing time. An. 26. Univerſall ſubſcription offered to the Miniſters. After which followed grievous troubles, and then ſeparation and falling from the Chh. Auguſt. lib. 1. contr. ep. Parm. c. 7. Nec quae dicebant probare potuerunt, et adhuc in ſanctae Eccleſiae praeciſione. Sacrilego furore ferebantur. Acts and Mon. vol. 3. title, The Cannon of the Maſſe.Sir 50:1reſorted to our publique Congregations and ſervice, what can we thinke but that the hand of the Lord was with us for good, whiles we ſought him unfaignedly, who cauſed our enemies at leaſt lyingly to ſubmit themſelves. For in the firſt ten yeares of Queen Elizabeth there was ſweet conſent amongſt brethren. The Pope durſt not curſe, the Goſpell flouriſhed and was glorifyed: the Papiſts durſt not oppoſe themſelves, and I thinke there was not a man that thought of ſeparation. The preſſing of ſubſcription and conformitie in the tenth yeare of Queen Elizabeths Reigne, was that which brought in all the troubles and contentions following. For after that Brethren wrote one againſt another, the Papiſts they fell backe to their vomit, and in proceſſe of time, and not long after, ſome of fiery ſpirits advanced the Controverſies to ſuch an height, as they forſooke their brethren, renounced their Mother, and drew themſelves into voluntary ſeparation, or ſchiſme. Which rents have beene encreaſed unto this day by the violent urging of ſubſcription and conformitie on the one fide, and the maintenance of that raſh and ſinfull departure on the other. But theſe things convince not our ſervice to be idolatrous.

In few words, if our publique worſhip be falſe and deviſed, it muſt be, either becauſe it is a ſtinted or ſet Liturgie, deviſed by man, or for ſome ſpeciall reaſon in reſpect of the former matter. If becauſe it is a ſtinted or ſet Liturgie deviſed by man, then it is in vaine to ſay, it is picked out of the Maſſebooke, or it pleaſeth the Papiſts, or the Pope would have confirmed it: For this doth not make it deviſed worſhip, but it is deviſed worſhip, becauſe it is a ſet or ſtinted forme: And then the ſame ſentence muſt paſſe againſt all ſet formes of Pſalmes, Bleſſings, Confeſſions, and Catechiſmes. Then the publique worſhip of all the Churches of God throughout the whole world, for the ſpace of this fourteene hundred yeares, if not more, was falſe, deviſed and idolatrous. If in reſpect of the peculiar matter or forme, then either the bare forme of words, order, and methode, muſt be a part of worſhip, or the matter and ſubſtance of prayers and adminiſtration of the Sacraments, be forged and deviſed worſhip, neither of which was ever ſaid by any Nonconformiſts, nor can be avouched with colour of truth. The forme may be too like the Maſſe-booke in ſome things, and the matter in every point not ſo pure as p. 14is to be deſired; but the forme is not worſhip, nor prayers and ſubſtance of adminiſtration deviſed worſhip.

Such is the unholineſſe of this Idol-booke, Sect. 2. Neceſ. Can. of Separat. p. 81, 82. 2 Admon. pag. 56. Def. Admo. pag. 4. 1 Admonit. pag. 3. Syons plea. 342. 318, 314. Mr. Gilby. pag. 29. 2 Admon. 57. 1 Admon. 3.as the Nonconformiſts generally have refuſed to ſubſcribe unto it; affirming it to be ſuch a peice of worke at it is ſtrange any will uſe it, there being in it moſt vile and unallowable things. And for this cauſe, they have beſought the Peeres of the Read…ie, that it might be utterly removed, and many reaſons they have given in ſeverall Treatiſes, to prove their condemnation of it, juſt and lawfull. Firſt, becauſe it is an infections Liturgie, Romiſh-ſtuffe, a diviſed ſervice, and in it are many, Religions …ixed together, of Chriſt and Antichriſt, of God and the Devill: beſides, a booke full of fanſies, and a great many things contrary to Gods Word; and prayers which are falſe, fooliſh, ſuperſtitious, and ſtarke naught. Secondly, They cannot account it praying, as they uſe it commonly, but onelyonly reading or ſaying of prayers: 2 Admon. 56.even as a childe that learneth to reads, if his leſſon be a prayer he readeth a prayer, and doth not pray: even ſo it is commonly a ſaying, and reading prayers; and not praying. Thirdly, In all the order there is no edification, but confuſion. Fourthly, Wee reade not of any ſuch Liturgie in the Chriſtian Church in the dayes of the Apoſtles, 1 Admon. pag. 14. Altar Dam. 178.nor in many ages following, till blindneſſe, ignorance and lazineſſe occaſioned a preſcript forme to be made for idle and dumbe Priests. Fifthly, If this were not, many would make more profeſſion of Love to preaching, and hearing Gods Word, but by this meanes it is neglected and deſpiſed: for worldlings, uſurers, drunkards, whore-mongers, and other earthly and prophane people, away with nothing ſo well as Engliſh Maſſe; Againſt Br. 43. Curt. Ch. power. 42.45.and why? but becauſe it doth not ſharply reprove them of their ſinnes, nor diſcloſe the ſecret of their hearts, but that they may continue in all kinde of voluptuouſneſſe, and all other kinde of wickedneſſe; Learn. Diſcour. of Eccl. Govern. 68. Mart. Senior. p. 2. Pract. of Prin. addi.and therefore rightly it is called their ſterve-us-booke. Sixthly, God hath no where appointed that the Church ſhould be tyed to reade the Booke of Common-prayer for his worſhip: and therefore to doe it is an high tranſgreſſion before him, as great as the ſinne of Nadab and Abihu, and ſuch are liable unto the like or greater puniſhment. Seventhly, If this were praying, and there were never an ill word nor ſentence in all the prayers, yet to appoint it to be uſed, or to uſe it as Papiſts did their Mattens and Evening-ſong, for a ſe…-ſervice to God, though the words be good, the uſe is naught. The words of the firſt Chapter in John be good, but to be put into a Tablet of gold, 2 Admon. pag. 55.for a ſoveraigne thing to be p. 15worne, the uſe is ſuperſtitious and naught; and ſo is the uſe of this Service.

The Nonconformiſts never paſſed any condemnatorie ſentence againſt the Booke of Common-prayer, Anſwer. as if it was falſe or deviſed worſhip, or againſt the uſe of a ſtinted forme, as if to reade it, was an high tranſgreſſion before the Lord. Enough hath beene ſaid of their opinion in the former ſection, whereunto adde this teſtimony of a man of another Nation, whom you are pleaſed to ſtile a chiefe Nonconformiſt; Courſe of Confor. pag. 58.The famous confeſſion of faith well known and commended at home and abroad, the formes of prayer publiquely uſed in the Congregations and families of Scotland, muſt be caſt in a new mould.

It is true, Beza Epiſt. 2. Graviſſimè nimirum & in ſemetipſos & in fratres reliquos peccare qui naevis iſtis, aut etiam ſi mavis, corrupt…lis, et ſuas ex aliorum coſ…entias non leviter perturbant, perinde ac ſi de Chriſtianiſmo ſemel ablato ageretur, &c. Sed vitia a vitiis & quae condonanda ſunt Chriſtianae chari…ati ab iis quae prorſus ſunt execranda, pradenter diſtinguenda eſſet cenſeo, id que tamen non ex carnis ſed ſpiritus prudenti….the Nonconformiſts judge it unlawfull to ſubſcribe to that Booke, that every thing conteined therein is agreeable to the Scripture, but they condemne not the Booke as an Idol or prophane, nor the uſe of the Booke in thoſe things which are conſonant to the truth. And of this their judgement there is evident ground: for we muſt not approve the leaſt error (though in it ſelfe never ſo harmleſſe) for truth, becauſe that were to lie againſt the truth, and the God of truth needeth not my lie: But many things muſt be tolerated, when it is not in our power to amend them, which we cannot approve, otherwiſe we muſt hold communion with no Church or ſocietie in the world. And of this marke are the corruptions noted in the Communion-Booke, as hath been ſhewed, and is evident by the particulars mentioned in paſſages which you alledge.

It is true likewiſe, they judge the Booke in the forme thereof to come too nigh the Papiſts (and ſo have others as well as they) and therefore have petitioned that it might be reformed, that we might depart further from them, and come neerer to the reformed Churches. But herein they ſhew what they judge moſt convenient, not condemning the Booke for the ſubſtance thereof, as a forged worſhip: How much more convenient were it (ſaith T. C. T.C. repl. 2. p. 109.) that according to the manner of the reformed Churches: firſt the Miniſter with an humble and generall confeſſion of faults, ſhould deſire the aſſiſtance of the Lord for the fruitfull handling and receiving of the Word of God; and then after we have heard the Lord ſpeake unto us in his Word by his Miniſter, the Church ſhould likewiſe p. 16ſpeake unto the Lord, and preſent petitions and ſuits at once, &c. But how carefull he was to prevent ſuch wayes and ſpeeches as ſome profeſſors of the Goſpel being private men, might be emboldned to breake forth upon ſuch like exceptions, T.C. repl. 1. p. 106.is evident by that ſolemn requeſt he makes unto them that profeſſe the Goſpell, in the name of God, that they abuſe not his labour to other ends, than he beſtowed it, and that they keep themſelves in their callings, commit the matter by prayer unto the Lord, leaving to the Miniſters of the word of God, and to the Magiſtrate that which pertaineth to them. The Proteſtants in France for ſubſtance of matter agree with the Nonconformiſts herein.

The uſe of the whole Booke for matter and manner in every thing without addition or alteration they doe not approve, becauſe they conceive ſome things faulty, others inconvenient, and ſome things defective: and ſtrictly to be tyed to words and ſyllables, is more than the Lord hath bound us unto in the adminiſtration of his holy Sacraments: But the ſubſtance of prayers in the Booke they never diſallowed, nor the uſe of the booke, 2 Admonit. pag. 56. … Admonit. pag. 3.as of a vile and filthy thing. Thus the Authors of the Admonition muſt be underſtood, when they ſay, The Booke is ſuch a peice of worke, as it is ſtrange we will uſe it. And now they are bound of neceſſitie to a preſcript order of ſervice, and booke of common-prayer, in which a great number of things contrary to Gods Word are conteined, &c. For they profeſſe they have tolerated what they could not amend, 1 Admonit. pag. 9. Park. of the Croſſe, part. 2. ca. 9. ſect. 4. Wee receive the Communion-book in what wee may; and in omitting of the ceremonies, we doe in equitie keep the Law, becauſe of the end which is to edifie.and uſed the Booke in their Miniſtery, ſo farre as they might, even where they object as great corruptions againſt it, as in any other place.

To reade or repeate a prayer by heart, as if the bare rehearſall thereof in ſo many words and ſyllables, and none other, was a part of Gods worſhip, is a tranſgreſſion of his commandement, whether it be preſcribed by others or deviſed of our ſelves, or ſet downe in Scripture. And the ſame may be ſaid of the preaching of the Word, to place opinion of worſhip in the meere act done in ſuch words or methode, is will-worſhip or ſuperſtition. And we may ſay of both theſe exerciſes ſo uſed, 2 Admonit. pag. 56.as the Admonition doth, wee cannot account them praying or preaching, but onelyonly reading or rehearſing or ſaying of a Sermon or prayer; even as a childe that learneth a prayer or Sermon without booke; if he rehearſe what p. 17he hath learned, he rehearſeth a prayer or Sermon, but he doth not pray or preach. But this is onelyonly the ſinne of him that uſeth not theſe prayers as he ought, it argueth not the prayers themſelves to be evill, nor the uſe of a ſtinted forme publique or private in them that uſe it, or them that joyne to be diſallowed. If it be not praying as it is uſed ignorantly for cuſtome, without affection, it is praying when uſed aright with underſtanding, faith, feeling, and ſuch like affections required in holy prayer.

We reade not of any ſuch Liturgie in the Church of Chriſt in the dayes of the aaBilſon Chriſt. ſubſect. part. 4. p. 407, 408. You may well perceive by the Apoſtles words, that they had neither Sermons nor Service prefixed, nor limited in his time: but when the chh. came together, the Elders and Miniſters inſtructed the people and made their prayers by miraculous inſtinct or inſpiratiō. This was all the church-ſervice they had: to which they added the celebration of the Lords Supper, but without any ſetled or prefixed order of prayer, except it were the LORDS prayer, which they obſerved in all places, &c.Apoſtles, and therefore no ſuch Liturgie is any part of Gods worſhip or ſubſtantiall meanes thereof, to be uſed without addition or alteratiō of all or any Church, with opinion of neceſſitie, holineſſe, or merit. But a ſet Liturgie might be in uſe in their times, though we reade not of it, for the Apoſtles ſet not downe a Catalogue of all and every particular order that was in the Church, but give us a perfect rule or canon of faith and manners in all things neceſſary to ſalvation, and all things unchangeably concerning the government of the Church unto the end of the world. And if there was no ſtinted Liturgie in their dayes, yet for order a ſet forme of prayer to be uſed in publique meeting is not unlawfull, becauſe it is of the number of things which God hath not determined in his Word, and bbIn the additions to the Admonitiō it is read thus; Remove Homilies, Articles, Injunctions, and that preſcript order: wherein they declare that their meaning is not to diſallow of preſcript ſervice of prayer, but of this forme that we have, T. C. repl. 1. pag. 105. Dr. Whiteg. anſwer to the Admonition, pag. 143.where God hath not preſcribed any forme, there no forme muſt be eſteemed any part of worſhip, or condemned as ſimply unlawfull. For as to call that holy which God hath not ſanctified is ſuperſtition; ſo it is erroneous to condemne that as unholy or prophane, which God alloweth or is conſonant to his Word, though it be not preciſely commanded. But that there was no ſuch ccBilſon ibid. pag. 409. Had they ſet an order for the ſervice of the church, durſt any man after have broken it? or any church refuſed it?Liturgie in many ages following, till blindneſſe, ignorance and lazineſſe occaſioned a preſcript forme to be made for idle and dumbe Prieſts, is your addition to the Nonconformiſts reaſons, and not their ſaying; and more then can be proved by good Authoritie. Of the preciſe antiquitie of ſtinted Liturgies, it is hard to determine, but that they have beene in uſe in p. 18the Chriſtian Church for the ſpace of this fourteene hundred yeares, if not above, no man can denie. It is more than probable that ſtinted formes were in uſe in the Greeke Churches, before they came to the ddThe Biſhops of Rome were 600. yeares and upward, patching & peicing the Maſſe, before they brought it to any ſetled forme. Polydor. De Invent. rer. l. 5. c. 10.Latine, at leaſt many things were tranſlated out of the Greeke Liturgies into the Latine. But in the Latine Church we finde a ſtinted forme was in uſe in Cyprians time, in the adminiſtration of the Supper; not to inſiſt upon that which ſome mention of the Lords prayer uſed in the celebration, from the very times of the Apoſtles. And ſome the chiefe promoters of a ſtinted Liturgie are renowned for their conſtant and unwearied paines, in preaching every day in the weeke, and ſometimes twice. So that there is no probabilitie; that the firſt occaſion of a ſtinted eeRome had one forme of ſervice: Millain, another: France, a third; Greg. reſpon. ad 3. interrogat. Aug.Liturgie was to helpe the ignorant, idle or dumbe Prieſt, as you are pleaſed to phraſe it. Where you borrowed this clauſe I know not, but I cannot finde that ever the ffSee T. C. repl. 1. pag. 106.Nonconformiſts have thus written.

In all the order there is (you ſay) no edification, but confuſion; but the gg2 Admon. pag. 14.Author of the Admonition ſaith, In all their order of ſervice there is no edification, according to the Rule of the Apoſtle, but confuſion: which ſeemeth to be referred rather to the hhIn the Church of Corinth, ſome of their Elders, ſtrangers or inhabitāts, to venditate themſelves and the gifts they had of God, might ſometimes bleſſe or make their prayers at the Lords Table in a tongue not underſtood of the whole multitude. But this abuſe doth not condemne the exerciſe it ſelfe.abuſe in too many places, than to the order it ſelfe preſcribed in the booke, as the inſtances following, of toſſing the Pſalmes like tenniſe-balls in many places, and the peoples ſtanding, walking, talking, reading by themſelves, doe evidence. But the Booke is not to be burdened with the faults of men, though too ordinary and common.

The Nonconformiſts diſlike that nothing els ſhould be required of Miniſters, but barely to reade ſervice: and the ordaining of ignorant Miniſters they condemne, as contrary to the Word of God, and the meanes to nuzzle people in ignorance, ſecuritie, lukewarmneſſe and ſinne. But the uſe of a ſtinted Liturgie, or the reading of prayers in the publique aſſembly, they never gaineſaid as unlawfull or inexpedient. We agree (ſaith iiT .C. repl. 1. p. 106.T. C.) of a preſcript forme of prayer to be uſed in the Church. And in the other, no queſtion many Conformiſts doe conſent with them. A preſcript ſervice therefore and an kkRutgeſ. Metaph. inſtitut. lib. 1. ca. de Bono. Effectus per accidens ſecutus ex actione vel omiſſione alicujus, non imputatur ei; niſi intercedat obligatio, cavendi unum ne aliud ſequatur. Hoc pacto unus bomo nonpoteſt juſte & recte intendere permiſſionem lapſus alterius.ignorant or careleſſe Miniſtery, have no neceſſary coherence; the one is lawfull, the other unlawfull, the one may be retained, the other ought to be taken away. It is no conſequence to reaſon thus; The Nonconformiſts diſallow p. 19a Miniſtery that can doe nothing but reade, as that which makes men neglect the preaching of the Word, therefore a preſcript Liturgie is diſliked.

To appoint or uſe a prayer conceived or ſtinted as the Papiſts doe their Mattens and Evenſong, for a ſet ſervice to God, howſoever it be uttered ignorantly, for cuſtome with lips onelyonly, alone or with others in publique or private, as if the rehearſall of ſuch words, though neither underſtood nonheard, were an acceptable ſervice, from llBilſ. Chriſt. ſubject. part. 4. p. 416. Your maine foundation is a dreame of your owne, that the Church of Corinth had a preſcribed nūber of prayers pronounced by ſome one Chapſaine, that ſaid his leſſō within book, and might not goe one line beſides his Miſſale for any good. This you imagine was their Church-Service; all other prayers, Pſalmes, bleſſings, & thankeſgivings, though they were uſed openly in the Congregation, and the whole people bound to ſay, Amen; you will not have to be called Church-ſervice.which he muſt not depart one word for any good, is a ſuperſtition juſtly to be condemned. Thus to repeate the words of a prayer, though never ſo good and holy, is not to pray. But, this makes nothing againſt the lawfull, holy, religions uſe of a ſtinted forme of prayer publique or private, which is that we plead for. And this is all that can be gathered from the Author of the Admonition. There needs no great skill to diſcerne the inconſequence of this manner of arguing which here you uſe; To uſe a ſtinted forme as the Papiſts doe for a ſet-ſervice is naught, though the words be good; therefore a ſtinted or preſcribed forme is altogether unlawfull.

And put caſe ſome private or ſingular perſon hath ſpoken roughly in heate and paſſion of the Booke of Common-prayer, or ſeemed to diſallow the ſtinted uſe of a publike found of prayer or Liturgie, his ſpeech or poſition, delivered as his private conceite, (and perhaps not rightly apprehended) muſt not be interpreted the principle of the Nonconformiſts, contrary to the tenour of their writing, profeſſion, and practice, much leſſe muſt his words be racked contrary to his meaning, as if he condemned all ſtinted Liturgies as falſo, de…iſed and idolatrous worſhip, or did leane unto, favour, or uphold the practice of ſeparation from the aſſemblies, becauſe ſuch Liturgies are in uſe among them.

Howſoever by the grounds of the Nonconformiſts laid downe in the ſecond ſection, Sect. 3 Can. Neceſ. of Separat. pag. 92, 93, 94, &c. to 98.ſeparation muſt neceſſarily follow from all communion with them in the worſhip of their Church-ſervice-booke, yet to have the point more fully proved, I will here ſhew that every particular thereof, is affirmed of themſelves to be idolatrous, falſe, Antichriſtian. Touching the Booke we may conſider two things: Firſt, The diſtinct ſervices thereof: Secondly, The Ceremonies uſed in and about the ſame. Wee will ſpeake firſt of their Ceremonies, that is, of the Croſſe, Surplice, and Kneeling in the act of receiving p. 20the Lords Supper: Againſt theſe many Treatiſes have beene purpoſely written; I will here onelyonly obſerve ſome of their ſpeeches, referring the Reader to their Bookes, if he deſire more ſatisfaction, &c.

Voluntary ſeparation from the ordinances of Religion in our aſſemblies, Anſwer. is neither commanded by God, nor taught by the Prophets, or Apoſtles. It is not approved by the practice of the Saints, nor grounded upon the principles of the Nonconformiſts, as hath beene ſhewed. That there be mmA diſputation againſt the Engliſh-popiſh, &c. Epiſtle to the Reformed Churches: In England & Ireland, every noyſom weed which Gods hand never had planted, was not pulled up, &c. Sprint repl. to the anſw pag. 269. acknowledgeth the reformatiō of England to have been defective.abuſes and corruptions in the Booke, the Nonconformiſts doe not deny; and therefore in all humilitie they have ſought to have them reformed; but that they affirme the whole ſervice thereof to be idolatrous, falſe, Antichriſtian, that is your impudent ſlander. That many Treatiſes have been written againſt the Ceremonies impoſed upon the Miniſters and people, is very true. But in the relation which you make out of them, theſe few things muſt be obſerved. Firſt, what is ſpoken of one Ceremony, you apply to all, when there is not the ſame reaſon of all, in the judgement of them that wrote. Secondly, what they write of the Ceremonies as they are uſed amongſt the Papiſts, that you report as if they underſtood it of the uſe of the Ceremonies as they are impoſed and injoyned amongſt us. Thirdly, The private opinion of one, you alledge, as if it was the common principle of the Nonconformiſts, though you doe, or might know, that generally they are of another mind. Fourthly, Amongſt your chiefeſt Nonconformiſts you alledge, ſuch as be not Engliſh-Nonconformiſts, nor ſpeake of Engliſh-Conformitie, but that which was lately brought in among themſelves; whoſe caſe doth much differ from ours in their judgement. But the further examination of theſe things is needleſſe; let us heare how from theſe principles of the Nonconformiſts, you can conclude the neceſſitie of Separation.

From all which, Can. Neceſ. of Sep…rat. pag. 98.this argument may be framed: That worſhip in which a man cannot poſſibly communicate without ſinne, he is bound neceſſarily to ſeparate from. But that worſhip in which theſe Idolls are made and uſed, viz. the Croſſe, Surplice, and Kneeling, a man cannot poſſibly communicate without ſinne. Therefore from that worſhip, wherein theſe Idols are made and uſed, a man is bound neceſſarily to ſeparate. The propoſition is certaine, and by Doctor Ames in his caſes of Conſcience acknowledged. Although (ſaith p. 21nnLib. 4. cap. 24.he) we may joyne to that Church, in which many defects are to be tolerated, yet not to that in which we cannot but neceſſarily partake in ſinne. The Aſſumption is aſſented unto by as ooParker. Croſſe. lib. 1. pag. 20. 21.judicious and zealous Nonconformiſts as ever held that cauſe, and they have brought good proofes, for it. Firſt, becauſe men must flie from Idols and Idolothites: But when they come to worſhip God after the order of the Congregation where theſe things are practiſed, they doe not flie from them, but draw neere unto them. Secondly, Their bare preſence argues their approbation, and yeelding in ſhew to Ceremonies. Thirdly, ppMr. Bates. p. 258.Though the perſonall ſinnes of the Miniſter doe not hurt the people, yet his miniſteriall and publique ſinnes doe hurt, which he performes for the people to God, and ſo their joyning with him is unlawfull. Fourthly, What example can be brought where the holy men of God have communicated with ſuch things. The Author of the diſpute upon communicating at thier confuſed Communions, affirmes confidently, that the ſitter is acceſſary to the ſinne of the keeler, and he gives many reaſons for it, whereof wee ſhall have a fit occaſion hereafter to ſpeake.

Can any man beleeve, Anſwer. that the Nonconformiſts ſay both parts of your reaſon are true, viz. That a man is bound to ſeparate from that ſocietie, wherewith he is not permitted to hold communion in the worſhip of God without ſinne; and that a man cannot hold communion with the Church of England in the worſhip of God without ſinne.

The firſt of theſe propoſitions is moſt true taught in Scripture, which forbiddeth. qqRom. 3.7, 8.Rom 3:7Rom 3:8to doe evill that good may come thereof, or rrIob 13.9.Job 13:9tell a lie for the glory of God, and acknowledged by the learned of all ſorts and profeſſions whatſoever. If the Church ſhall deny communion to any member, becauſe he will not approve the leaſt ſinne, or acknowledge the leaſt knowne errour for truth, in that caſe the Church is ſchiſmaticall, which doth caſt out ſuch a member, and not the member which doth ſuffer himſelfe injuriouſly to be caſt out. For God needs not my lie, and by divine precept I am obliged not to allow againſt conſcience what the Lord condemneth. You need not therefore take ſuch paines as you doe, to prove the corruptions in our Booke of publique ſervice to be ſo many in number, or hainous in quality, as you would make the world beleeve; much leſſe to ſtraine your conſcience in miſreporting as you have done: For if you can ſhew, that by p. 22communicating in the ordinances of worſhip, in that or any other ſocietie or Church under Heaven, we neceſſarily partake in ſinne, of what ſort ſoever, great or ſmall, either approving what is unlawfull, or ſubſcribing to an errour knowne ſo to be, it will eaſily be granted that it is unlawfull to joyne in that communitie. Be the ssThe good Kings of Judah were favoured and bleſſed of God, for walking in the waies of David their Father, and purging the Land from all ſacrifices and ceremonies not preſcribed by Moſes Law. Bilſ. Chriſt. ſubject. part. 1. p. 32. But if the Princes were remiſſe, the people were not commanded to ſeparate from the ordinances of worſhip.corruptions few or many, great or ſmall; if by communicating in the ordinances of grace in that ſocietie, I muſt neceſſarily partake in ſinne; ſmall or great, one or many, my communicating is unwarrantable: And let the abuſes be many and great, yet if I may be preſent at the true worſhip of God without ſinne, conſent unto, or approbation of ſuch abuſes or corruptions, in voluntary ſeparation I ſinne againſt God, his Church, and mine owne ſoule, withdrawing my ſelfe from the ordinances of grace, the comfortable preſence of Chriſt, and the ſocietie of his Saints, without allowance or approbation from God, to whom I owe my ſelfe wholly.

Your long Catalogue of corruptions to be found in our Liturgie, is to ſmall purpoſe, unleſſe you could prove ſome of them to be fundamentall, hereticall, and really idolatrous, which you can never doe, or that by communicating in the ordinances of grace, we doe ttBe the abuſes never ſo palpable, if the perſon be not authorized of God to reforme them, or ſeparate, it is not Juſt or lawfull for private perſons to attempt them. For when Malefactors deſerve to die, it is not for private men to put them to death, without the Magiſtrate. Bilſon Chriſt. ſubject. part. 3. pa. 97. David committed adultery, Salomon erected idolatry; both offences being death by Gods law: might the people therefore have David and Salomon to death?approve ſuch corruptions, and then be they one or many, great or ſmall, wee muſt not communicate in the ordinances with them. Which if any man ſhall lightly beleeve, he may know from whom, but not whither to flie: For there will be found no ſocietie in the whole world, whereunto a Chriſtian might lawfully joyne himſelfe, and yours much leſſe than many others.

You tell us very confidently, that as zealous and judicious Nonconformiſts as ever held that cauſe, affirme, that a man cannot without ſinne communicate in that worſhip, where the Ceremonies are uſed. But whether ſhould a man admire more your impudency, or vaine confidence herein? Muſt not he miſtruſt you in every thing, that ſhall conſider how notoriouſly you laviſh in this particular? Is it not contrary to their profeſſion, proteſtation, and practice? Doe they not uſually frequent the Congregations? have they not written in maintenance and defence thereof? who have cryed downe by conference, preaching, writing, the neglect of Gods ordinances, or the practice of ſeparation more than they? And yet you bluſh not to write, that our Aſſumption is aſſented unto by as p. 23judicious and zealous Nonconformiſts as ever held that cauſe, and they have brought good reaſons for it.

Firſt, You quote M^r uuParker. lib. 1. pag. 20, 21.Parker, That men muſt flie from Idols and Idolothites: but men when they come to worſhip God in ſocieties where the Ceremonies are uſed, they doe not flie from Idols, but draw neere unto them. But if a man ſhould have ſought out a place of purpoſe to manifeſt your fraudulent and unconſcionable alledging of mens words and ſayings, he could ſcarce have found a ſecond more pregnant. The whole paſſage in M^r Parker, to which you ſend us, I will ſet downe at large, becauſe it ſerves to cleere the matter in many particulars, and all men may take the better notice of your fidelitie. There is an Idoll more ſtrictly taken (ſaith he) and an Idoll of larger ſence, which will include the Croſſe. For the better underſtanding whereof, wee muſt borrow a diſtinction from the wwTho. Aqui. com. in Epiſt. ad Coloſſ, c. 1. ſect. 4.Schoolmen, by which a thing may be guilty of Idolatry, Eſſentialiter, participative, and cauſaliter: which our doctrine at **Hom. of Idolat. par. 1. pag. 4, 5.home doth backe, that is confirmed by act of Parliament, affirming that to be an Idoll in Gods ſervice, which hath beene or is like to be worſhipped. What is worſhipped by our ſelves, that is an Idoll eſſentially; what hath been worſhipped or is now worſhipped abroad by others, that is an Idoll by participation; what is likely to be worſhipped, that is an xxAuguſt. vet. Teſtam. qu. lib. 7. qu. 41.Idoll, cauſing Idolatry in time to come; In which ſenſe, Gideons Ephod may be termed an Idoll quedam modo, and that it may be even before it was adored. And hereby are many objections anſwered. Our yyRainold. de Idol. lib. 2. …ap. 2. ſect. 2. Bilſon. Chriſt. ſubject. part. 4. p. 321. Call you the Image of Chriſt an Idoll; not unleſſe it be worſhipped; but if it be, then it is an Idoll, and incenſe burnt unto it is Idolatrie.Writers deny an Image in the Church, ſay ſome, to be an Idoll, in caſe it be not worſhipped. True, an Idoll eſſentially, but as many of them as deſire to have Images thruſt out of the Church (of which ſort there be a great number) they hold them guilty of Idolatry by participation, and by occaſioning, or els why will they thruſt them out. A ſecond objection is wont to be made; If the ſigne of the Croſſe be an Idol with us, then muſt men ſeparate from our Church, and from our Baptiſme; which followeth not. From Idols eſſentially men ought to ſeparate by the example of the zz2 Chron. 11.13.10.2 Chr 11:132 Chr 11:10Levites and the two tribes that made ſeparation from the Calves of Jeroboam. From Idols of participation and occaſion, men ought to keepe their owne ſelves pure, but not to ſeparate, by the enſample of the aa2 Reg. 16.21.2 Kgs 16:21godly, who ſeparated not from the Temple of God, for Damaſcus Altar there, and from p. 24the bb1 Reg. 22.43.1 Kgs 22:43Church, becauſe of her high places. It is objected once more againſt us; If our ſigne of the Croſſe be an Idoll, then our Miniſters that doe make it be Idolaters, and our Church Idolatrous alſo. This followes not neither. For denomination being from the forme, and the croſſe not being formally an Idoll amongſt us, but materially (I ſpeake in compariſon of the Popiſh Croſſe, in regard whereof we may be ſaid to uſe that which is an Idoll, but we doe not uſe it idolatrouſly;) therefore as D^r Fulke ccDr. Fulk againſt Greg. Mart. cap. 3, ſect. 20.concludes of the Lutherans for having Images in their Churches, the ſame muſt be ſaid of all thoſe Proteſtants, that will retaine croſſes, they ſinne againſt the two firſt Commandements, through Idolothiſme, not directly through Idolatry, and therefore they may not be tearmed Idolaters. Howbeit, by way of reduction, Idolothiſme is in ſome ſort guilty of Idolatry, as ſheweth the dd1 Cor. 10.34.1 Cor 10:34Apoſtle, who in ſtead of ſaying, Flie from Idolothiſme, ſaith, Flie from Idolatry. This Idolatry by reduction what is it els, but Idolatry by participation; as doth appeare by the 18.20. and 24. verſes following. But this participation is not in our Croſſe (will our oppoſits ſay) who firſt leaſt haply they ſhould miſtake us, we deſire to recount the ancient eePet. Martyr. in 1 Cor. 10.16.1 Cor 10:16diſtinction; Plus eſt communio, quàm participatio; nam ad hanc ſatis eſt partem habere, ſed ad illam requiritur ut prorſus uniamur, at que totum percipiamus, quod nobis proponitur. This being premiſed, that wee charge the Croſſe not with a totall communion, but with a ffThings ordained by God, muſt have reverence, though they be but creatures, as things that be ſacred by the word & ordinance of God: But adoration they muſt not have. Aug. de doct. Chriſt. lib. 3. cap. 9. Qui veneratur utile ſignum divinitus inſtitutum, cujus vim ſignificationem que intelligit, non hoc veneratur quod videtur, ſed illud potius quo talia cuncta referenda ſunt. But Images are ſignes unprofitable to ſerve God with, and dangerous; And ſince the Law of God expreſly and ſtrictly chargeth us not ſo much as to bow our bodies or knees to the likeneſſe of any thing in Heaven or Earth, which is made with hands, it can neither be Chriſtian nor catholique to doe it. See Bilſon. Chriſt, ſubject. part. pag. 391. & 534. Theodoret. Dial. 2. uſeth the word Adoration for an externall regard and reverence. Veneration is a word that Auguſtine foundeth all the ſignes & ſacraments of the old and new Teſtament: Adoration he reſerveth to God onelyonly. Aug. de docr. Chriſt. lib. 3. cap. 9.participation in part onelyonly, we doe thus bring in our evidence againſt him. Thus M^r Parker. Now conſider how many wayes you falſifie his teſtimony, and whether you did it willingly or no, let your conſcience judge? M^r Parker ſaith, The Croſſe is an Idoll materially but not formally, that is, amongſt the Papiſts it is an Idoll eſſentially, and ſo the uſe of the Croſſe, is the uſe of that which is an Idoll, but not uſed idolatrouſly amongſt us. You make him to ſay, becauſe we muſt flie from Idols, therefore wee cannot communicate in the worſhip of God p. 25where the Croſſe is uſed without ſinne. He ſaith, Men muſt keepe themſelves pure from Idolothites, and not partake in the uſe of them, but not ſeparate from the Church or ordinances of grace, becauſe ſuch rites or ceremonies are uſed in the adminiſtration: you cleane contrary make him to ſay, That men cannot communicate in the ordinances, or worſhip God in that ſocietie, where ſuch things are practiſed, but of neceſſitie they muſt communicate in the ſinne. He teacheth, That he that uſeth the Idolothite or materiall Idoll, is not an Idolater, becauſe he doth not uſe it idolatrouſly: but you make the Nonconformiſts to ſay, that it is an idolatrous worſhip, and that it defileth the true worſhip of God, to all that are preſent. M^r Parker extendeth the guilt of participation in part onelyonly, to him that uſeth the Idolothite, you make him to affirme, that every one preſent at the worſhip, doth communicate in his offence. Perhaps you will ſay, it is your inference upon his words: But the conſequence is abſurd and ſenceleſſe: And to charge men to affirme directly as a principle, what you would inferre contrary to their expreſſe words, is far from honeſt and plaine dealing.

Secondly, You produce M^r Bates, ſaying, That bare preſence argues approbation or yeelding in ſhew to Ceremonies, I cannot ſay, you deale with M^r Bates, as you have done by M^r Parker and others, for I have not ſeene his Booke. But if any ſuch paſſage be found in him, it is his private opinion, not the judgement of the moſt learned and zealous Inconformiſts: It is a bare aſſertion, not confirmed by Scripture, or backed with reaſon, as is meete and convenient, when it is the maine thing in queſtion, and might eaſily be oppoſed by the teſtimonies of Scripture, approved practice of the Saints in all ages of the Church, the judgement of the godly learned, ſound reaſon, and the conſent of all States that ever upheld or maintained Chriſtian Religion. If bare preſence be approbation, I deſire to know, how you can reconcile your ſelfe to your ſelfe. When D^r Ames alledgeth, that every Church is not to be left, which hath ſomething in it by participation Idolatrous. ggCan. Neceſ. of Separat. pa. 114, 115.You anſwer; I know no man holds the contrary: therefore I cannot tell for what end he ſpeakes it, much leſſe why he puts a ſchiſmaticall conceit upon the Rej: whoſe words, if they be well rectified, have ſubſtance and weight in them. But if bare preſence be approbation, how p. 26can we hold communion with that Church, wherein any thing is left, which is by participation idolatrous, when this is that which the Nonconformiſts impute to the Croſſe among us, that it is by participation idolatrous in them that uſe it. And if the reaſon following be well weighed (though in it ſelfe it hath neither weight nor ſubſtance) it will overweigh this: For if bare preſence be approbation, why ſhould not the perſonall ſinnes of the Miniſter hurt the people! or why are they not guilty of his perſonall ſinnes by participation, when they communicate with him in the worſhip of God where they are practiced, as in prayer, preaching, adminiſtration of the Sacraments, reading the Scriptures, &c. Preſence in the Idoll-Temple at Idoll-worſhip is ſinfull, though in heart men pretend to deteſt Idolatry: vaine, needleſſe preſence where Idolothites are uſed, as to eate of things ſacrificed to Idols in the place of their Idoll-banquet, or to ſit downe, though he doe not eate, is ſcandalous and offenſive: but preſence at Gods worſhip, which God hath commanded, where Chriſt is preſent to meete, welcome and bleſſe his ſervants, though ſome things by participation Idolatrous be retained or uſed therein is neither ſinfull nor offenſive, it carrieth no evill appearance of approbation or conſent.

This diſtinction of perſonall and miniſteriall ſinnes, as it is here applied, I never found in the writings of Nonconformiſt, and in it ſelfe it is a meere invention and device, which hath no ground from Scripture, and muſt have no place in Divinitie. For if the Miniſter be ignorant, proud, careleſſe, prophane, corrupt in judgement, ſuperſtitious in ſome obſervations, be theſe ſinnes perſonall or publique and Miniſteriall. If perſonall, then ſhould not they hurt the people, if this be true which here you affirme: But when you are directly croſſe to your ſelfe throughout your whole booke. If publique and miniſteriall, then the people are guilty of the Miniſters ignorance, careleſneſſe, pride, paſſion, indiſcretion, &c. And if theſe be publique and miniſteriall, I deſire to know what is a perſonall and what a miniſteriall fault. If a Miniſter in preaching or prayer put up a raſh petition, or deliver a raſh ſentence, give a weake reaſon, an unſound tryall, uſe vaine repetitions, a confuſed methode; if he miſ-interpret the Scripture, or doe not ſoundly deduce his doctrines out of the Text he taketh upon him to expound; if he divide it not aright, or ſome way p. 27miſapply it; are theſe publique and miniſteriall or perſonall and private faults, if perſonall, I deſire to know what makes a fault miniſteriall and publique, and ſee it proved. If that w^ch is done by a Miniſter in preaching and prayer, bleſſing and adminiſtration of the Sacraments be not miniſteriall, I know not what is to be called miniſteriall. If they be publique and miniſteriall, then whoſoever communicates with a Miniſter in the worſhip of God, he is guilty of all the ſins publiquely committed by him in this kind, if that diſtinction be of any worth. Which if it be granted, (If I may judge of your preaching by your writing) it is high time for all your hearers to haſt from you, for you miſ-alleadge Scripture, ſlander the godly, ſpeake evill of the wayes of God, teach many falſhoods, and whiles they joyne with you in the worſhip of God, they are partakers of your tranſgreſſion.

The expoſition which is made of publique and miniſteriall faults, to wit, ſuch as he performeth for the people to God, is as ſtrange, if not more ſtrange then the diſtinction it ſelfe, as it is applyed. For in preaching the Word, and reading the Scripture, a miniſteriall fault may be committed, which is not performed for the people to God. In prayer, the faults of the Miniſter are not ever miniſteriall, if we may beleeve the forenamed diſtinction, and yet prayer is an action performed for the people to God. And let that deſcription ſtand, and the uſe of our ceremonies are no miniſteriall faults; for they are neither performed for the people unto God, nor from God unto the people, as the Church profeſſeth. But I have ſtood too long about theſe things, becauſe in the firſt Chapter the contrary hath been ſhewed at large.

And if M^r Bates be truely alledged in this particular, that bare preſence in his conceit was approbation, yet this is a peece of cunning in you not very commendable, that you bring the private judgement of one man, as if it was the common principle of the chiefeſt Inconformiſts. For ſo you doe in this place, and ſo a little hhCan. Neceſ. of Separat. pag. 96.before you ſay, the ſtricteſt Inconformiſts affirme, that it is utterly unlawfull for Parents to bring their children to be croſſed, for which you cite onelyonly the teſtimony of the forenamed Author: And yet within a few leaves, you are not aſhamed to ſay in the names of many at leaſt iiCan. Neceſ. of Separat. pag. 118.. Note here how greatly they contradict one another. They ſaid even now, that their ceremonies are ſuch Idolls, p. 28as a man cannot lawfully joyne with that worſhip where they are uſed, yet here they ſay, that they are not worſe than were the ſuperſtitions in the Jewes worſhip, unto which Chriſt and his Apoſtles joyned. The chiefe thing here to be noted is your unconſcionable dealing. Firſt, you pretend to ſet downe the principles of the Nonconformiſts, and to inferre upon their grounds the neceſſitie of ſeparation, when you relate nothing leſſe, than that which they affirme. Secondly, The kkBeza. Epiſt. 2. Verum inquient, ut nō inquinemur eorum peccato, attamen favere eorum errorem ſic videbitur. Imò ne hoe quidem ſatis recte dicitur. Quid enim abſurdius eſt, quàm cum accuſare tanquam alieni vitiis fautorem, qui ut fratrem lucratur, ejus infirmitatem rolerat. Tibi non frangitur panis, ſed integer datur & laudari ſane id nō potest, nec debet, at tu certe id peccatum non committis, quod in te potius committitur.opinion of one man walking alone, you charge upon all, or the chiefeſt of the Nonconformiſts, who diſſent as much from him therein, as he doth from the moſt rigid Separatiſt. Thirdly, He ſaith not, That our Ceremonies are Idolls, but ſpeaks of the Croſſe onelyonly: and if he ſay of the uſe thereof, as it is amongſt us, that it is Idolatry, it is that which he can never prove, nor Inconformiſt will take upon him to juſtifie. And if bare preſence be approbation and conſent, all worſhip muſt be forſaken, which hath any thing annexed unto it erroneous, irreverent, ſuperſtitious in the manner of performance by the Miniſter: for wee muſt not doe the leaſt evill for the greateſt good. Fourthly, Whatſoever you can make of our Ceremonies or other abuſes and corruptions in the worſhip of God, I doe not thinke you can bring forth any one Nonconformiſt, that ever ſaid the uſe of the Ceremonies amongſt us, are worſe than the ſuperſtitions and corruptions in the Jewes worſhip in the dayes of our Saviour Chriſt and his Apoſtles; unto which worſhip our Saviour and his Apoſtles joyned themſelves.

Thirdly, You alledge the llA diſpute againſt the Engliſh-popiſh Epiſt to all reform. Though ſome of the cōtroverted ceremonies have bin kept and reſerved in many (not all) the reformed churches, yet they are not therefore to be the better liked of. For the reaſon of the reſervation was, becauſe ſome reverend Divines, &c. is ſcarcely expected to effectuate ſo much as the purging of the Church from fundamentall errors and groſſe Idolatry, which wrought them to be content, that leſſer abuſes in Diſcipline and Church-government ſhould then be tolerated, &c. All which ſince they were once purged away from the Church of Scotland, &c.Author of the Diſpute upon communicating at confuſed Communions, affirming that the ſitter is acceſſary to the ſinne of the kneeler. But he was no Engliſh-Nonconformiſt, nor doth intreat of Engliſh conformitie. And if there be any ſpeciall reaſons, why preſence ſhould be accounted approbation with them in that particular, it is no equitie his private opinion ſhould be brought to the prejudice of them that maintaine another cauſe. But as yet we cannot ſee either from Scripture grounds, or Nonconformiſts p. 29principles, that it is utterly unlawfull to be preſent at the worſhip of God, in the adminiſtration whereof ſome ſuperſtitious rite is uſed, or ſome fault committed.

Your long labour in ſetting downe the faults to be found in our Liturgie is to ſmall purpoſe. The Nonconformiſts doe except againſt many things appointed in the Booke, as inconvenient at leaſt, and ſuch as ſhould be taken away or reformed; as, The reading of Apocryphall books, under the title of holy Scripture, ſpecially ſuch parts as be corrupt for matter: The Croſſe and Surplice as Idolothites by participation and ſignes of myſticall ſignification: The corruptions in the tranſlations: and ſome things in the formes of Buriall, Matrimony, Thankſgiving for Women after child-bed, &c. But theſe they condemne not as Idolatry, nor as that which maketh the worſhip it ſelfe mmMagdeburg. centu 2. ca. 2. col. 109. A true Church as it containes the pure doctrine, ſo alſo it keepes ſimplieitie of ceremonies; but an hypocriticall Church, as it departs from pure doctrine, ſo for the moſt part it changeth & augmenteth the ceremonies inſtituted of God, and multiplieth its owne traditions, &c. Can. Stay. pa. 123.falſe and idolatrous. It is one thing to ſay ſuch a rite is inconvenient, ſuperſtitious, ſcandalous borrowed from the Papiſts, not warranted by the word of God, in the uſe will-worſhip, if the word be taken largely; another that the worſhip it ſelfe is falſe and idolatrous. Therefore I will not ſtand to examine the particulars therein, but proceed to examine what you bring further to ſhew the neceſſitie of Separation.

SECT. IV.

HEre is a fit place to propound a Queſtion or two; Firſt, whether to hold, teach, and practiſe the errours and lyes contained in their Canons, Service-booke, Booke of Articles, and the ordering of Biſhops, Prieſts, and Deacons, doe mak… a falſe Prophet. Secondly, Whether to hide from the people the knowledge of all the maine truths, which concerne the outward regiment of Christs viſible Church, make a falſe Prophet. Thirdly, Whether it be lawfull to heare any falſe Prophet knowne ſo to be. Qu: In what ranke of Prophets, unlawfull Miniſters be, and under what Scripture they are comprehended. I would have a private Chriſtian aske this Question of ſome learned Divine, whom he knowes doth hold it lawfull to heare falſe Miniſters. And it is very likely he will anſwer him with deep ſilence. There is one Question more, viz. whether the Lords lawfull Prieſts, which ſerved at the Altar in Jeruſalem, might not as well urge their people to heare Jeroboams Prieſts at Dan and Bethel, as the Miniſters now under p. 30the Goſpell, to perſwade men to heare in falſe Churches. If is be not all one, ſhew the difference.

ANSVVER.

TO your two laſt Queſtions, anſwer hath been made divers times in ſundry Treatiſes, and in the firſt chapter of this preſent anſwer, and you know the Scriptures plainly alledged, to confirme what is ſaid, which you ſhould have confuted if you had been able, and not againe and againe to come over with the ſame thing. If any learned Divine ſhall anſwer the demand with deep ſilence, it may be becauſe the partie demanding is uncapable of an anſwer, not becauſe there is any great difficultie in the matter. It is a received Rule, That the Accuſer, Plaintiffe, and Affirmer, ſhould make proofe of what they ſay, and if you erre, your Queſtioniſt will affirme, it is all one for the people of the Jewes to heare Jeroboams Prieſts at Dan and Bethel, and the people in England to heare the word of God in our aſſemblies, you muſt either bring good evidence for what you ſay, or beare the brand of Slaunderers or falſe nnBeza. Epiſt. 2. An enim obſecro aliter eſt de Sacramētis. i. de doctrinae appendicibus, quàm de ipſa doctrina judicandum. At qui ſi nullam eſſe eccleſiā dicamus ubi nullus eſt prorſus in cunctis doctrinae Chriſtianae dogmatibus naevus, refellent nos Pauli Epiſtolae Corinthiacis, et Galaticis Eccleſiis inſcriptae; &c. Ita que ubi non ſatis pura eſt Eccleſiâ, Eccleſia tamen eſt in qua ſalvum manet fundamentum, ac multo magis ubi ritus Caenae Domini mutilus eſt, Caena tamen eſt, &c.Accuſers. Is it ſufficient thinke you to ſay, If it be not ſo, let them ſhew the contrary. Your ſecond Queſtion will come to be handled in the next Chapter, and there it ſhall be anſwered. Your firſt Queſtion onelyonly which I ſcarce thinke another man would have asked, pertaineth to this place wherunto I anſwer directly and plainly, That a Miniſter of the Goſpell, may hold, teach, and practiſe, according to the Book of Common Prayer, Articles, and Ordination, and be a true Miniſter of Jeſus Chriſt. Nay, he cannot truely hold and practice according to them, but of neceſſitie he muſt be a true Miniſter in reſpect of his office and adminiſtration. For the worſhip for ſubſtance there preſcribed is of God, the doctrine profeſſed in reſpect of faith and Sacraments, ſound and true. No errour either in ſpeech hereticall, or which doth tend to overthrow the foundation which is taught in them. Suppoſe the ſeventie errours which ooCan. Neceſ. of Separat. pag. 243, 244, 245.you reckon up were all true, and juſtly taken againſt the Books, and as many more to them might be named; as it is not the number but the qualities of the errours which make a falſe Prophet, falſe Church, or falſe worſhip. One fundamentall errour (as the word is commonly uſed) overthroweth the faith: and twenty errours of inferiour p. 31alloy, doe not much hurt the truth and ſoundneſſe of faith. The maine truths which concerne the very life and ſoule of Religion be ppVſher. de ſucceſſ. Eccl. cap. 1.Eccl 1few, and the failings which may ſtand with the ſubſtance of Religion many. Let it aske a better wit and head then ever M^r Dar. (or your qqCan. Neceſ. of Separat. pag. 185.ſelfe) had to prove that there are halfe ſo many corruptions in the Religion profeſſed by the Engliſh-Anabaptiſts (adde if you pleaſe, the Separatiſts, Pelagians, Arrians) as are to be found in the Engliſh-Liturgie: It will not be hard to prove that errours muſt be rrThe communion of the Catholique Church is not broken by the varietie of rites, cuſtomes, laws, and faſhions, which many places and countries have different each from other, except they be repugnant to faith or good manners. Auguſt. Epiſt. 118. ad Ianuar. Euſeb. hiſt. lib. 5. cap. 26. & lib. 5. c. 23. Socrat. lib. 5. ca. 21.weighed, and not numbred; and that the errours of all theſe ſorts are in ſpecie much more dangerous and pernicious, though not ſo many. If you can prove any one errour in ſpecie hereticall, to be taught in thoſe Bookes, according to the true meaning and intent of the Bookes, then I will conſent unto you, that he which adminiſters in all things according unto them, is not a true Miniſter of Jeſus Chriſt: But if that cannot be done (and I preſume you will hardly be drawne to attempt it) in all your raging termes and reproachfull taunts caſt upon our worſhip, Church, and Miniſtery, you doe but foame out your owne ſhame. The true Miniſters of Chriſt may erre in many things, elſe it will hardly be found, that there is any true Miniſter: and therefore to prove a Miniſter to be a falſe Prophet, it ſufficeth not to ſay; he ssCypr. li. 2. Ep. 3. If any of our predeceſſors either ignotantly or ſimply did not obſerve & keepe that which the Lord by his example and authoritie willed, his ſimplicitie may be pardoned by the goodneſſe of God. Aug. Ep. 48. This blemiſh in his moſt beautifull breaſt, hee covered with the teares of charitie, Auguſt. de Baptiſ. l. 4. cap. 5. Ignoſci poteſt ſimpliciter erranti.erreth in many things; but wee muſt ſhew the errours for qualitie to be ſuch, as cannot be in a true or lawfull Prophet of the Lord

And here I would aske you this one Queſtion; Whether there was any true Miniſtery in the Chriſtian Churches, within the ſpace of the fourth, fift, or fixt ages after Chriſt. If not; what is then become of the promiſes of God made to the Churches of the New Teſtament? If yes; whether was not their courſe of adminiſtration polluted with as many, or more dangerous errours, than can truely be named in all the Bookes forementioned? And ſo expecting your reſolution of this one demand, I proceed to your third ground of Separation, drawne, as you ſay, from the Nonconformiſts Principles.