A necessitie of separation from the Church of England, prooved by the nonconformists principles Specially opposed vnto Dr. Ames, his Fresh suit against humane ceremonies, in the point of separation only. Also Dr. Laiton, Mr. Dayrel, and Mr. Bradshaw, are here answered, wherein they have written against us. With a table in the later end, of the principal occurrents in this treatise. By Iohn Canne, pastor of the ancient English church, in Amsterdam.

SECT. IV.

HOwsoever by the grounds of the Nonconformists, laid downe in the second Section, separation must necessarily follow, from all communion with them, in the worship of their church service book: yet to have the point more fully proved. I will here shew that every particular part thereof, is affirmed of themselves, to be idolatrous, false, Antichristian. Touching the booke we may consider two things: first the distinct services thereof. 2. The ceremonies vsed in, and about the same; we will speake first of their ceremonies, that is of the surplusse, crosse, and kneeling, in the act of receiveing the Lords supper. Against these many treatises have bene purposely written, I will here onely observe some of their speaches, referring the reader to their bookes, if he desire more satisfaction. Of all these cere∣monies thus they say:a They were inspired by satan, inven∣ted by man, commaunded first to be practised by the Beast, and his Bishops: Therefore they are Idols of Rome, Ba∣bilonish

rites,b part of the scarlet woman her inventions,c Popish fooleries, accursed remnants, and leaves of the blas∣phemous Popish Preisthood, knowne liveries of Antichrist. God never planted them, nor his spirit inspired them, the holy Apostles never taught, nor practised them, all sincere professors, are offended with them, and de∣test them.e The defenders of these carnall and beggar∣ly rites, are tyranous proud Prelates, Romish Champions & Apostates, Covetuous chancellors, dignifyed chaplins, alias choplivings, ambitious pluralists, Symonicall patrons, alias Latrons, and the approvers of them they say are impious Atheists, scandalous nonresidents, dumb homilists powling registers, proctors, paritors, &c. And all other Prophane livers and wicked haters of God. Moreover we find many vnanswereable arguments vsed, in their wri∣tings to prove, this trashe to be against the word of God, exceedingly idolatrous, and so ought not to have any place in Religious worship, to instance a few. All addition in Gods worship is directly forbidden in Gods word, both in the old & new Test. Deu. 12. 32. Rev. 22. 18. But these Ceremonies are an addition in Gods worship to the word, as they doe not deny. Ergo, they are directly forbidden by the word: All spirituall communion with those Idolitours amongst whome we live in the misteries of their Idolatrie and supersition is sin. To vse those Ceremonies in divine worship is a spirituall communion with Idolatrous Papists, in the misterie of their Idolatry and superstion. Ergo to vse those Ceremonies is to sin.

To mingle Prophane things with divine is to sinne: to vse these Ceremonies in divine worship is to mingle Prophane

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things with divine. Ergo, to vse those Ceremonies in di∣vine worship is to sinne. Another thus. All things in the Church ought to edifie, these things doe not edifie, therefore they ought not to be in the Church. Offences and supersti∣tions ought to be avoyded, these rites offend and are supersti∣tions, therefore they ought to be avoyded. No idolatrous remnants, nor monuments must be reteyned; these are idola∣trous monuments and remnants, therefore they may not be reteyned. Nothing may be thrust into the Church contrary, or besides the scriptures: these are contrarie and besides the scriptures. Therefore they may not be thrust into the Church. I could name many others of this kind. But here is enough, to shew the reason, why the Nonconformists say, that these Ceremonies are not to be received, though all the Princes in the world doe commaund them, no good Christian must yeeld any way to them. But rather avoyd them, more then the Ceremonies of the Turkes, and to thinke no otherwise of them, then of the devil himselfe.

Thus much for their Ceremonies in generall: now a few words of them in particular, and so to another point. The surplusse is called of them the popes crea∣ture,a a lowsy rag,b Popish apparel,c the whore of Babilons smocke,d a filthy Idol, ^e charactor of Antichrist, and the divel, one of the pedlerie wares of popery, and the cast apparel of the harlot of Rome, devised by Pope Adrian in the yeare: 796. Who borrowed it as they thinke, of certaine, Aegiptian Monkes, who vpon the skinns which they vsed to weare, for their apparel, did weare linnen garments, from whence the name of surplusse seemeth to come:

sundry reasons they give to have this trashe abolished. 1. Because it serves not for comlinesse and gravitie, but rather it is rideculous & stagelike, meeter for fooles and commedians, then for ministers. 2. It hardens the hearts of the Papists, and causeth them to be stiffe in their poopery. 3. Hinders the weake from profit∣ting in the knowledge of the Gospell. 4. It is a mas∣sing garment, & therfore as vndecēt for the holy spouse of Christ, as harlots weeds are for a grave Matron, 5. Christ and his Apostles, and the fathers in the better times of the Church made no distinction in apparel. 6. The gray Amice and other Popish garments defiled with superstition, can make as good plea for themselves as the surplusse can. I will end this in the words of the Admonition to the Parliament. Copes, caps, surplesses, tippets and such like baggage, serve not to edification, but they cause discord, they hinder the preaching of the Gospell, they keepe the memorie of Aegypt still among vs, they bring the mi∣nistery into contempt, they offend the weake, they encourage the obstinate, therefore can no authority by the word of God, with any pretence of order and obedience, commaund them nor make them in any wise tollerable. But by circumstances they are wicked and against the word of God.

The signe of the crosse which they vse in Baptisme, they say is the marke of the beast,a a jugglers gestureb a magi∣call instrument,c a rite, and badge of the divel, a harlot which stirreth vp to Popish lust. If a maypole should be brought into the Church for children to daunce about, and clime vpon, in signe of their desire to seek things above: if a stif straw were put in the childs hand for a

signe of fighting against spirituall enimies, as with a speare, there would be no more follie in those, then in the crosse.

Againe, to prove that no such thing should be used in Baptisme, they give these reasons. 1. Because the word of God is wholy against it. 2. The Crosse is made there a very idol. 3. It is to depart from the plaine institutution of our Saviour Christ. 4. It hath been idolatrously abused in Poperie, and hath no ne∣cessarie use now. 5. It encroacheth upon the very sub∣stance of the Sacrament. 6. It is but a late devise, hatch∣ed by the Pope. 7. It is not a ceremonie pertayning to the decencie of a Sacrament. 8. It is scandalous and offensive to good Christians. Lastly, as much may be said, for putting salt in the mouth of the child, an∣noynting with oyle the breast, and shoulders, and the top of the head with holy Chrisme, and to put a burning taper in his hand, &c. and for the whole waineload of such toyes, and as the proctors of the crosse can say for it.

Hence it is that the strictest Inconformists affirme, that it is utterly unlawfull for parents to bring their children to be crossed, and they give many reasons. 1. Men may doe nothing to their children, but what themselves would have don to themselves, if they were to be Baptized, now what good heart could endure this idolatrie? 2. It is a speciall dishonour to the Lord, which men should avoyd, both themselves, and in, and by others. 3. This, as all humane inventions, hinders frō the child when it is wittingly don by the parents, the

power of Baptisme, as much as is possible.

Touching kneeling in the act of receiving, they say it is Idolatrie, a spawne of the beast, a diabolicall gesture, a super∣stition which prophaneth Christs true religion, and makes the Sacrament of the Lords Supper to become an idol feast. There are many treatises extant at this day against this evill practise, now among other arguments, laid down by the Nōconformists, to prove it an vnlawfull gesture. I will breifly here repeate eight of thē. 1. Kneeling in the act of receaving the bread & wine in the Lords Supper, is a ceremonie altogether inexpedient to be used. 2. It takes away that commendable gesture, used by Christ & his Apostles in, and after the constitution. 3. The se∣cond commaundement of the Law is hereby broken, and idolatrie divers wayes committed. 4. This robs the Lord of that due worship, which he ought to re∣ceive from every one. 5. There is no direction in the whole scripture, either by precept or cōmaunded ex∣ample, for receaving any Sacraments kneeling, whereas for receaving with other gestures, there is both. 6. This is to conforme grosly with the Papists, even in an act wherein the life and soule, as it were of their idolatrie, standeth. 7. The primitive Churches for sundry hun∣dred yeares after the Apostles, never used to receive the Sacrament kneeling, till Pope Honorius afterwardes de∣creed it. Lastly, this gesture of kneeling holds no pro∣portion with the cheife end and use of this Sacra∣ment, nor with that inward disposition of heart, which is then required of us.

And thus much for their surplusse, crosse, and kneeling,

from all which this argument may be framed: That worship, in which a man cannot possibly communicate with∣out sinne, he is bound necessarily to separate frrom: but that worship, in which these Idols are made and vsed (viz.) the surplusse, crosse, and kneeling, a man cannot possibly com∣municate without sinne. Therefore from that worship, wherein these Idols (viz. the surplusse, crosse, and knee∣ling) are made and vsed, a man is bound necessarily to se∣parate: The Proposition is certaine, and by D. Ames in his Cases of conscience acknowledged. Although (saith he, we may joyne to that Church, in which many defects are to be tollerated, yet not to that in which we cannot but neces∣sarily partake with sinne. The Assumption is assented unto, by as Iudicious and Zealous Nonconf. as ever held that cause, and they have brought good proofes for it. First, because men must fly 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 fly from them, but draw neere unto them. 2. Their bare presence argues their approbation and yeelding in shew to ceremonies. 3. Though the per∣sonall sinnes of the minister, doe not hurt the people, yet his ministeriall and publicke sinnes doe hurt, which he performes from the people to God, and so their joyning with him is unlawfull. 4. What ex∣ample can be brought, where the holy men of God have communicated with such things.

The author of the dispute vpon communicating at their confused communions, affirmes confidentlie, that the sitter is accessary to the sin of the kneeler, and he gives

many reasons for it, whereof we shall have a fit occa∣sion hereafter to speake.

And now let the reader consider, if both parts of the former reason be true, as the Nonconformists say: whether this one principle of theirs, will not justifie a seperation from most of their parish meetings. For surelie I thinke, not one minister in the land of 500, but makes, and vseth ordinarilie those Idols of Rome, when their publike service is administred.

Having ended with their Ceremonies, we are next to treat of the worships themselves: and because these are divers, I will speake therefore of each the more breifly: wishing the reader if he desire to know more heerin, to iniquire after their bookes. Churching of wo∣men, after childbirth they terme a superstitious service, a point of poperie, a soolish custome: indeed no other then a plaine mocking of God, and prophaninge of his name and Religion, devised meerelie of men, viz. the Pa∣pists. Moreover to prove it a false and idolatrous worship, they give these reasons. 1. In the whole forme there is no thanksgiveing at all: but a mecre Iewish or Popish purifying, and therefore it is a horri∣ble mocking of God, to pretend that they give him prayse, when there is not a word spoken, tending or lookinge that way. 2. This thanksgiveing as they cal it) is even the very same, word for word (excep∣ting the title) with their purification in poperie, the dif∣ference is onely in this, that the Papists is in Latin, and theirs in English. 3. Whosoever doth this, shewes herselfe, either to be a low or Papist. 4. The primi∣tive

Churches never vsed it, neither ought it to be suffered in any wel reformed Church. 5: Chauncel∣lours, officials &c. Are hereby justifyed in their croo∣ked, and vnconscionable proceedings, 6. This bree∣deth and nourisheth many superstitious opinions, in the simple peoples hearts, as that the woman which hath borne a child is vncleane or vnholie, contrarie to the Apostles word, Who teacheth that godly women are sanctifyed by bearing of children. Againe that it is vnlaw∣full for her, vpon necessitie to goe out of her doores, before she be Churched, that this Churching is a necessarie part of the ministers office &c. Touching the Psalme, 121. appointed for that purpose, they say, it is child shlie abused, yea the words grealy Prophaned. Lastly for their other rites and customes viz. the womans lying in with a white sheet vpon her bed. her coming forth must d and vailed, as beeing ashamed to looke vp for some folly committed: her appointed offering, the Clarkes waiting her home, and the midwives going by her side forth and back &c. These they terme Bables, foolish, and superstitious things.

The confirmation of children, by laying on of the hands of the Bb. is not (say they) agreable to the word of God at all. But a meere device of man, a Popish, and peevish superstition, brought in by Pope Clement the first in the yeare 310. Who affirmed that he was no Christian which wilfullie left this vndon. Pope Melciades came after, and affirmed it to be a more worthy Sacrament, then the Sacrament of Baptisme. To prove this confir∣mation a wicked and most vile practice, these reasons

are alleaged of them. 1. Because as it is prescribed by their booke, it is made a new Sacrement beside those two which Iesus Christ ordained. 2 Seeing the gifts of miracles which the Apostles had, are cea∣sed, this kind of imposition of hands (which was ta∣ken vp at first from an Apish imitation thereof) must ceasse also. 3. Whereas the ministration of Baptisme is permitted to everie hedge Preist, minister, and deacon, the Prelates, doe presumptiouslie and damnablie, to appropriate this alone to themselves. 4. They doe not onely pray over them, but impose hands vpon them, that by meanes thereof they may receive strength against all the temptations of sin, which is to take that powr to them which God never gave them, & to do a thing wherof they have no promise that any good shall follow: Lastlie, this displaced chatechising brought in steed thereof, vaine toyes and childish ceremonies to the great hurt of the Church. There∣fore for these reasons it ought to be shut out, and have no place in the Church of God.

The like they speake of their order and rites, where∣by matrimony, is celebrated in their Churches. The forme of it is taken out of the masse booke, & there∣fore called prettie juggling trash, the ring there vsed is generallie reputed, a Popish and idolatrous practise, and no lesse superstition, is there committed in saying with may body I thee worship, for herein the new maried man makes an idol Of his wife. I omitt many other heathe∣nish and Antichristian toyes which the Nonconformists relate, to be observed herein, whereby saith the author

of the Admonition, they make rather a maygaime of mar∣riage, then a holy institution of God. As for their restraint of marriage in Lent, and other certaine times, they call it the doctrine of devils: devised by Pope Nicholas, in the yeare 871. And since vpheld by his vncleane birds, for filthie lucre sake. But here the Nonconformists, would have vs to take notise, that howsoever the Hierarchie, forbid somtime this thing; yet any man may have a dispensation for mony, and then those holy times shall have no pollution by marriage, such vertue mony hath with it, or such powr it hath with these base cater∣pillers.

Concerning Burials, this they say. All prayers either over, or for the dead, are not onely superstitious and vaine: but also are Idolatrie, and against the plain scriptures of God. No such thing was vsed in the Apostles time, & as for their prescript forme of service, appointed for this businesse, it is taken wholy from the stincking portuis, and for this cause they name them∣selves Popish apes. Beside prayer for the dead is main∣tayned, and partlie gathered out of some of their pray∣ers. As for the white or balck crosse, set vpon the dead corps, & ringing a threefould peale, the practice is Popish: mourning in Black garments for the dead, if it be not hypocriticall, yet it is superstitious and heathenish: funerall sermons, they also vtterly condemne, because they are put in the place of Trentalls, and many other superstitious abuses follow thereby. To be breife the Pre••sts meeting the corps at the Church stile, with the clarke in their surplusses, the manner of laying the dead

in the grave. viz. East and West, that he may rise with his face to the East, the Preist offering and mortuarie, the bread and other thing, given to the poore, distinction of Burials, as some in the chauncel, some in the Church, and some in the Churchya••des, all these are said to be naught, idolatrous, vnlawfull: and therefore the Non∣conformists, will have the dead to be buried in this sort, (holding no other way lawfull) namely, that it be con∣veyed to the place of Burial, with some honest com∣pany of the Church, without either singing, or reading, yea without all kind of ceremony heretofore vsed, other then that the dead be committed to the grave, with such gravity, and sobriety as those that be pre∣sent, may seeme to feare the judgements of God, and to hate sin, which is the cause of death, and thus doe the best and right reformed Churches bury their dead, witout any ceremonies of praying or preaching at thē.

We com next to their Sacraments, which are (as they say▪ sinfully mangled, Prophaned, and wickedly mini∣stred: The prescript sorme of service, whereby their Lord supper is consecrated and administred, is taken wholy out of the Popish dunghil, the masse-b••oke, and such are the•••• inventions, Prophanations, and superstitions, vsed in this ordinance, as the Nonconformists, professe that they eate not the Lords supper, but playe a pageant of their own to blind the people, and keepe them still in super∣stition, farre from the simplicitie of Christes supper: to make the seely soules beleeve that they have an English masse: (which is too true faith the author in the margent) and so put no difference betwixt truth and falshood, be∣twixt

Christ and Antichrist, betwixt God and the de∣vil. I might here lay dowe every particular thinge, which they doe herein, as the Preists standing at the North side of the table, his begining with the Lords prayer, and a collect, rehearsing afterwards the ten com∣maundements, and the creed: then reading a short exhor∣tation to those which are minded to receive: their fal∣ling downe, and rysing vp againe many times toge∣ther, their manner of consecrating the bread and wine, taking it Kneeling, the ministers going vp and downe to give it to every one with his owne hand, his spea∣king in the singular number. Take thou &c. Theyr saying over againe the Pater noster, with singing, piping, surplusse &c. All these say the inconform: are disorders, superstitions, Prophanation of Scriptures, and don con∣trary to the practice of the primitive Churches, and just after the manner of the Papists.

Their publick Baptisme is ful of childish and supersti∣tious toyes, and as for the prayers vsed therein, they are either foolish or false. And no marvaile seeing they are also taken out of the cursed masse-booke. The conjured font, (as they name it) was brought in by Pius the first in the yeare 147. And Pope Higinus brought in Godfa∣thers, and Godmothers, in the yeare 143. both which they call pecces of poperie, the interogatories ministered to the infant, a foolish thinge, agreat mockerie of Gods service, whereby an occasion is given to men to vtter a lie before the Lord. That the Godfathers and God∣mothers shill promise that the child, doth beleeve and doth forsake the devil &c. Is a thing wickedly

put vpon them, and baptisme by this meanes excee∣dingly prophaned. Of the crosse we have spoken before: there is yet one thing touching it, which the reformists, wish vs to observe: That is, a most wicked practise of their vngracious Bishops, these whelpes of Antichrist, will have infants signed forsooth with the signe of the crosse. In token that hereafter they shall not be ashamed to confesse the faith of Christ &c. And to fight against sin &c. Now marke, what notorius moc∣kers of God these are. For if any one who is thus signed, doth afterwards confesse the faith of Christ against Arminians and Papists, and fights against the maine workes of the devill, to weet, the Popish Ceremo∣nies, goverment, worship, ministerie &c. They will surely rayse vp against him, the greatest persecution that may be, & he must either forsake his owne countrie, or they will kill him in prison.

Moreover touching private Baptisme, and ministring the Lords Supper in their houses, this geare (they say) is repugnant and against Gods word, in effect like to a Popish Masse, a popish and superstitious practise, foolish∣ly and sinfully first taken up; For the Sacraments were not ordained of God, to be used thus, as Charmes and Sorceries, but left to the congregation, and necessarily annexed to the scriptures, as seales of the same, yet not tyed to the material Churches, made of dead stones, but to the church made of livelie stones: If therefore the congregation be in a wood, house, or cave, the Sa∣craments may be administred in a wood, house, or cave, but the same must be don in the sight of the as∣semblie,

for they are irrigiously handled when they are administred otherwise. Baptizing by women they also condemne, and hold it to be no more the holy Sa∣crament of Baptisme then any other dayly or ordina∣rie washing of the child.

Lent fast, they say, was ordained by Pope Telesphorus in the yeare 136. and they keepe it England, for the fame end that the Papists doe. Iustlie, therefore is it named a Romish Error, a superstitious fast. The service appointed for that time, is against the seriptures, and Gods name prophaned by the curses and adjurations then used. For their other fasts, they are said to be monuments of Idola∣trie, devised of Antichrist, in all the rites and orders of them superstitious, and directlie against Gods com∣maundements. As for wendesdayes, frydayes, and sater∣dayes fasts, Bonifacius is said to ordaine them in the year 315. And Pope Calixtin in the yeare 206. ordained Imber fastes. And in the yeare 425. another Romish Beast or∣dained Saints Eves fasts. And all this trash & dung was first devised by Montanus, that notable Heretick, as Mr. Cartw. observeth from Eusebius: and for what use serues all this trumperie: but only to keepe out, and hinder true fasting indeed.

The observation of holy dayes: as Christmasse, Circum∣cision, Epiphanie, Purification, and all other of the saints, is a breach of the second commaundement; and here∣in, some part of the abominations of the Romish reli∣gion is practised; Such therefore as impose this upon mens consciences, doe it without any warrant of Gods word, and therefore the same cannot be kept lawfully▪

Many good reasons for this, are shewed in their wri∣tings, as the reader may see (if he please) in the places noted.

Moreover they doe affirme, that the whole prescript service appointed for these Saints dayes is idolatrous, An∣tichristian. Of the same nature are all their ordinarie col∣lects, Pope Gregorie & Celasius, they say, ordained them; and they have them word for word, as they stand in the Blasphemous Massebooke. I might here shew how some of their Collects are charged with Arianisme, others with Poperie & Arminianisme; Many with lies, and manifest contradictions. But to be short, they tell us in one word, that the saying of them is not Praying, but indeed wicked pratling. As for the Letanie well na∣turing the name of a laborious service in the dust and durt (for so Homer and others useth the same) it is bor∣rowed from the practise of the Heathen, as Causabon out of Dionysius Habicarnasse observeth; And is in very∣deed nothing, but an impure Masse of conjuring and char∣ming Battologies, whereby the name of God is highly prophaned, his house and worship abused, Gods people by it abandoned the sanctuarie, and the prophane love no worship so well as it.

The Epistles and Gospells read in their Churches, is a practise taken wholy from Rome, and they use the verie same which the others doe. This chapping & hacking of the scriptures, this rending of it a peeces one from an∣other, is contrarie to the order which God hath or∣dained, and his churches practised from time to time, and therefore the Nonconformists have desired that it

might be taken away as an evill thing. Againe, in those Epistles & Gospells, which the Prelates cause su∣perstitiouslie thus to be read: There are sundry words and sentences of holy scriptures left out, which were given by divine inspiration, for the profit of the whole church: and many words and sentences of their owne foolish braine added to the text, as parts of it, yea in many places, such absurd things are put, as no reason∣able sence can be made thereof. Besides very often the meaning of the Holy Ghost is perverted, by a false in∣terpretation of the text, and sundry places applyed to the countenancing, of some points of false doctrine. All this is shewed largely by the ministers of Lincolne in the Abrigement, and the like they say of the Psalmes in the booke of common prayer: the prescript number whereof and Lessons, as the English Preists now ob∣serve, were devised by Pope Gregorie the seventh in the yeare 1073.

That any of the Apocrypha should be publikely read, the Nonconformists hold it utterlie unlawfuli, 1. Be∣cause to use any word publikelie in the church, beside the written word of God, contayned in the Canoni∣call scriptures, is condemned by the second com∣maundement. 2. In the church of the Iewes, in the Apostles time, only Moyses and the Prophets were read. 3. The scriptures are sufficient, both for doctrine, and manners, and were given to that end. 4. It is the proper office of Christ to be the teacher of his church, and therefore no writing may be appointed to be read in the congregation, for instruction of manners, but

only such as have been indited by his spirit. 5. Many by this meanes are brought into a great error, thinking that the same is scripture. 6. These Apocripha bookes containe a number of shamefull lies, horrible blasphemies, vaine vanities, plaine contradictions, ridiculous fooleries, Athean Impieties, Fables, fitter for T••l••machus and Ae∣neas, then for Gods people. Notwithstanding though these bookes be thus false, wicked, and abominable, yet in their assemblies many of them are commaunded to be read, for first lessons, yea under the name of the ho∣lie scriptures of the old Testament, without any note of difference from the Canonicail, as the lying story of Susanna under the name of Daniel 13. and in as great a measure for their proportion as the other. Moreover many of the Apocryphall chapters are to be read twise in one yeare, and some thrice, but so are not any of the Canonical chapters of the Old Testament; but a great part of thē & of the New also, by the order which their cō∣mon prayerbooke prescribeth, are not to be read at all in their churches. Lastly, the Nonconf. tell us, that these idle Legends are read upon their great holy dayes, when the church assemblies are wont to be best frequented, and oftimes the holy scriptures must give place to them, as tending more to edification, and therefore may not be so well spared as the other.

Reading of Homilies in the church (which is a cu∣shion for idle and blind Priests to rest upon) is said to be foolish, fond, and vnlawfull; a practise never heard of in the church in the Apostles time, neither indeed is it a meanes to beget faith, but the instrument of foolish and

idoll sheapheards. As the Prophets therfore might not in calling the people together, blow any trumpets, but those which were made and set a part for that pur∣pose, by the commaundement of God, so ought not the ministers of God, to expound or read openly in the congregation any writings, but onlie the Canonicall Scriptures, which the Lord hath set a part, and sancti∣fyed for that use. Here by the way I wish the reader to note well the last words, viz. that no writings, ought to be read in the congregation, but the Canonicall Scriptures. This Position is often affirmed by the Learnedst of the Nonconformists, namely Mr. Cartwright, D. Chadd••rton, &c. Hence then it must follow, that all formes of Prayer, devised by men, are unlawfull to be read in the congre∣gation; and therefore where ever this is practised, men ought necessarily to abstaine from joyning there∣with.

But to proceed: not onely is the reading of Homilies vtterlie condemned, but also it hath bene proved by the Nonconformists, that those which the Bishops com∣maund to be read in their assemblies, have in them many things doubtfull and of daungerous construction, yea sundrie erronious points of Doctrine, and things most evidentlie false and vntrue.

I have beene more large in the former points, then I purposed at the begining, I will therefore in the rest be the shorter, touching nunc dimittis, benedictus and magnificat, which they vse to read and sing in their Churches, the Nonconformists say, it is a Prophaning of the Scriptures, palpable folly and vaine pratling. Their

minister saying one peece of prayer, and the people with mingled voyces to say another, is Babilonish confu∣sion. The Lords prayer also is horribly abused by their often and vaine repetition of it, beeing said not lesse then 8 times at some meetings: other shreds and short cutts, they handle in this manner. viz. let vs pray, glory be to the fathers &c. Lord have mercy, &c. Christ have mercie, and many like, which is meere babling, and cannot be more justlie defended, then the Papists beads. Vncovring the head, making a leg & scraping on the ground, & such like curtesie, whē Iesus is named, is counted a superstitious foolish and unlawfull device, a mocking of God, and a beggarlie signe of obedience, no lesse is standing at the Gospell, a thing wickedly devised by Anastatius the Pope, in the yeare 404. Their good fridayes service, is vtterly disliked, so the holy weeke before Easter, the observation of Gang dayes, or rogation weeke, is wholy Popish, invented by Hillarius the great Antichrist, in the yeare 444. Organs and other Church Musicke they call idoll service, because it serves not to any edification, but drawes the mind to carnall de∣light: besides, this was a part of the Levitticall service, which is now ceased in Christ, and for many hundred yeares after the Apostles, musicall instruments, were not knowne to the Church, till in the yeare 653. the old serpent by Pope Vitalianus, brought vp the Organs, and to have them goe, about the same time, that beast with Gregory, & Gelatius, (two monsters like himselfe) ordai∣ned descant, foreward and backward, plane song, and pricksong, and thus was the Musick made vp: just as

the divel would have it. Ringing of curfewes vpon Hal∣lowe eves, is like the rest: yea the bels themselves as they are vsed in their assemblies, are put vnto Popish vses. He that first ordained them was Sabinian the great Pope, in the yeare 603. And much vertue is attributed to them in popery, as to stirr vp mens devotion, perserve fruites: put enimies to flight, still tempests, drive away all wicked spirits and devils, &c. I doe omitt to speake of many particular thinges, vsed in their Cathedrall dens or Closters, partlie because the reader may guesse what there is, by that which hath bene said: and part∣lie because the dung & trash there, is so vile and loth∣some, as I am not willing to blot paper therewith. But there is one thing which I had almost forgotten: viz: their visitation of the sicke. Not that it is lesse supersti∣tious and naught then the other, for the Nonconfor∣mists, affirme the prescript service of it, to be taken as the rest, out of the masse booke, and it is such stuffe, as he which wrot the Altar of Damascus, made himselfe merrie when he described the foolishnesse of it.

Thus the Assumption is sufficiently proved, the con∣clusion therefore is certaine. viz. that the worship of the English service booke is vnlawfull to be communicated with. In the next Section we shall see what D, Ames hath to say against this thing.

Notes

• a

  anatomy of cerem. made by M. Sprint before def. of Pet. to the King.
• b

  Alt. da. 189.
• a Park. cr. l. 1. 28.
• c

  Trial. subscrip. p. 7.
• d Gilby p. 5. 14. 17 40.
• e

  Anato∣my of Ce. Fr. suit. l. 2. 27••. Anat. Cer.
• Syon pl. 3. 19.
• M Bradsh. 12. Arg. 6. 7.
• Sold. Bar.
• Ans. to the Exam. p. 32. offer for conf. p. 17. T. C. rest of Second rep. 173. park. cross. lib. 1. p. 38.
• a

  Admo. 1 17.
• b

  Sold. Bar.
• c

  Necess. disp. 70.
• d

  Proposit. about Kneel. 3. park. cross, ••. 1. 9. id. 187. 71. 1 Adm. 4. Neces. Dis. 69,
• Alt. Dam. 216. T. C. l. 1, 73 def. Pet. for ref. 46. Par. cr. 17. 8.
• Def. Pet. for Re. 46.
• 1 Adm. 18
• a

  Sy on pl. 102.
• b

  Alt. Da. 205.
• c

  Park cross l. 1. 155. 7. 170. l. 2. 56. Fresh suit l. 1. 17. 18.
• Remove of impu∣tations from the minist, of Devonsh. & Cornw. pag. 106. Defenc. Pet. for Refor. p. 29
• Alt. Dam. 206, Park. of the Cr. 1, 2, p. 129
• Mr. Bates 260
• Disput. upō com∣mun. at confus. comm. 31. Syōs pl. 70 Disp. up. 73. 70
• Abridg. 70 Perth As∣semb. 35
• Idem 46.
• Mr. Bat. 216.
• Abridg. 71
• Per. As∣sem. 54.
• Abridg. 73 1 Adm. 4.
• Abridg. 77
• Lib. 4, cap. 24.
• Park. Cr. l. 1. 20, 21. 1 Cor. 10, 14.
• Mr. Bat. 258.
• P. 68.
• Al. Dam. 197. Sol. Barw. Ques. con. Chur. wo. 54 7. Lear. dis. Ec. Gover. 73. Qu. con. Ch. wom. p. 7. 22.
• Id. p. 12. Note Id. 7. 23. Id. 14. Ec. Go. 74. Q. con. Chu. 27.
• idem. 23.
• 2. Tim. 2. Ec. Go. 74
• I. Adm. p. 13. Qu. con. ch. w. 62. Def. Adm. 1. Ad. p. 13 Ec. Gov. 74. see T. C. l. 1. 67. 68.
• 2 Ad. 17. 1 Ad. 13. Ec. Go. 73 Distinct 5 de conse. cap. de his vero. Sold. Bar.
• Def. Pet. for Refor. p. 35, Fe. on the Sacsr. Park. of the Cr. l. 1, 101, Perth Assem. 92, 9••, T. C. rest sec. rep. 232, T. C. l. 1, 199, 100. Ag. Bridg. slan. p. 107 Eccles. Gov. 73,
• Syon pl. 29 defenc. admon. T. C. l. 1. 199 & 2. rep. 236. Def. Pet. for Refor. 63, 64, 1 Adm, 13
• In Chro. Graftoni. sold. Bar. Def. Per. 216.
• Alt. Dam. 195, 196.
• First B. dis. p. 65.
• T. C. rest sec. rep. 237, Def. Ad. Syon pl. 29,
• 1 Adm. p. 1••, Sold. Bar. r Adm. 13 T. C. l. 1, p. 200. Id.
• A. Dam. 199. 200, 201, Ec. Go. 75 M. Bates 183.
• First 600. of dis. 65.
• Ec. Go. p. 75.
• 2 Ad. 57.
• Syon pl. 29.
• M. Gilbie pref. p. 2.
• Alt. Dam. 211. 212 213. 1 Ad. 4. 11
• 1 Adm. 12 2 Adm. 57 Sold. Bar. park. cros. l. 1, 71. 1 Adm. 4. T. C. l. 1, 168. Alt. Dam. 203. 204, Des. p. for Refor. 34. T. C. sec. rep. last p. 224. 225. Gilb. end b. 1 Adm. 12
• Curt. Ch. pow. p. 4. 5.
• 1 Ad. 4. 11. 12. Sol. Barw. T. C. l. 1. 28. 29. 143 T. C. rest sec. rc. 144▪ 145. 146. Per. Asse, 96▪ 97.
• Def. Pet. for Ref. 37. 38,
• 1 Adm. 12 T. C. I. 1. 144, T. C. rest last rep. 124. Sol. Barw. Alt. Dam. 188. Curt Ch. p. 121, 122 2 Adm. 57 Syon pi. 108. id. 117 Sol. Barw. Alt. Dam. 189. Sold. Bar.
• First rep. 80. Sy. pl. 108.
• Alt. Da. 182. T. C. I. 1. 151. 1 Adm. 11 M. Iac. Art. 22. Scarpius Cru. The. de Ec. Tri. p. 40. 41.
• Per. Ass. p. 63. to 87,
• Sol. Barw.
• Ag. Banc. 38. curt. ch. pow 41. 2 Adm. 56 57. Alt. Dam. 185. Abrid. 94. 2 Adm. 57
• Exercit. p. 27. Hist. trob. frank. p. 30 Atar. Da. 638. 639. Syon pl. 316. 317. Def. Ad. 4. Cartw. ag. Rhe. Test. p. 2.
• See de∣fence of the minist. reasons, for refusal of subscrip to the booke of com. pr. first and second part, pa. 14, to 21.
• Sold. Bar. Tabl
• Cartwr. cat. p. 98. Act. 13. 15 and 15, 22 2 Tim. 3, 16, 17. Abrid. 8. 9 Def. Pet. for Refor. 92, 93.
• Second part of the defence of minist. reas refus. subscrip. Mr. Brought. treat. of Apo. p. 23 to 35.
• A bridg. p. 7.
• They meane in the opiniō of the Bb.
• Alt. Dam. 193. 2 Adm 47 T. C. I. 1. 196, 197. Neces. dis. 52. 53. Eccl. Gov. 49.
• Park. Cr. l. 1, 192, &c. Nu. 10. 28 D. Chader. Sermon upon Rō. 12, p. 53. Let such as have been plea∣ders, for humane formes of prayer, answere this if they can.
• Def. ag. Brid. 1••6, 117. Abridg. 97, 98.
• 1 Adm. 14 2 Adm. 55
• Eng. Puri∣tan. p. 20.
• Alt. Dam. 191.
• 176, 177.
• Fall of Bab. 65.
• Sold. Bar.
• Abridg. 91
• Sol. Barw. Fresh suit l. 2. 404. Def. Pet. for Refor. 74 75.
• Alt. Dam. 156. Fall of Ba∣bel 48. Sold. Bar. Tab. 1 Adm. 15
• Sold. Bar. Tabl.
• Pag. 198.