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.

CHAP. II. (Book 2)

IN this Chapter we will speake of the outward wor∣ship, vsed in the assemblies of England, the summe where∣of* 1.1 (as the Nonconformists say) is contained in their commu∣nion booke, and hence the same is called divine service, (as for preaching, it is held to be no part thereof) we will follow here the same method. And first I will shew what a true divine worship is, according to their owne discription of it.

2 How farre that in the Church of England, by their owne confession differs from, and is contrarie to it.

3 Lay downe arguments to prove our separation lawfull by the former grounds.

4 Answer D. Ames reasons alleaged to the contrary.

* 1.2 It is certaine that the Lord hath given a perfect platforme and absolute rule, how he will be worshipped, in the time of the new Testament, an excellent direction* 1.3 for vs, how we may acceptablie performe the same vnto him, is laid downe in Iohn 4. 23. 24. Two things are there mentioned: spirit and truth, first it must be a true matter of worship grounded on the word, it must be no devised worship. For nothing may goe vnder the name of the worship of God, which he hath not ordained in his owne word, and commaunded to vs, as his owne wor∣ship. All the parts and meanes thereof, must be don ac∣cording

to his revealed will: Even as the service which is given to an earthly prince by his attendants at court, must be onely according to that Kings com∣maundement: so the outward solemne worship to be* 1.4 performed vnto the King of Kings, ought to be that onely, which he alone is the author and institutor of. As for rules given by men not grounded on the Scripture, in case of Religion, matters of faith &c. They are not of any moment, neither are we bound to the observation of them. For the truth is, whosoever vseth those wayes and inven∣tions in worshipping God which are not commaunded of God in his word, but be devices of men, Christ saith that they worship him in vaine &c. If it have no further begining* 1.5 then mans braine, God will give no blessing to it: but sends a curse vpon it; for cursed is he that addes any thing to the word of God: God will ad so much to his plagues, and the reason is, because he makes himselfe wiser or better then God. For if God be perfectly wise, then he knew best what worship would please himselfe; and if he be perfectly good, then he would reveale vnto vs, what ever he knew fit for vs to practice: A gaine it is a great injurie offered to God, when we will let his deadly enimies have the ordering and* 1.6 appointing of his service rather then himselfe. A King would thinke it a great indignitie that his servaints, should not yeeld to his direction, but some base person that were a pro∣fessed* 1.7 enemie, should set downe what service he must have, and in what manner he must be obeyed who shall be his at∣tendants, and what his provision. But much more absurd and injurious it is, that we will let the wit and will of the flesh* 1.8 bear sway in Gods worship: for these two doe joyne with

the devil, and are enmity to God. And if we will have this* 1.9 preheminence in our houses, that our servants must doe as we bid them, not what they themselves thinke good (for he is a good servant that doth his masters will, not his own) then why should not we thinke it right, that God must be Lord in his house, and we must doe his service after his ap∣pointment, and not our own.

And not onely doe they teach these wholesome and good doctrines: but also doe lay downe sundry effectuall reasons, to prove that men may not worship God otherwise then he hath appointed and revealed in his word. 1. Because we can have no true comfort* 1.10 in our devotions so long as they be but limmes of that which Paul termes voluntary Religion: so long as they are onely taken vp by vs, and not prescribed to vs, make we never so great a shew of zeale in the performance of them: yet it is nothing. 2. All worship devised by man is abhorred by the Lord: for he likes nothing but what he appointeth himselfe. 3. It is against his expresse commaunde∣mēt, that men should bring any of their owne devising, neare his ordinances: because he will have no more don in his worship then he teacheth and commaundeth in his word.* 1.11 Therefore whatsoever is added, that we are to esteeme, to be an Image, which he detesteth and abhorreth. 4. Because whatsoever God would have vs either to know, or doe. he hath fully revealed it by Christ. 5. It is the property of superstitious and••dolatrous things to infect the places and persons where they are. 6. It argues certainly that men doe not love the Lord and his commaundements, but hate rather both: when they

worship God otherwise then he commaundeth, for although every wil worshipper will say that he loveth God, yet God witnesseth in the second commaunde∣ment, that he is a liar, and that he hateth God, in that he hateth the worship which he commaundeth, in the love whereof, God will have experience of his love. 7. The Lord will blesse the true worshippers of him* 1.12 vnto many generations: both in themselves, their children, and posterity, and in whatsoever belongs vnto thē. 8. We must learne to proportion our worship* 1.13 to Gods nature, which is simple, in that which is sim∣ple there is no composition or diuision, therfore in our worship there must be no composition, it must be vayd of mixture, a linsey woolfey patch worship sau∣ced, spiccd, sophisticated with humane inventions, doth nothing sort with the spirituall simplicity of the* 1.14 divine essence. 9. God promiseth his presence onely in his owne worship, and therefore neither ac∣cepteth nor blesseth a worship, that is not directed by his owne word. For conclusion: worthily speaketh M. Perkins, The second way of erecting an Idoll is, when* 1.15 God is worshipped otherwise and by other meanes then he hath revealed in the word. For when men sett vp a devi∣sed worship, they sett vp also a devised God. Augustine saith of the Gentiles that they refused to worship the God of the Hebrewes, because if their pleasures were to worship him in another sort then he had appointed, they should not indeed worship him but that which they had faigned. The Samaritans worshipped the God of Abra∣ham, Isaac & Iacob, and they waited for the coming of the

* 1.16 Messias: & yet Christ saith of them. Ye worship ye know not what: because they worshipped the true God by a wor∣ship devised of old, & set vp by men. The Lord saith to the Israelites ye shall call me no more Baali: whereby he sig∣nifieth* 1.17 that because the Iewes did somtime worship God in the same manner, with the same images, rites and names, whereby the Heathen worshipped the false God Baali, there∣fore they made him indeed to be even as the Idol Baal, &c. Againe Iohn saith in his first Epistle, chapt. 2. vers. 24. If that which ye have heard from the beginning re∣maine in you, ye shall continue in the father and the Sonne. Hence it followes, that those which abide not in the Doctrine of the Prophets and Apostles, but set vp other formes of worshipping God, abide not in the sonne and the fa∣ther, Gods worship must be according to his nature, heavenly, divine, and spirituall; but all devised worship is according to the nature and disposition of the deviser, foolish, carnall, vaine &c. Therefore when God is worshipped not according to his owne will, but according to the will and pleasure of man the true God is not worshipped, but a God of mens in∣vention is set vp. Thus he.

Secondly, there must be a true manner of worship: which is to proceed from the very heart▪root, and to* 1.18 be performed with the will, the affections, and all that is within us; For this gives life, and welbeeing to divine service: as a well proportioned body, if it want breath, offends us, and we desire to have it taken out of our sight; For the noysome smel which it maketh in our nostrels: even so every worship (how outwardly glo∣rious,* 1.19 and formall soever) voyd of uprightnesse, dis∣pleaseth

the Lord greatly, and he bids such hypocrites, to cary the same away out of his presence, because it is noysome and abominable unto him. Let every man therefore looke to this maine thing, to wit, that he worship God in the truth and sincerity of the inward man; For in this God onely taketh delight, and with∣out* 1.20 this maine qualification he cannot abide, either the person or action. It is a thing common with men, when they take a peece of worke to doe for an other, and exspect to have a good reward for their la∣bour,* 1.21 to be carefull so to doe it, as the Mr. for whome they doe it, may have good content therein; the like should be our care, whensoever we take in hand any service of God▪ and hope to be recompenced, to per∣form the same in that sort, as the Lord may be pleased to accept graciously of it in Iesus Christ.

In all this we do fully agree with the Nōconformists, & are persuaded, that no man can rightly beleive, that his service is well pleasing unto God, unlesse it be per∣formed, both for matter and manner, as they have be∣fore truly expressed; and therefore to our power we are carefull allwayes thus to doe; And so much the more, because herein we know our masters will, and have promised to doe it; so that, if we neglect it, both* 1.22 our trespasse and punishment will be the greater.

SECT. II.

IN the former Section we have heard, what a true wor∣ship is: Now it followes, that we describe the wor∣ship

of the English Assemblies, according to the testimony given thereof, by the Nonconformists.

This worship (for the matter of it) is contained wholy (as was said) in their Church Leiturgie, in the hand∣ling whereof, for the readers better information. I will first shew what they say of the whole booke, and after∣wards of the particular parts and peeces thereof.

Touching the former, they write thus: The whole forme of the Church service, is borrowed from the Papists,* 1.23 peeced, and patched together without reason or order of edifi∣catiō; yea not only is the form 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 Dung∣hill, the portuis and vile Massebooke, full of all abomina∣tions: From three Romish Channells, I say, was it raked together, namely the Breviary, out of which the common prayers are takē, out of the rituall or book of rites, the ad∣ministration of the Sacraments, burial, matrimony, visitation of the sick are taken: and out of the Massebooke, are the consecration of the Lord Supper, Collects, Gospels, and Epistles. And for this cause it is, that the Papists like well of the English Masse, (for so King Iames used to call it) and makes them say: Surely the Romish is the true and right re∣ligion, else the Heretikes in England would never have re∣ceived so much of it; For some have avouched it to my face* 1.24 (saith the author of the Curtaine of Church power) that the service there, is nothing but the Masse in English, others, that it wants nothing but the Popes consecration.

These things thus retained it was also thought, that Po∣pish Kings and Princes, would be the lesse offended; what

marvell, seeing the I••suites themselves are so well pleased with the ceremonies and service, that I heard one of them (God is my wittnesse herein) make it his hope that the main∣tenance of them against the puritans, would make England the sooner returne to Rome in the rest. Mine eyes and* 1.25 ea••es (saith Bishop Hall) can wittnesse with what ap∣proofe, and applause divers of the Chatholikes royal (as they are termed) entertayned the new translated Lyturgie of our Church. Which is the lesse wonder seeing Pope Pius, the 4. sending Vincentio Parpatia, Abbot of S. Saviours to Queene Elizabeth offered, to confirme* 1.26 the English Lyturgie by his authority, if she would yeeld to him in some other things. Indeed it pleased them so wel, that for the first eleven yeares of Queen Eliza∣beth: Papists came to the English Churches and ser∣vice, as the Lord Cooke sheweth: others of them, affirme* 1.27 the same thing: namely their Churrh service pleaseth marvelous well the Romish beast, and his vngodly fol∣lowers. Witnesse the pacification of the devonshire Pa∣pists, in the time of Edward the 6. when as they vnderstood it was no other but the very masse booke put into English, wittnesse also the assertion of D. Carryer a daungerous se∣ducing Papist. The common prayer booke (saith he) and the Catechisme contayned in it: hould no point of doc∣trine expresly contrary to antiquity, that is (as he explai∣ne••h himselfe) the Romish service, onely hath not* 1.28 enough in it: and for the doctrine of predestination, sacraments, grace, free will, and sinne, &c. The new Catechisme and sermons, of the puritan preachers, runne wholy in these against the common prayer and

* 1.29 Catechisme therein contayned, &c. And therevpon he comforteth himselfe, vpon the hope of 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 accurrence in Q. Elizabeths time, who beeing interdicted by the Popes Bull, secretary Walsing∣ham, tryed a trick of state pollicie to reverse the same. He caused two of the Popes intelligencers at the Popes appoint∣ment, to be brought (as it were in secret, into England, to whome he appointed a guide (beeing a state intelligencer) who should shew them in Canterbury and London, service solemnly sung and said, withall their pompe and procession, which order, the Popish intelligencers seeing, and so much admiring, they wondered that their master would be so vn∣advised, as to interdict a prince or state whose service and ceremonies so Symbolized with his owne: So returning to the Pope they shewed him his oversight, affirming that they saw no service, ceremonies or Church orders in England, but they might very well have been performed in Rome, where∣vpon the Bull was presently called in.

Moreover such is the vnholinesse of this idol booke,* 1.30 as the Nonconformists, generally have refused to sub∣scribe vnto it affirming it, to be such a peece of work as it is strāg any will vse it, there being in it most vile & vn∣allowable things. And for this cause they have besought the peeres of the realme, that it might be vtterly remo∣ved,* 1.31 and many reasons, they have given in severall trea∣tises, to prove their condemnation of it, just and law∣full▪ first because it is an infectious liturgie, ••o••ish stuffe, a devised service, and in it are many Religions mixed toge∣ther

of Christ and Antichrist, of God and the devil, besides* 1.32 a booke full of fancies, and a great many thinges contrary to Gods word, and prayers which are false, foolish, superstitious, and starke naught &c. 2. They cannot account it praying, as they vse it commonly, but onely reading or* 1.33 saying of prayers: even as a child that learneth to read, 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. 3. In all the order of it there is no edifica∣tion but confusion. 4. We read not of any such liturgy* 1.34 in the Christian Church in the dayes of the Apostles,* 1.35 nor in many ages following till blindnesse, ignorance and lazinesse, occasioned a prescript forme, to be made for idle and dumb Preists. 5. If this were not, many would make more profession of love to preaching, and hea∣ring Gods word, but by this meanes it is neglected,* 1.36 and despised, for worldings, vsurers, drunkards, whoremon∣gers, and other earthly and Prophane people, away with nothing so well as English Masse, and why? but because it doth not sharply reprove them of their sins,* 1.37 nor disclose the secret of their hearts, but that they may continue in all kind of voluptuousnesse, and all other kind of wickednesse, and therefore rightly is it called their sterve-vs booke. 6. God hath no where appoin∣ted, that the Church should be tyed, to read 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 vnto the like or greater punishment. 7. If this were praying, and there were never an ill word nor sentence in all the

prayers, yet to appoint it to be vsed, or to vse it as Pa∣pists did their mattens and evening song, for a sex service to God, though the words be good, the vse is naught, the words of the first chapt. in Iohn be good, but to be put into a tablet of gould, for a soverainge thing to be* 1.38 worne, the vse is superstitious and naught, and so is the vse of this service.

Sundry other arguments of this nature are used of them, to prove their Service-booke a false, idolatrous, & unlawfull worship, the which I purposely omitt, be∣cause enough already hath been said about it. Yet there is one thing, which I thinke good here to note, namely a comparison, which they make betweene the Papists and Prelates, in forcing the practice of this foolish stuffe:* 1.39 Welfare the Papists (say they) for they shall rise up in judgement against you, (it is meant of the Hierarchie) who like good fellowes, yet in plain and open termes, even bare faced, as it were, doe seeke to reduce vs, and to draw vs to their false and idolatrous worship and service in poperie, as namely by their Masse, mattens, ensong, purification, and other such like, whereas you must daungerously, and even vn∣der a maske or visard, as it were, and not vnlike to him that transformeth himselfe into an Angell of light, doe goe a∣bout* 1.40 to draw and allure vs to the selfe same worship and ser∣vice, but by cleanlier names and honester titles, &c. Marke (I pray thee) reader what they speake here, touching their likenesse and unlikenesse with the Papists: For their worship & Service, it is (they confesse) the selfe same false worship, used in Popere; The difference stands in their Bishops beguileing of the people; For they

doe lay more cunning snares & baites then the other, to have their idolatrie submitted unto; as for an in∣stance: The Papists call their trashe, Masse, &c. the o∣ther call it divine service, &c. And why have they left out the first title, but because they thinke few people would come to it, if it did cary still the ould name of the Beast upon the forehead of it.

Nothing have the Nonconformists here said against that idolatrous book, but we also doe assent wholy ther∣to. Indeed in practice we agree not; For they will be present where the same is used, whether they thinke it lawfull so to doe, I know not, but this I know, that by their grounds laid downe against it, every true be∣leever is necessarily bound to separate from it, and not upon any occasion to joyne in communion there∣with; and this I will prove, 1. By precepts. 2. Examples. 3. by reasons. 4. by the testimonies of the learned. Of all which we will treat in order in the Section folowing.

SECT. III.

* 1.41 THe Lord in scripture, hath laid it as a straight charge upon all the faithfull, to separate themselves from Idolaters, and to be as unlike to them as may be, specially in their religious observations and ceremo∣nies. The second commaundement proves this ef∣fectually, for there is absolutely forbidden all partici∣pation in any feigned service, whether it be to the true God or any other.

When Ieroboam had set up a false worship, we reade

that the good Prophets of that time, and after, called the godly Israelites away from it, and bidd them in plaine* 1.42 termes not to joyne therewith, but on the contrary to keepe Gods commaundements 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 Counsell, and therefore no doubt would persecute most grievouslie all the refusers ther∣of.* 1.43 The great Whore (much spoken off in the Reve∣lation,) hath devised an vncleane service, to worship the true God by; but what counsell gives the Holy Ghost to the elect concerning it? very profitable, even in these words, come out of her my people, Rev. 18. 4. that is, forsake her detestable religion, communicate in none of her vile & odious devises, what coulorable reasons soever, her unblessed followers make in defence thereof.

Againe as this is a duety, so the faithfull in all ages have practised it, a memorable example whereof we have in 2 Chro. 11. 14. 16. There it is said that the Preists and Levites, and after them of all the tribes of Israel such as sett their hearts to seeke the Lord &. Came to Ierusalem to sacrifice, the like practice we read of, in Hezekiahs* 1.44 time, divers of Asher, and Manasseh, and of Zebulun, humbled themselves and came to Ierusalem. All will con∣fesse, these were good separatists, and they did lawfully forsake the body, whereof they stood formerly mem∣bers, notwithstanding if we take a strict view and inquiry of that ministerie, worship, and Government, which

they left at Dan and Bethel, it will appeare evidently, that the same was not more false, idolatrous, and vnlaw∣full, then the present ministerie, worship, and govern∣ment, of the English assemblies is by the Nonconfor∣mists affirmed to be, and because none may thinke that I speake more than can be proved, I will therefore here lay down, an Apologie or pretext, which an Idolatrous Israelite, might frame in the defence of the Kings Reli∣gion, takē out of their own writings: & if D. Ames phrase* 1.45 be tollerable I will pawne my head, that there is never a Nonconformists, this day in the world (let him keepe to their groundes) that is able to give more pretty reasons, and coulourable shews, to justifie the Religion of the Church of England; for thus they write:

* 1.46 When the Preists and Levits; according to their duety, resisted the novation, as liking better of their better warran∣ted old profession: both they, and some of all the Tribes of Israel following the voyce of God in their mouthes, were hardly intreated, whereupon there arose a great schisme: The men of Iudah and some of Israel, objected that they had for∣saken God; but the most part of Israel judged them to be ren∣ters of the vnity of the Kirk, rebells against the King, who was advanced by the Lord beside all expectation: was their lawfull Prince peaceably disposed, contenting himselfe with his own Kingdome, providing for the good estate of his own people, and vsing all meanes that they follow not other gods; and esteemed them to be superstitious Precisians in standing out against so gracious a King, commanding nothing against any article of faith, against any fundamentall point of salva∣tion, detesting the Gods of the Nations, and all kinde of ido∣latry.

The matters he vrged were but circumstantiall, ri∣tuall and variable, and such as the best Kings, having the Lords approbation, had changed before. They could say that the worship was the same in substance, that they served the same God who brought them out of Egypt, with the sacrifices and observation of all the statutes kept by all the fathers since the beginning of the world. That their Bullocks, which Precisians called idols, were similitudes representing the onely sacrifice of the Messiah, in whom they looked for salvation. Were there not Cherubines in the Tabernacle and Temple, and twelve Oxen or Buls of brasse appointed by the wisest King? The Lord forbiddeth such images onely as have di∣vine worship done vnto them; like the Calse in the wilder∣nes, turning the glory of God into the similitude of a bullock that eateth grasse. But they could say, that they worshipped not these Calves more then the images of the Cherubines. Are we so grosse when we say, Behold our Gods, as to think that they brought vs out of Egypt? We speake figura∣tively, as the Arke was called the King of Glorie, and the holy Lord God. Wee will rather give our lives, lands, libertie and all, then commit Idolatry for the pleasure of any Prince; and doe abhorre the abuse of Images, which is to bow down and serve them; albeit we be not of that mind but we may have them and worship God by them; because we know no place of Scripture to the contrary. The place of worship is but a circumstance; and to tie Gods presence to any place, who is neere in all times and places to them that call upon him, is superstition. The Arke was not ever in one place but often removed. In Salomons own time there was two publick places of Gods worship, and Salomon sacri∣ficed

in them both. Is not the whole land holy? The pro∣mise made to Salomon of a speciall presence at Ierusalem, was tyed to the condition of keeping his Statutes and Iudge∣ments, wherein he hath failed. And therefore as his Throne is thrown down, which the Lord at the same time promised to establish, so hath the place lost the priviledge of holinesse. We may plead from Antiquity: for heere is Bethel, so famous for that glorious testimony of his presence given to Iacob, from whom we this day have the name of Israel, Rehoboam is no wiser then his father, he may fall into his Idolatry, and so Israel by resorting to Ierusalem may be sna∣red. All danger of Idolatry would be prevented, the poore people eased of their tedious journies, and both Prince and people saved from Rhehoboams conspiracy. All this dinne and division proceedeth of the humours of some con∣tentious and avaritious Levits, seducing the simple people, making them to thinke that God cannot be served but in Ie∣rusalem, after their fashion in every circumstance and parti∣cular ceremony: and of the doting of some persons of the wea∣kest wit and ••ox, delighting to goe abroad, to be talked of for zeale, and more pleased with any worship then that which they have at home. The observation of the Feast of Taber∣nacles vpon the 15 day of the 8 month, is but the change of a circumstance of time. The day was made for man, and not man for the day. It was lawfull by Gods own warrant to keep the Passeover on the 14 day of the second month; he ca∣reth not for the month so the day be kept. It is presumption to alter things substantiall in matters of faith or doctrine: but superstition to stand vpon circumstances and variable ceremonies. What can be done, the Lords worship cannot

be neglected. If the Priests of Levi make it nice, will still prove contentious, and lead a faction with them for streng∣thening the Kingdome of Iudah, vpon warrant of Antiqui∣ty, before the distinction of Levi was made for orders sake, others of other Tribes, as well qualified as themselves, must be put in their places, and they put away as Abiathar was by Salomon, because he had his hand with Adonijah. It may be when they see their places well filled, and the charity of profuse people, which cannot last long, to decay, that their gid∣dines will go away, and they returne to their right wits. The Prophet that came to the King when his hand dryed vp, might have beene a Witch comming with lying wonders, for he was slaine by a Lyon: and howsoever he threatned destruction, he condescended vpon no time, lest he should have been convinced of a lye. Ahijah dealt not with the King in meeknesse and sincerity as became a Prophet; but by his bitternesse and passion declared that he was partially inclyned to Iudah. Abijah dyed not before his day. All things come a like to the godly and to the wicked, to him that sacrificeth and him that sacrificeth not. Or if his death was vntimous, it was rather for his secret intentious crossing his fathers courses, then for any good that was in him towards the God of Israel, as the Prophet would have it.

* 1.47 In Elias time, there were seuen thousand in Israel which bowed not vnto Baal. That is refused to joyne in that vnholy worship, which was don vnto him. I might* 1.48 here instance Daniels forbearence of the Kings meats because they were defiled by idolatry.

Thirdly the reasons are these. 1. It sheweth that the love and zeale of God, is much in vs, when our care

is to worship onely in his own ordinances, and to leave the contrarie. 2. Men offer a blind and lame sa∣crifice, when they communicate spiritually in a devised* 1.49 service: who would be so foolish to cary trashe, and dung for a present vnto a mighty Prince, and hope to re∣ceive a favor of him, what is a false worship, but very dung and trashe, yea worse too: and therefore not ac∣ceptable to God. 3. So long as men are willworship∣pers, it argues they are vnregenerate and wicked, and have not repented of their sinnes: for one infallible* 1.50 evidence of true conversion, is to see the filthinesse of idolatry, and to cast away the same with reproach, and disgrace, and to goe from it as farre as it is possible.* 1.51 4. To communicate in a false worship causeth pollu∣tion to the soule. If we would avoyd that which* 1.52 would make the body to be full of scabs, and biles and so to be lothsome to mē: much more, should we detest* 1.53 this great wickednesse, which causeth spirituall botches and sores to the soule: and so is odious, before God. 5. By this meanes, Gods holy name is Prophaned. 6. Christ not suffered to reigne as King over the whole man, but rejected. 7. Such service is don to the devil. 8. The Lord hateth vnspeakeablie all de∣vised worship. 9. Wrath and vengeance without repentance willbe inflicted upon all the doers therof. For society in sinne brings fellowship in punishment. 10. In a word, let Gods puritie and holinesse be con∣sidered, and his charge given unto us, to be unlike ido∣laters, when we performe publicke service unto him; And last of all, if we joyne to no false worship, but

serve God, according to his revealed will, then is* 1.54 Christ obeyed as our King and Lord; the reward wher∣of willbe glory & immortall happinesse.

* 1.55 4. In this we have the consent of learned men ge∣nerally. Calvin sayth, we are bound to seperate from all superstitions, which are contrrry, as well to the service of God▪ as to the honour of his Sonne. And a little after, Let vs hold this rule, that all the inventions of men, which are sett vp to corrupt the simple purity of the word, and to overthrow the service which God demaundeth, and alloweth they are very sacrileidges, wherewith a Christian man may not communicate without blaspheming of God, that is to* 1.56 say, without treading his honour under foot. Pareus to the same purpose sayth, that all kinds, occasions, and instruments of idolatrous service, must be avoyded as a most abominable and hurtfull Plague, with the mind and body. Bullinger upon the Revelation sharply reproves those which willbe present at false worship, and saith, that eve∣ry ones duty is to fly from the same as farre as it is possible. We must forsake (saith Museulus) the society of all un∣lawfull and superstitious services, and joyne our selves with those that walke directly in the true religion of Christ. The like speaketha 1.57 Piscator,b 1.58 Artopeus,c 1.59 Bu∣cer,d 1.60 Pomeranus,e 1.61 Erasmus,f 1.62 Cyprian,g 1.63 Hieron,h 1.64 Au∣gustine,i 1.65 Pelican, &k 1.66 Rivetus. To this the Papists assent also; For speaking of false services shifted into their Churches, in stead of Gods true and only worship, they say, that all Catholike men, if they looke to have any fellow∣ship with Christ and his members in his body and blood, &c.

must absteine from them, &c. And among other reasons, they give this, viz. because Christ will acquit himselfe of all such as joyne in communion therewith.

But I need not to spend time, to seeke abroad for witnesses; For the Nonconformists doe grant the thing: We may not (say they) have any religious communion, or* 1.67 partake in divine worship, with idolaters in their false ido∣latrous worship (no not in body be present at idolatrous service,) but we must absteine from all participation of idolatrie, yea from all shew thereof, Heathen or Anti∣christian, & must separate, and com out from among them. The like speaketh D. Fulke, Brinsley, Perkins, Cart∣wright, &c. and the author of the Post-script to Mr. Perkins Expositiō vpon Iude renders this as a reason of it, not to absteine from communicating with them in their ido∣latrous services, &c. were no other but to expose and lay our selves open and naked to all manner of daun∣ger, of infection of our Soules, defection from our God, and in the end of all destruction, both of body and soule. Now from the last two Sections we may frame this argument.

If the worship of the English Service booke hath no war∣rant in Gods word, but is a devised, false, and idolatrous worship; then is it vnlawfull to be communicated with. But the worship of the English Service-booke hath no warrant in Gods word, but is a devised, false, and idolatrous worship; Therefore is the worship of the English Service-booke vn∣lawfull to be communicated with. I need not here take D. Laitons compasse, to fetch the Bishops Major, and the Se∣paratists▪* 1.68 minor, to make vp an entire Syllogisme of separatiō;

For both parts of this argument are the Nonconformists, And I thinke they will stand to the justification ther∣of, if not against us, yet against the Prelates, if occasion serve: But if any part be questioned, I know it will∣be the assumption, and therefore in the next Section I will further prove the same by more of their owne testimonies.

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 1.69 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 1.70 part of the scarlet woman her inventions,* 1.71c 1.72 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* 1.73 them.e 1.74 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,* 1.75 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. * 1.76

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,* 1.77 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.* 1.78 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 1.79 a lowsy rag,b 1.80 Popish apparel,c 1.81 the whore of Babilons smocke,d 1.82 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* 1.83 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* 1.84 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* 1.85 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 1.86 a jugglers gestureb 1.87 a magi∣call instrument,c 1.88 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.

* 1.89 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* 1.90 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,* 1.91 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.

* 1.92 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* 1.93 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,* 1.94 and idolatrie divers wayes committed. 4. This robs* 1.95 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,* 1.96 for receaving any Sacraments kneeling, whereas for receaving with other gestures, there is both. 6. This* 1.97 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* 1.98 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,* 1.99 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* 1.100 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* 1.101 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.* 1.102 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.

* 1.103 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* 1.104 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* 1.105 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* 1.106 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* 1.107 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,* 1.108 121. 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.

* 1.109 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* 1.110 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* 1.111 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* 1.112 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* 1.113 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.

* 1.114 Concerning Burials, this they say. All prayers either over, or for the dead, are not onely superstitious and* 1.115 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.* 1.116 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* 1.117 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,* 1.118 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,* 1.119 witout any ceremonies of praying or preaching at thē.

* 1.120 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* 1.121 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* 1.122 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* 1.123 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.

* 1.124 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,* 1.125 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.

* 1.126 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,

* 1.127 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* 1.128 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* 1.129 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* 1.130 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,* 1.131 as the reader may see (if he please) in the places noted.

* 1.132 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* 1.133 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* 1.134 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* 1.135 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* 1.136 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* 1.137 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* 1.138 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* 1.139 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* 1.140 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. * 1.141

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

* 1.142 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.

* 1.143 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* 1.144 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.* 1.145 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* 1.146 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* 1.147 counted a superstitious foolish and unlawfull device,* 1.148 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* 1.149 good fridayes service, is vtterly disliked, so the holy weeke* 1.150 before Easter, the observation of Gang dayes, or rogation weeke, is wholy Popish, invented by Hillarius the great* 1.151 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* 1.152 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. * 1.153He 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* 1.154 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.

SECT. V.

FOr the readers better vnderstanding of the point to be handled in this Section: I will first lay down

the substance of D. Burgesses speach. I have seen (saith he) some of the inconformists confutations, (meaning of the Separatists) which I confesse never satisfied my consciēce, for I am and ever have beene of that opinion, that there can be no just confutation of them, made by such of the Noncon∣formists,* 1.155 as have given them their maine principles (what these principles are he afterward declares. viz that no∣thing may be established in the Church but what God hath commaunded in his word: that all formes of worship not prescribed and all mere Ecclesiasticall rites are will wor∣ship &c. That our ceremonies are idolatrous in the vse of them &c. Which principles if I did beleeve to be true, I pro∣fesse in Gods presence I would proclame separation from Idolatrous worship and worshippers this day ere I slept, and not halt as these men (by their owne positions doe) betwixt Idolatrie and Religion.

D. Ames answereth to this effect. The confounding of mere rites with formes of worship is not ours, but onely by the rej. his fiction. That every Church is to be vtterly condemned, and so to be separated from, that hath any thing in it by participation Idolatrous, is made Scismaticall by a Scismaticall conceit of the Rej. &c. His profession of sepa∣ration (this day before he stept) is nothing but a Rhethoricall flourish which he would twice recall, before he would sepa∣rate, from those that bow to the Altars, or even those which worship an vbiquitarie body in the Lords supper, though these are more palpablie Idolatrous (in his conscience) then the Ceremonies questioned are in ours.

Here is some thing said, although not a word, to the maine point in dispute which either Mr. D. saw not,

or else (and so I rather thinke) he thought it best to let it passe in silence. The wordes which the Rej. takes from the Nonconformists are, that all formes of worship not prescribed of God are will worships. And hence in∣ferres separation, now what saith D. Ames to this? nothing at all, but talkes of the Rej. fictiō, in confounding mere rites, &c. But by his leave, I see no such thing in the Rej. but indeed the cause of the confusion is, wholie of himselfe, for D. B. layes downe formes of worship and Ecclesiasticall rites distinctly, vnto both which he should distinctly have answered, if his mea∣ning had beene to satisfie judicious & conscionable rea∣ders. I will not here vse D. Ames, comparison of 10. a Stile, and 10. a Nokes, but a more sober one▪ If a wo∣man should be brought before the Magistrate for cer∣taine crimes, as namely whoredome, and some light carriage, and for this her husband would be divorced, now imagin that she had a proctor there to plead for her, which would not mention her adulterie at all: But gives som reasons why a man should not put away his wife for everie light cariage, would any wise judge ap∣prove of such pleading? but contrariewise give sen∣tence on the mans behalfe: D. Ames carieth the mat∣ter just so: The Church of England is charged by the Nonconformists as the Rej. truely reports of false worship in it, and also of som idle ceremonies, now marke reader how he pleads for his mother, as touching the worship he saith nothing of it: but of the rites onely: which are evils a hundred fould lesse then the other▪ Againe that every Church is not to be left which hath some

thing in it by participation idolatrous. I know no man holds the contrarie: therefore I cannot tel for what end he speakes it, much lesse why he puts a scismaticall conceit, vpon the Rej. whose words if they be wel con∣sidered, have substance and weight in them, and not conceits, & to speake truely what I thinke, D. Ames his conceit, in framing this answer, was not of the best. For thus they seem to argue, a Church which hath somthing in it by participation idolatrous, is not to be separated from. The Church of England is such Ergo. Now according to this argument no false worshippers should be left, Papists, Iewes, nor Turkes. who sees not the lightnesse of it. Notwithstanding except it be this way applied, for my part I cannot tell what to make of it. If any object, he meant that the ministerie, worship, and Govern∣ment of the Eng. Assemblies is not so bad, as to be separa∣ted from. I answer this is yet to prove, the which thing lay now full vpon him to doe, if he would have taken the right point, and not needlessly to tell us of that, which no man either asked of him, or doubted of.

3▪ Though everie Church is not to be condemned, &c. Yet such may be the corrupt state of some, as separation from them, is both lawfull and necessary, the Nonconformists say as much. So the cause of sepera∣tion* 1.156 be good: the separation from a companie where with we were first vnited cannot be blamed: much lesse condem∣ned of heresie. The thing which the Rej. cheifelie in∣sisted vpon was, that the cause of separation, from the Church of England is good, if the Nonconformists

principles be true, what they are he names. D. Ames, neither saith they be true or false, nor one word to any purpose, vnlesse this be: viz. it is not lawful vtterly to condemne, and so to separate from a Church for everie thing, therefore not for any thing. 4. Tou∣ching the matter here insinuated, against the person of D. Burg. as if he meant not to practice what he pro∣fesseth, I will leave it to himselfe to answer, onely this I say, if he and others are so minded as he writes, cer∣tainly they shall find nothing in D. Ames answere, to informe them otherwise. But that they may safely retaine still the same opinion, and separate from the Church of England▪ when they doe beleeve, the Non∣conformists principles to be true. 5. I wonder what moved the D. to mention onely ceremonies, and to in∣timate, as if the difference between them and the Bb. lay now mainly in this, considering (as he knew wel) that these rites are very toyes, to other things in que∣stion, heare what they say. The controversie betwixt vs, and the Bishop is not for trifles as they would beare the world* 1.157 in hand. as for a cap, a tippet, or surplusse &c. But for great* 1.158 matters concerning a true ministerie, and regiment of the Church according to the word, which things once established the other, would melt away of themselves.

Againe, another thus: the question is not (as it is every day in publike Sermons uncharitablie upbraided) about triffles, and things of no weight, as of variable ceremonies, and matters of circumstances, which yet are to be squared by* 1.159 the sacred Canons of holie Scripture, but about matters of no small importance, even about the great and weightie cause

of Christs Kingdome, by what lawes and offices his heritage is to be governed and protected, that is, of the whole disciplin, of the church of Christ, whether it be to be ordered by the vn∣certain & deceivable weights of humane constitutions, or by the infallible oracles of Gods most holie testimonies. Others thus: our principall greifes, about the which (alas brethren)* 1.160 We have now too long and vnhappilie contended, are that all false ministeries, and false Government, devised by men, may be taken away, and a lawfull ministerie, and a right church-power restored, as for the square cap, and such other toyes, which not without cause we disalow▪ yet they doe not so sore wound vs, as those greater and weightier matters doe,* 1.161 from the which all the rest are derived and drawne. To the like purpose Mr. Cartwright and others. And are not those great and weighty things in question still? Yes surelie, and therefore for what reason D. Ames passeth them over without any words, and speakes of toyes and triffles in comparison. Let the reader judge. Moreover, he had little need to make himself so igno∣rant, what the Rei. meant by a principle? what by separa∣tion, for if he had had any list to the thing, he could easilie have understood the same, for in truth, a child may perceive, if he read the place, that D. Burg. inten∣ded such principles, as I before named from their wri∣tings, to wit, that they say, they want a right ministerie, worship, and Church-government. But the Proverbe is here true, who so blind as he that will not see?

The author of the Preface to his booke, speaketh much like thereabout this point, a little there is added, namelie, that Christ (our Teacher) and his Aposiles did

joyne in the Iewes worship, vnto which were added many superstitions, as vnlawfull as their Ceremonies.

Answ. 1. I may use his owne words, he doth not prove that which he concludeth; For howsoever many superstitious traditions were used by the Iewes, yet whe∣ther they were brought in, and added to their sacred worship, instituted of God, as any parts therof, is doubt∣full, and the contrary more probable. 2. To say, that Christ and his Apostles did joyne in that worship, to which many superstitions were added, is too presumptioeslie spoken; and I wish men, to be more sober, and not so* 1.162 bouldlie to affirme such groundlesse positions, to justifie a corrupt and halting practise. I know D. Ames hath the like saying, that Christ was present when the traditions of men were observed in Gods worship; But he delivers this onely upon his owne word, and therefore we may be∣leeve it accordingly. 3. He saith, these superstitions in the Iewes worship, were as unlawfull as their Cere∣monies. What testimonie brings he for it? (as before) none at all. If such arguments will passe, a man may soone have enough, to fill a cart with. But note here* 1.163 how greatly they contradict one another: they said even now, that their Ceremonies are such idolls as a man cannot lawfullie joyne with that worship, where they are used, yet here they say, that they are not worse then were the superstitions in the Iews worship, vnto which Christ and his Apostles joyned; Now which shall a man beleeve of them? not the later, for he gives no reason for what he speakes, but the others doe. 4. If it should be all granted him (howbeit he proves nothing)

yet it will not follow, that a man may communicate in the ministerie, worship, and Eccles. government of Eng∣land, unlesse he can prove, that that ministerie, worship, & Eccles. government, to which Christ and his Apostles joyned, was false, idolatrous, Antichristian, as the Non∣conconformists doe affirme the other to be.

Some thought that this point would have beene more effectually answered, specially because D. Burg. pressed it home so close upon them, and tooke such a solemne protestation in it, as the like is not to be seene (I thinke) in the booke; But for my part I exspected no better; For I saw the Rei. had them at the advan∣tage, and therefore D. Ames was constrained, either to condemne their owne cheife Principles, or to justifie separation by them, or else to shift off the point, and say nothing, or (as the very truth is) nothing of it to the purpose,

Before I end this chapter; I will answere briefly to some objections, which many are ready to make for their joyning in communion with this worship.

Object. 1. Howsoever we doe beleeve that the same is (as the Nonconformists say) unlawfull and Antichristian, yet we think, we may yeeld our bodily presence to it, so we in∣wardly loath the same, & keepe our hearts to God onely.

Answ. It is certaine the Prophane brood of the cursed familists, doe hold that Religion standeth not in out∣ward things, & therefore outwardly they will submitt vnto any, be the same never so false and vile, preten∣ding that it is not the body which can sin but the soule onely, the name of them, I know is generally

odious, although their principles are loved and practi∣sed too well: But that no good man may fall into this snare: let it be considered. 1. The Lord hath crea∣ted* 1.164 soule and body, and by Christ they are both redee∣med: therefore it is necessarie that we should honour* 1.165 him, with the whole man, for how else should the whole, enjoy glory and immortalitie hereafter. If a wife should prostrate her body to the vse of another man, shall she be excused towards her husband, by saying, that she reserved him most deare in her heart? no surely: If this be no reasonable excuse much lesse the other. 2. It ought to be alwayes our care, so to live as others thereby may have cause to glorifie God: but this cannot be, if our visible conversation be ido∣latrous. 3. This is a practice taken vp merely to a∣voyd the crosse of Christ. And therefore such dooing, bewrayeth selfe love, infidelitie, fearefulnesse &c. Sins which God will punish men extremely for. 4. What∣soever is not of saith is sin: but no man can in faith be present at that worship which he condemneth, and therefore the action must necessarily be evil. 5. The ignorant by this meanes are hardened in sinne: For* 1.166 when they shall see one that hath much knowledge, to be present at idolatrous service, they immediately thinke the better of it, and are the lesse willing to re∣ceive the love of the truth that they may be saved: we would thinke him a cruel, and most in humane* 1.167 creature, which should lay wood or stones in a blind mans way, at which he fals and breakes his neck, yet they doe worse, who by their evill example streng∣then

their neighbours in idolatrie, for by this meanes the soule and body perisheth vtterly. 6. This prac∣tice* 1.168 cannot possiblie please the Lord it beeing wholy against his revealed will▪ and therefore the faithfull in all ages have alwayes don otherwise. 7. The Lord in this life, hath executed sundry fearefull iudg∣ments, vpon divers persons, for allowing in bodie, that false worship, which in heart they condemned: as Hof∣master in Germany, Spiera in Italy, M^r. Hales in En∣gland, all these died despearately: and are left for war∣nings: that no man sinne against his conscience: least he find it to be, a hel vpon earth, when he exspects consolation and peace from it.

Object. 2. But we keepe close to God in other walking.

Ans. 1. There are many doubtlesse in the Land, very strict in the duties of the 2 Table, and in the private & personall exercises of the first also, so farr as they can go with good leave: but what of all this, yet so long as upō knowledge they share their service betwixt Christ and Antichrist, they cannot by any promise of Scripture assure their soules of Gods acceptation thereof in* 1.169 Christ. 2. Sound comfort flowes from sincere obe∣dience: and therefore whosoever stocks himselfe, in* 1.170 any the least parts of the revealed will of God, he is as Iehu, rotten at the best, even when he manifesteth most shew of Religion. 3. Where there is the true Love and zeale of God, nothing can be indured of Antichrists, no not the name of any thing that belon∣geth to him, or is defiled by his polluted members, there I say will be no countenance given to his ido∣latric

much lesse any conformity to the least of his beastlie devises: and therfore those which bow the knee to that Idol book, want the love and zeale of God, spe∣cially if they know it to be the Popes creature, although they cary themselves strict and precise in some other respects.

Object. 3. But we are perswaded herein we doe wel.

Ans. so doe the Papists, Arians, and other Heriticks, yet are their courses cursed, and abominable. 2. Our* 1.171 duety is to prove all things, and onely to hold that fast, which we have found by evident Testimony of Scrip∣ture to be good and lawfull. 3. As a man that is out of his way, and supposeth otherwise, makes his journie so much the worse, so those which practice false wor∣ship, and yet know it not, are in a condition the more daungerous: and therfore it is nessarie, that men exa∣min the ground of their perswation, whether the same be right and sound or no.

Object. 4▪ Howbeit this worship is not as good as it should be, yet we thinke it is not so bad, but it may be lawfully vsed. Answ. 1. We have shewed from the Nonconformists, writings, that the authors of it were the Popes, which were all Antichrists, now whatsoever comes from* 1.172 them (they say) commeth first from the devill, and out of the bottomlesse pitt. 2. They further affirme that there is no idolatrie Cananitish, paganish, Iewish, or what else soe∣ver,* 1.173 worse then Popish: neither shall any suffer greater plagues, then such which offend this way. 3. Who∣soever partakes in the sins of Rome, are surely vnder

the same curse, for we cannot in any fort communi∣cate* 1.174 with them in their errours, vnlesse we will beare them company in their destruction also. 4. It is a daungerous thing to doe any false worship, because thereby mens transgressions are multiplied, and the divel, and not God, is certainly served.

Object. 5. The Law of the Lard is, that all should come to heare this service, and therefore they will be punished which refuse to doe so. Answ. 1. Humane authority is not to be obeyed, if it commaund any thing against God: therfore every man, is to looke to himselfe, that he communicate not with the evils of the time, induring patiently what it shall please the state to in∣flict vpon him. 2. In cases of this nature, grace is best tryed: for as the skill of a mariner is most seene in a tempest, and the courage, of a soldier in a fight: so our faith, sincerity, obedience, &c. Is best discerned by the care which we take to leave such sins, and practice such dueties, as lie most open to afflictions. 3. We* 1.175 have a promise, that all things shall worke together for our good: therefore it we suffer for Christ, our wise father will so dispose of it: as it shall serve to helpe vs forward, in the holy way to life and glorie.

* 1.176 Object. 6. We shallbe charged with sedition, schisme, heresie, obstinacie, &c. if we goe not to it. Answ. 1. They doe no more against you, in this thing, then hath beone don against our ancients and betters in former times: for so were the Prophets used, so was Christ and his Apostles served by the Iewes, for restraining their feet from iniquitie, and serving God purely. 2. It is a

great comfort to the godly, against all the reproaches and censures of the world, that their hearts are open and manifest in the sight of God, and that they are able to approve before him their owne uprightnesse; For such need not feare the calumniation of men, who have the Lord to approve the actions which they doe. 3. We have a gracious Lord and Saviour for our judge, who wil reward us one day for our obedience towards him, let men speake of us what evill pleaseth them.

Object. 7. We shall quite loose the love of our friends, if we refuse to joyne with them in this worship. Answ. 1. That love and freindship will never doe a man good, which is purchased with the losse of Gods favour; He hath love enough whome God loveth, and whosoever is not beloved of God, is in a miserable condition, what reckoning soever the world makes of him. 2. Thou shalt not be forsaken of Christ, if thou be for his* 1.177 sake left of freinds. Though my father and mother (saith David) should forsake me, yet Ichovah would gather me. He meaneth, that God would be a father unto him, & so his condition should be good enough.

Object. 8. But our feare is, if we should separate our selves from this false worship, that we shall not be able to* 1.178 beare the troubles, which will follow therevpon. Answ. 1. If your hearts be perfect with God, feare none of those things, which you shall suffer; For surelie, he will, either keepe you out of troubles, or preserve you safely in thē, & make way thereby for your greater happinesse: So long as a father carefully leads the child in his own

hand, it needs not feare of falling, how weake of foote* 1.179 soever it be: The Lord by the right hand of his power evermore upholdeth his people, and therefore they may be perswaded, that no adversarie strenght, shall ever be able to plucke them away from him.

It remaines now, that I speake a few wordes unto you, which are Professors in England: you see how your stinted-service, devised by the Bb. and translated from the Masse, is affirmed by your 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 vse the same in your families, but because you know it is not the incense made by fyre from the Altar of* 1.180 the Lord. I will purposely forbeare to relate, the in∣numerable, odious, and base termes, which you (upon all occasions) cast forth deservedly against it, onely I doe exhort you, to be true to your owne grounds, and conscionablie to practise that, which yours have publi∣shed to the world. If our servants doe that thinge which we forbidd them, and which they know is most hatefull to us, they are punished severely for it, & justly too. The Eng. Masse, you know, is an abomination to the Lord, and his commaundement preciselie is, that you should not partake therewith: Now if you will not harken to his voyce, what may you feare? Truely that his feirce wrath will fall heavily upon you. If the Separatists onely had found fault with that booke, your communicating therewith were somewhat tol∣lerable, but seeing your selves acknowledge it, to be a devised service. Oh! thinke how altogether in excusable

this your practise is now before God; In truth it can∣not, but provoke him to sore displeasure, considering how grossely those doe mock him, which professe one thing, and doe another.

I would know, what assurance you can have that God is your father, seeing his promise is not to be our father, but vpon this condition that we touch no pol∣luted* 1.181 thing: In words you confesse that Leiturgy, to be an vncleane thinge, can you then touch it, and yet be∣leeve vpon good ground of Scripture, that you are his sonns and daughters in Christ, I spare to speake mine owne thoughts▪ But I wish you, to looke wel vnto it. It may be you thinke your disliking thereof is suffi∣cient, but in truth, God loves no halfe servants. He that should goe, and ly downe in bed with an harlot, and give her the defiance, sinned notwithstanding: even so how disdainfully soever you either speake or write against that idol, yet are you still trespassers, so long as you prostrate your soules vnto it, be therefore sincere, and plaine in Gods matters, so shall you have peace, and comfort in the later end.

Marvaile not that I am thus earnest with you, alas, how can I choose, the love of God constraineth mee, and truely it greeves my very soule, to thinke, of the great number among them, which are inlightened, and in their owne conscience fully convinced of this truth viz. that their service booke, is vnlawfull and An∣tichristian, and yet partake in the filthinesse thereof: surely these doe not consider, that there is no sin, in the eye of the Lord, more hatefull then idolatrie▪ for as

a man will beare with much frowardnesse and vnkind∣nesse in his wife, but not suffer her at any hād to com∣mitt whoredome, so God will beare with many sinnes in men, but he cannot indure idolatrie: spirituall whoredome and adulterie, this seldome or never esca∣peth some sencible and visible punishment.

I will here end this chapter with the words of a learned Conformists. It is not enough to worship God,* 1.182 except we give him such worship as is seemely for his d••itie, which Paul calls glo••ysying God as God, and if any aske, what this meet worship is, here spoken of? it is when God is wor∣shipped according to his will; secondly with worship agreea∣ble to his nature (viz:) spirituall. In this thing therefore Let vs deny our own carnall wisdome, and cleave precisely* 1.183 to the word of God. How vnmeet is it that fleshly wisedome which is an enimie vnto God, should be a framer of his wor∣ship? how vnprofitable is will worship; yea how abomina∣ble to add or alter the least circumstance in the worship of God? And howsoever there may be a shew of Wisdom in vo∣luntarie Religion. Col. 2. 23. Yet beeing rightly weighed, all the devises of men shall be found foolish, vaine, yea more then sottish in the judgement of God.

Notes

• * 1.1

  M. Bates. 203. Hows. ser. in psal. 118. p. 18. Can. 19. Syon pl. 326.
• * 1.2

  M. Bat. 19. Fresh suit l. 1. p. 210.
• * 1.3

  M. Dike six Evang. Hist. p. 306 M. Perk. Idol. las. in last. vol. p. 698. M. Brins. truewatch p. 28.
• * 1.4

  Rom. 12. 1 Cart. Hist▪ Christ l. 1. p. 211. Elton upō Colos. p. 308.
• * 1.5

  Rev. 22. 18
• * 1.6

  Note.
• * 1.7

  Rom. 87.
• * 1.8

  Yet so is it where L. Bb. rule, as it is in Rome & England.
• * 1.9

  M. Dod vpon comman. 2.
• * 1.10

  M. Hern. vpon Psa. 51. p. 4. M. Bates 18. 212. Deu. 16. 21 Chap. 4. 34.
• * 1.11

  Park. of the Crosse l. 1. p. 62. Colos. 2. 10. 243. Exod. 20. 24. 25. Ba. 205, 257. Syons. pl. 279.
• * 1.12

  Cart. Chr. relig. cha. 16. p. 103.
• * 1.13

  M. Dike sixe Evan. Histor. p. 312. D. Tayl. vpon Tit. 3. 10. pag. 7. 15.
• * 1.14

  Exhort. to the kirk of Edenb. pag. 10.
• * 1.15

  First vol. Idol. last times p. 674. 675. Ang. de consen. sa. Evang. l. ••. 18.
• * 1.16

  Ioh. 4. 22.
• * 1.17

  Hos. 2. 16. with Deut. 12. 4.
• * 1.18

  Psa. 103. 1.
• * 1.19

  Esa. 1.
• * 1.20

  Psa. 51. 8.
• * 1.21

  Mr. Dike six Evang. hist. 311. 312, &c. Mr. Hern. in Psa. 51. 157, &c.
• * 1.22

  Luke 12.
• * 1.23

  Sold. Bar. T. C. l. 1. p. 131. Abridg. 89 Adm. 1. p. 9, and 2 Ad. 41. Fall of Bab. 29. Altar. Da∣mas. p. 612 613. Syons pl. 29. Perth As∣semb. 64. Syons pl. 30.
• * 1.24

  p. 40.
• * 1.25

  Quo vadis Sect. 4.
• * 1.26

  Cambden in An. 1560. Fresh suit l. 1. 203.
• * 1.27

  L. Cooke. de Iure Regis Ec∣clesiastico fol. 34. Syon pl. 90. 91.
• * 1.28

  Consider. pag. 45. Sec. 8. 9.
• * 1.29

  Mot. pref. to the Ans.
• * 1.30

  2 Admon. p. 56. Def. Ad. p. 4. 1. Admo. p. 3.
• * 1.31

  Syon pl. 342. 318. 314. M. Gilby p. 29.
• * 1.32

  2 Admon. 57. 1 Adm. 3.
• * 1.33

  2 Adm. 5••
• * 1.34

  1 Ad. p. 14
• * 1.35

  Alt. dam. 178.
• * 1.36

  Against Bridg. 43. Curt. Ch. pow. 42. 45
• * 1.37

  Learned dis. Eccl. Gover. 68. Mart. Sen. p. 2. Practice of princ. addit.
• * 1.38

  2 Admon. 55.
• * 1.39

  Questions concern. churching of women p. 11. 12.
• * 1.40

  Note.
• * 1.41

  Abridg. Linc. Min. p. 22.
• * 1.42

  Hos. 4. 14. 15. Am. 5. 5.
• * 1.43

  Out of which is the En∣glish ser∣vice booke taken, as the Non∣conform. say. See Iob 14. 4. Mat. 7. 18. Iam 3. 11. See Mr. Bale on the place Esa. 52. 11
• * 1.44

  2 Chro. 30 11.
• * 1.45

  Fresh suit l. 2. p. 80.
• * 1.46

  Course of conformi∣ty p. 161.
• * 1.47

  2 King 19. 18.
• * 1.48

  2 King. 18. 4. Exod. 20. 5 Ioh. 2. 16. Psa. 119.
• * 1.49

  Mal. 1. Rom. 12. 1. 2.
• * 1.50

  Esa. 30. 22.
• * 1.51

  Rev. 3. 4.
• * 1.52

  Eze. 43. 7, 8.
• * 1.53

  2 Chro. 11 15. Eze. 20, 5. Deu. 7, 25, 26. See Pareus in Am. 4, 2 Levit. 10, 1. 2. Zep. 1. 4. 5 Rev. 18, 4. Lev. 18 3. & 9. 7. Col. 2. 10. 2 King 21, 4, 7. 2 Cor. 6, 16 17.
• * 1.54

  Rev. 14. 4.
• * 1.55

  Sermon upon Ps. 16. 4.
• * 1.56

  In 1 Cor. 10. 14. Chap. 18. 4 Dial. of serving the time.
• a 1.57

  In 1 cor. 10. 21.
• b 1.58

  In Apo. 18, 4. In Mat. 18 fol. 143.
• c 1.59

  In Cen∣sura cap. 9 fol. 471.
• d 1.60

  In Psal. 16. 4. p. 79, 80.
• e 1.61

  Paraph. in 1 Cor. 10, 14.
• f 1.62

  De unit. cc. nu. 2.
• g 1.63

  In Hos. 11, and Am. 8.
• h 1.64

  De civit. Dei, l. 18. c. 5••.
• i 1.65

  In Levit. 18. 3. 4.
• k 1.66

  In Hos. 4. 15, p. 156. and vers. 17, p. 158. Rhe. Test▪ in 1 Cor. 10. 21.
• * 1.67

  Darrell. Treat. Ch. 17. Trial sub∣script p. 6. Mr. Gilby preface. Refutat. Rast. 720. upon 2 Com. Idolat. last time 690. T. C. l. 1. p. 131.
• * 1.68

  Syons p••. 85.
• a 1.69

  anatomy of cerem. made by M. Sprint before def. of Pet. to the King.
• b 1.70

  Alt. da. 189.
• * 1.71

  a Park. cr. l. 1. 28.
• c 1.72

  Trial. subscrip. p. 7.
• * 1.73

  d Gilby p. 5. 14. 17 40.
• e 1.74

  Anato∣my of Ce. Fr. suit. l. 2. 27••. Anat. Cer.
• * 1.75

  Syon pl. 3. 19.
• * 1.76

  M Bradsh. 12. Arg. 6. 7.
• * 1.77

  Sold. Bar.
• * 1.78

  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 1.79

  Admo. 1 17.
• b 1.80

  Sold. Bar.
• c 1.81

  Necess. disp. 70.
• d 1.82

  Proposit. about Kneel. 3. park. cross, ••. 1. 9. id. 187. 71. 1 Adm. 4. Neces. Dis. 69,
• * 1.83

  Alt. Dam. 216. T. C. l. 1, 73 def. Pet. for ref. 46. Par. cr. 17. 8.
• * 1.84

  Def. Pet. for Re. 46.
• * 1.85

  1 Adm. 18
• a 1.86

  Sy on pl. 102.
• b 1.87

  Alt. Da. 205.
• c 1.88

  Park cross l. 1. 155. 7. 170. l. 2. 56. Fresh suit l. 1. 17. 18.
• * 1.89

  Remove of impu∣tations from the minist, of Devonsh. & Cornw. pag. 106. Defenc. Pet. for Refor. p. 29
• * 1.90

  Alt. Dam. 206, Park. of the Cr. 1, 2, p. 129
• * 1.91

  Mr. Bates 260
• * 1.92

  Disput. upō com∣mun. at confus. comm. 31. Syōs pl. 70 Disp. up. 73. 70
• * 1.93

  Abridg. 70 Perth As∣semb. 35
• * 1.94

  Idem 46.
• * 1.95

  Mr. Bat. 216.
• * 1.96

  Abridg. 71
• * 1.97

  Per. As∣sem. 54.
• * 1.98

  Abridg. 73 1 Adm. 4.
• * 1.99

  Abridg. 77
• * 1.100

  Lib. 4, cap. 24.
• * 1.101

  Park. Cr. l. 1. 20, 21. 1 Cor. 10, 14.
• * 1.102

  Mr. Bat. 258.
• * 1.103

  P. 68.
• * 1.104

  Al. Dam. 197. Sol. Barw. Ques. con. Chur. wo. 54 7. Lear. dis. Ec. Gover. 73. Qu. con. Ch. wom. p. 7. 22.
• * 1.105

  Id. p. 12. Note Id. 7. 23. Id. 14. Ec. Go. 74. Q. con. Chu. 27.
• * 1.106

  idem. 23.
• * 1.107

  2. Tim. 2. Ec. Go. 74
• * 1.108

  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.
• * 1.109

  2 Ad. 17. 1 Ad. 13. Ec. Go. 73 Distinct 5 de conse. cap. de his vero. Sold. Bar.
• * 1.110

  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,
• * 1.111

  Syon pl. 29 defenc. admon. T. C. l. 1. 199 & 2. rep. 236. Def. Pet. for Refor. 63, 64, 1 Adm, 13
• * 1.112

  In Chro. Graftoni. sold. Bar. Def. Per. 216.
• * 1.113

  Alt. Dam. 195, 196.
• * 1.114

  First B. dis. p. 65.
• * 1.115

  T. C. rest sec. rep. 237, Def. Ad. Syon pl. 29,
• * 1.116

  1 Adm. p. 1••, Sold. Bar. r Adm. 13 T. C. l. 1, p. 200. Id.
• * 1.117

  A. Dam. 199. 200, 201, Ec. Go. 75 M. Bates 183.
• * 1.118

  First 600. of dis. 65.
• * 1.119

  Ec. Go. p. 75.
• * 1.120

  2 Ad. 57.
• * 1.121

  Syon pl. 29.
• * 1.122

  M. Gilbie pref. p. 2.
• * 1.123

  Alt. Dam. 211. 212 213. 1 Ad. 4. 11
• * 1.124

  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
• * 1.125

  Curt. Ch. pow. p. 4. 5.
• * 1.126

  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.
• * 1.127

  Def. Pet. for Ref. 37. 38,
• * 1.128

  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.
• * 1.129

  First rep. 80. Sy. pl. 108.
• * 1.130

  Alt. Da. 182. T. C. I. 1. 151. 1 Adm. 11 M. Iac. Art. 22. Scarpius Cru. The. de Ec. Tri. p. 40. 41.
• * 1.131

  Per. Ass. p. 63. to 87,
• * 1.132

  Sol. Barw.
• * 1.133

  Ag. Banc. 38. curt. ch. pow 41. 2 Adm. 56 57. Alt. Dam. 185. Abrid. 94. 2 Adm. 57
• * 1.134

  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.
• * 1.135

  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.
• * 1.136

  Sold. Bar. Tabl
• * 1.137

  Cartwr. cat. p. 98. Act. 13. 15 and 15, 22 2 Tim. 3, 16, 17. Abrid. 8. 9 Def. Pet. for Refor. 92, 93.
• * 1.138

  Second part of the defence of minist. reas refus. subscrip. Mr. Brought. treat. of Apo. p. 23 to 35.
• * 1.139

  A bridg. p. 7.
• * 1.140

  They meane in the opiniō of the Bb.
• * 1.141

  Alt. Dam. 193. 2 Adm 47 T. C. I. 1. 196, 197. Neces. dis. 52. 53. Eccl. Gov. 49.
• * 1.142

  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.
• * 1.143

  Def. ag. Brid. 1••6, 117. Abridg. 97, 98.
• * 1.144

  1 Adm. 14 2 Adm. 55
• * 1.145

  Eng. Puri∣tan. p. 20.
• * 1.146

  Alt. Dam. 191.
• * 1.147

  176, 177.
• * 1.148

  Fall of Bab. 65.
• * 1.149

  Sold. Bar.
• * 1.150

  Abridg. 91
• * 1.151

  Sol. Barw. Fresh suit l. 2. 404. Def. Pet. for Refor. 74 75.
• * 1.152

  Alt. Dam. 156. Fall of Ba∣bel 48. Sold. Bar. Tab. 1 Adm. 15
• * 1.153

  Sold. Bar. Tabl.
• * 1.154

  Pag. 198.
• * 1.155

  232.
• * 1.156

  Cart. con. Rh. T. Iud. 19.
• * 1.157

  1 Adm. 18
• * 1.158

  Note.
• * 1.159

  Pref. Coū∣terp.
• * 1.160

  Table div. read in Camb. Note.
• * 1.161

  T. C. l. 1. p. 71.
• * 1.162

  Fresh suit. l. 2. 321.
• * 1.163

  Pag. 96.
• * 1.164

  1 Cor. 6. 19. 20.
• * 1.165

  Rivetus in Hos. 4. ve. 15. and 17. p. 156. 158. An admo∣nition of Coelius secundus Curio to all faithf. Christi. Mat. 5. 16. Scarpius symphon. proph. 238 Gal. 6. 12. Rev. 21, 8. Rom. 14. 23.
• * 1.166

  Luke 17, 1, 2. Calv. in Psal. 16. 4. pa. 60.
• * 1.167

  Bucer in Psal. 16, 4. p. 102.
• * 1.168

  Mat. 6, 26. 2 Cor. 6. 17, &c. Ps. 16, 4. Dan. 3▪ 17 1 King. 19 18.
• * 1.169

  Marke it well.
• * 1.170

  See Park. of the crosse, l. 1▪ p. 156, 1••7, &c. Pet. Mart. loc. com. p. 1125.
• * 1.171

  1 Thess. 5. 21.
• * 1.172

  T. C. lib. 1 pag. 204.
• * 1.173

  Park. of the Cross 1. 1. 37. 38.
• * 1.174

  Cart. Ca∣tachism. of Chri∣stian Rel. pag. 315. 316. Am. 4. 4. 5 See Bren∣tius on the place. Piscat. in 1 Cor. 10. 21. Pareus ••d. Act. 4 39. Protestat. of the King. sup. pag. 18.
• * 1.175

  Rom. 8. 28
• * 1.176

  Eze. 4. 15. Amo. 7. 10 Dan. 3. Luc. 23. 25 Ioh. 19. 12 Act. 7. 6. & 24. 5.
• * 1.177

  Ps. 27, 10. Esa. 49, 15 Mat. 19, 29.
• * 1.178

  Rev. 2. 10.
• * 1.179

  1 Cor. 10. 13. Ioh. 10. 28
• * 1.180

  I have beene an eare wit∣nesse here∣of many times.
• * 1.181

  2 Cor. 6. 17, 18.
• * 1.182

  D. Sclater upon Rō. chap. 1. ver. 22. p. 110. 113
• * 1.183

  Rom. 8, 5. Mat. 15. 8. Levit. 10. 1, 2.