of men before she can know whether her Ceremonies be observed yea or no. I leave it then to a Convocation-consultation if it be not necessary that in the Bishops Articles the Church-Wardens should be asked upon that oath which they usually take and breake With what opinion and intention their Minister doeth weare the Surplice and use the Crosse For otherwise it cannot be knowne whether he useth the Ceremonies of the Church of England or others of his owne making 3. When men have no opinion or intention of such Ceremonies but onely that they are necessary to stand betwixt them and deprivation or excommunication or other vexation which is the case of our best Conformers then though they use Crosse Surplice c. they doe not conforme to the Ceremonies of our Church but in hypocrisie and so with great sinne Three wordy exceptions he useth to call such things quarrels the Rejoynder heer maketh one that the Replier put in not altogether the same opinion for not the same an other that he mentioned onely opinion wheras the Defender joyned to it intention the third that Crosses and Surplices are wrought upon as they are material But the two later of these are now voided by my repeâ—ition of the reason and the former is the Rejoynder his owne interpretation pag. 575.576 namely if our opinion be not altogether the same then it is not simplie the same 14. Instance was made by the Replier in the Altar erected by Vriah 2. King 16. which was idolatrous like that of Damascus though for another intention The Rejoynder answereth 1. that this Altar was not formaly the same with that of Damascus But the formalitie of that Altar conteyning all the idolatrousnesse that was in it or belonged unto it and that Idolatrie being in part common to Vrias Altar with that of Damaskus it must needs be in that part the same though not altogether Idolatrie against the second Commandement hath some formal communitie with that which is against the first He addeth 2. that if Achaz had intention of offering to false Gods then his intention was the same with theirs at Damascus But yet there would be found a difference of intention in Achaz in that he intended worship both to the true God and to those false wheras they at Damascus were onely for the false And Vrias intention might be as it seemeth to have been onely to satisfie the Kings minde that he might keep his favour upon which intentions Courting Praelats use to goe very farre 15. In the last place it was observed by the Replier that this answer of the Defender is the very same with that which Papists give unto our Divines when they are accused for using of Heathenish and Iewish Ceremonies Licet in externo symbolo sit aliqua similitudo absolutâ—â—amen maximum est discrimen nam a fine intentione sumunt externae actiones speciem suam Although in the outward signe there be some likenesse yet absolutely there is great difference for outward actions take their kind from the end and intention of them Bellarm. de effectu Sacr. l. 2. cap. 32. The Rejoynder being angrie useth divers sharp wordes and after answereth that this plea is unsufficieâ—â— for the Papists because they retayne Iewish Ceremonies to the like Iewish ends and Pagan Ceremonies to like superstitious ends but our intentions are no way like the Papists Bellarmin sayth as much for their Ceremonies in the place noted The rites of the Gentiles were done for the worship of Devils but ours are for the worship of the true God therefore there is as much difference betweene ours and theirs as between Sacred and Sacrilege as bâ—tweâ—ne piety and impiety as betweene God and Satan Iewish rites signified Christ to come ours are partly in memorie of things past and partly to signifâ—â— the glorie to come Ritus Gentilium siebant ad cuitum Daemoniorum nostri sunt ad colendum verum Deum ideo tantum interest inter illos nostros quantuÌ„ inter sacrum sacrilegum quantum inter pietatem impietatem quantum inter Deum diabolum Ritus Iudaiei Christum venturum praenunciabant vestri partim sunt in memoriam râ—rum praeteritorum partim ad sigâ—ificâ— dam gloriam suturam And yet our Divines cease not to accuse them of Iewish and Pagan Ceremonies In their judgement therfore such differences cannot excuse ouâ— Ceremonies from being Popish SECT 22. Concerning the Crosse Popish and English IN this Section ther is nothing material save onely that the Rejoynder undertaketh to prove that the Church of England hath utterly and cleane taken away the Ceremonie of the Crosse which was amonge the Papists abused or that wheresoever and howsoever the signe of the Crosse was a Ceremonie abused in Poperie it is taken away in the Church of England But because in common understanding this is to prove day night and night day he requireth two positions to be granted him which before have been confuted 1. that nothing is a Ceremonie properly so called but in respect of and in the use of it as a Ceremonie 2. That the signe of the Crosse though it be but one kinde of thinge yet is made so many several Ceremonies as ther be several uses therof And these things being taken for granted he gathereth a Catalogue of many Popish abuses which thorough Gods mercy we are freed from Yet in his very first instance he betrayeth his cause For he maketh it a Popish Ceremonie to signe the breast with the forhead and so the forehead in signification that the mysterie of the Crosse is to be beleeved in the heart and confessed with the mouth This Ceremonie sayth he we have not Yes surely we have the very same formal opinion and intention so farre as signification commeth to For not to be ashamed of confessing faith in Christ crucified c. is nothing else but to believe with the heart and confesse with the mouth hand and feet the mysterie of the Crosse. But it is not worth the while for to consider the severals of this Catalogue This onely I would know if we have not taken the Ceremonie of the Crosse from Papists from whom we took it The beginning of it was so farre as appeareth by bookes from the Valentinian haeretickes The first honorable mention of using it among Christians is in Tertullian when by the Rejoynder his sentence he was infected with haeresie his use our Defender and Rejoynder I dare say will not allow at bordes and beds putting on apparel and shoes c. Tell us I pray you from what Author or Age this Ceremonie of the Crosse was taken which now is urged upon us I have more then a doubt that such exception may be taken against that propagation and such proofes for the taking away utterly of the Crosse as you have brought for the abolishing of the Papists Crosse. If it be a new Ceremonie invented in England just at the time of Reformation the
have both in opinion affection of the true Church of Christ The extent of the Churches authoritye I knovv she is the spouse of Christ yet but the spouse It is enough that she is next to her head the Lord Iesus she must not usurp to be head her povver is subordinat not supreme ministerium not imperium 28. Math. last she must deliver the lavves vvhich she hath receaved from her King not dare to make lavves And therfore vve must bevvare lest vvhyle for our ovvne es vve vvould honor the Church too much vve dishonor Christ vvrong greive both The praetensetaken from the authority dashed 1. because its a poysoned dâ—ug of popery To crush therfore the former Cavil objection I ansvver several things It is the Romish tenet to a hayre one of the most fulsom poynts loathsom dregs of the fylth of Popery The Iesuits themselves having no other bottom â—hey beare up or to biuld up their blynd obedience An opinion constantly unanimously opposed by all our Divines Chamier de votis 1. Bec it overthrovves the Soveranguty ofChrist his prophetical Kingly office lib. 11. cap. 11. abhorred by al Christian self denying and syncere-belleiving hearts For vvhat is it else but to jusle Christ out of his prophetical Kingly office to resolve our fayth obedience lastly into the determinations commands of men 2. VVhy are the Berreans commended for examining Pauls Doctrin Acts. 17. 1. Thess. 5.21 vvhy are all men enjoyned to trye all things to hold that vvhich is good If vve be bound to take our Religion upon trust from the authority of the Churche 3. If Paul an Apostle Doctor of the gentiles 3. The Apost would not chalenge this power disclaymes all such souveraignty as tyrannicall usurpation vvhat man or Church dare chalenge it But disclayme it he doeth 2. Cor. 1. last Not that vve have dominion over your fayth but are helpers of your joy for by fayth you stand 4. Had men or Curches povver to coyne Ecclesiastical Canons to forge nevv articles of fayth to make these senses of the Scripture Authentick vvhich suited their mynds and to charge these upon the consciences of men as necessary to be beleeved Beleivers should not stand by their fayth but they and their fayth should stand or fall according to the feeble determination of men 5. If the fayth of particular men depend upon the Church That the authority of the Church is not the rule the faâ—â—e rule which guides the Church doth guide each member upon vvhat doth the fayth of the Church depend Eyther they be the rule vvhich is too loathsome to affirme or else they are guided by the rule of the vvord in their determinations vvhich begets both saving light in their mynds sound faith in their hearts Eph. b. 20.10 Rom. 17. And if the vvord be ablé to give them light fayth vvhy not others as vvel as them 6. The authority of the Church unto vvhich vve must captivate our judgements Vniversale neâ— existit nec agit nâ—siâ—in individuis musteyther be the authority of the Vniversal Church vvhiche acteth nothing but in the particulars these have varied in opinion practise touching Ceremonies therfor cannot setle us in a certaine determination Or it must be the authority of a particular Churche but particular Churches have not only erred but departed from the faythe Vvho Lorded it oter the lavv did not the Church 14. Math. 10 vvho condemned crucifyd the Lord did not the Church vvho persecuted the Apostles forbad them to preach publish the Gospel did not the Church And this vvhich is sayd of Churches is true of Counâ—els of all kynds as experience of all ages hath made it good Others of this rank plead the love of their people 3. Plea of the Temporizer is the love of his pâ—ople preaching when indeed it is the love of him self living the necessity of preaching hope of doing good hovv precious mens paynes are vvhat need of laborers in the vynyard And therfore conclude if all men should sit do vvur in silence as some doe the ruyne of the Church must needs follovv They confesse its true indeed these popish reliques vvhich are the bane of the Churches peace being unprofitable needlesse nay scandalous offensive should be removed But vvhen they vveigh that heavy charge VVoe if I preach not the Gospel they are then vvilling to beare all rather then to deprive the Church of the benefit the soules of Gods people of the profit comfort of their ministerye Favour thy self is the serious arge whatever is alledged ito colour it with vvhereas alas al this pretence of mercy is a miserable mistake commonly that vvorldly vvatch vvord of favour thy self lyes closely covered under these curious florishes of care compassion for the common good For the quaestion is not vvhether preaching be precious or the paynes of faythful Ministers profitable But the doubt here is vvhether vve may come to doe lavvful things by unlavvful meanes To synne that vve may doe service As though the Lord had need of my lye or else that he could not bring his servants to his ovve haven vvithout the divels boate or that Christ could not upholde his ovvne kingdome vvithout the paynes preaching of some men novv I conceyve it is undeniably evident that the suffering in the tyme of Queene Maryes dayes did more setle enlarge the bounds of the Gospel then all the preaching did in King Edvvard the sixt his reigne A 4. plea of the temporizer Others speake out deale dovvne right professe it is agaynst the hayre their hearts to doe this drudgery but they are not able to undergoe the extreame pressure vvhich follovves the refusal of them Nay it s certayne some have openly protested that if it vvere but half an hovvres hanging I. speake but what I. know they vvould rather suffer it then subscribe But for them theirs to ly in the ditch to be cast into a blynd corner like broken vessels yea they their familyes to dye many hundred deaths by extreame misery before they could come unto their graves This they vvere not able to undergoe A condition I acknovvledge vvhich needs deserves a great deale of pity commiseration since it is true that some kinds of oppression make a man mad But oh that the God of mercy vvould put it into the mynds hearts of those vvhom it doth concerne that they vvould never suffer such refuse reliques longe to hazard not only the comforts but even the conâ—ciences happines of many distessed soules Ther is a thrid last sort of men more ingenuous then the former vvhoe vvhen they see The close hypocrite his excuses that such colours of excuses formerly propounded are not layd in oyle therfore vvillnot continue nor can give
them any encoragement in ther course such feeble pleas being like figg leaves vvhich cannot cover the nakednes of their cause being neither true in themselves nor honorable to their proceedings They come to the mayne hold and professe the things are lavvfull commendable therfore they doe no more but vvhat they may nay vvhat they ought And vvhereas they have beene of another mynd they diversely discover the causes of their change as they are diversely affected or have a greater stroke of conscience conviction of judgement 1. Not willing to search One man acknovvledgeth he hath beene long staggering about the things in quaestion But novv he hath gott greater light sees more understands better And yet no man could ever see his candell lighted his arguments alleged nor yet vvere his oversvvaying reasons ever offered to skanning Nay if he be put hard to it vvil appeare he hath none yea he is not acquaynted vvith the things he doth if he come to give an account of vvhat he hath done Only you must beleive he hath private arguments vvhich doe overpovver his judgement Othervvise he must graunt he doth practise vvithout ground reason The summe in short is he hath gotten a perspective about him and perceyves that ease liberty is good therfore Issachar like is resolved to sit under his burden he sees the vvay by svvallovving oâ— ceremonyes hovv to sleepe in a vvholle skinne that â—ourse he takes His falshood in his search If some searching truth delivered in publike presse him or some syncere hearted freind persvvade him to a further inquiry he seeks after the truth as a covvard doth for his enemy being a frayd to fynd it Loath he is to be in the society of such vvhoÌ„ he conceaves to be eyther Iudicious in their dispute or Zealous in their course agaynst this trash Secretly desirous that other should not occasion conference or that suche should not enter into serious communicatioÌ„ of these things if they doe he is vveary of it Consult wiht these only who are of his judgement blames the Author of the discourse as that more savory or seasonable talk vvere shut out VVhen he goes for counsel and direction it is to some such Authors vvho vvritè for the things he vvould practise or consulâ— onely vvith those men that professe to mayntayne them so they make up the match at mydnight But if yet their ovvne consciences the arguments or persuasions of others Or adviseth with thosâ— who are weake if contrary they be in judgment provoke to a more serious examination of both sides Hovv vvearishly unvvillingly goe they to the vorke Commonly they make choice of the vveakest vvhose opinion they knovv to be crosse to their course or if they advise vvith other of more able understanding it is upon a start or suddayne that â—her can be no sad dispute if yet such arguments fall vvhich they are not able to gaynsay They goe their vvay can tel hovv to forget or neglect them professe â—hey vvere vvith such but could not be convinced â—or see any sufficient reason to setâ—e their judgements But vvhen they consult vvith such vvhose opiâ—ions they knovv vvil please their palates persvvade â—hem to that vvhich they are resolved before hand to â—ractise Though happily they propound no reason but â—nly administer some grave counsel or savory advise to â—xpresse their ovvne resolution or allege that place Rom. â—3 1 Let every soule be suject to the higher povvers Oh they goe avvay vvith abundant content admire thank him for his advise professe they never heard so much that novv he is fully setled hath his doubts ansvvered to his desire gives it out that such a man is able to give satisfaction to any vvhen in the meane vvhyle he never asked any argument but tooke his bare opinion because it pleased him yet vvill reject the reason somtymes of another because it crosseth him May be it so falls out that some nevv book of great note expectation is publyshed vvhich might cleare the cause to these mens contents After they have vievved it vviped their eyes all things then are so cleare that ther is not a cloud in the sky nay not a mote in the sunne Ther vvas never sayd so much before Oh this book of D. Burgesse hath made all things evident to them even to admiration conclude it vvill doe as much to any that reads it so that if men be not obstinate they cannot but be convinced But alas these men have they taken the arguments into serious consideration have they labored to search examyne the strenght of them have they propounded them to such vvho are held most able judicious of the other opinion vvho doe not fynd themselves yet persvvaded Alas here is deepe silence vvhere is that ancient rule Audi alteram partem vvhere is that charge of the Apost trye all things Is it not likely the man should be persvvaded by his author 1. Thest. 15 23. vvho resolves before-hand never to quaestion any thing in him He must needs be of his authors fayth vvho purposeth to beleive all he sayes or not to doubt of vvhat he sayes And vvhyle I vvas penning this preface ther vvas one curious prank of cleanly conveyance of a declining heart brought to hand it vvas this pressures grovving heavy upon such that vvould not conforme them selves The Court censures of the Commissary proceeding to excommunication of such as refused adding aggravations therunto to vvit This was done at Lecester forbidding to buy or sell vvith such that vvere so excommunicate upon payne of excommunication one amongest the rest vvas not able to undergoe the burden to professe he could not suffer vvas too shamefull therfore he professeth his jugdement vvas changed by D. Burgesse his book therfore he need not nay he should not suffer Some of his parteners or consorts desiring satisfaction vvith him entreat that he vvould poynt at the place expresse the argument or arguments in this booke that prevayled vvith him To vvhich he ansvvers no perticular or perticulars in the book persvvades but the vvholl The English of vvhich speech practise is this I am resolved to conforme I vvill be persvvaded by Doctor Burgesse his book to it but neither I nor you shall knovv vvhat persvvades me that so my grounds not being knovve they cannot be answered nor I unsetled any more oh the desperate folly of a declining heart to betray deliver up it self unto the delusions of Satan Ther is lastly another sort of profound disputers in the vvorld The shifts of â—ubtyll disputers vvho apprehending their reache to be beyond the reasons vvritings of other men have out of the depth of their judgements devised a vvay judiciously to deceyve their ovvne soules out of their pick-lock subtility count it easy to make vvay for themselbes mayntayne their vvay in
the old rites of the law or to devise new in their place to signify the trueth of the gospel now come to light as for example to use banners and Crosses to signe Christs victorie on the Crosse of which kind of iâ—ly devised repraesentions is the whole furniture of Masse accontrements which they say doeth set forth the whole passion of Christ and many such like things Of which sacred ceremonies Christ preacheth out of Isajah In vaine they worship me teaching for doctrines the preceps of men Whiche last wordes are in every syllable of them founde Marc. 7.7 Is not this so muche as a glance at Marc. 7 Suerly heer the Rej. had more affection to his cause then attentation to the place in quaestion 6. Of Calvin see the former chapiter Yet heer also let these words of his be remembred Omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnars miniâ— me obscurunâ— est Eos errare Christus pronunciat qui loco doctrina obtrudu ut hominum mandata fixum illud maneat fictitios omnes cultus coram Deo vanos esse In these words it is evident that all will worships are condemned Christ pronounceth them erroneous which for Doctrine obtrude mens pâ—aeceps Let this stand firme all devised worships are most vaine before God Vnder whiche censure and sentence that he includeth suche significant Ceremonies as ours are it appeareth as out of his condemning them in the Lutherans against Westphalus so out of his owne practise in Geneva and France where all suche are abolished for he professeth de necess ref Eccl. We have touched nothing no not with the least finger to remove it except that which Christ accounts nothing Nil vel minimo digito attigimus nisi quod pro nihilo Christus ducit cum frustra coli Deum humanis traeditionibus pronunciâ—t seing he pronounceth God is vainely worshipt by humane traditions 7. Virel in Catechism in praecep 2. extendeth the second Commandement unto the forbidding of every humane religious likenesse The Rej. also confesseth that the same Virel there condeÌ„neth all superstition to which he if he had added his definition of superstition viz that it is a worshiping of God by rites and Ceremonies devised of man all would have been plaine Neyther is it materiall that Virel pointeth not to Marc. 7. as the Rej noteth seing he groundeth his doctrine upon Matth. 15.9 where the same words are found which in Marc. 7.7 are repeated The Rej. therfore had no shew of reason to say that Virel was abused in that he was cited as interpreting Marke because by his owne confession he doeth interpret the same wordes which are found in Marke 8. Zepperus his testimonie which was not his alone but the common sentence of diverse Protestant Synodes as appeareth out of his praeface is so full that the Rejoynder in him forbare his common accusation that he was abused His words are these de Pol. Eccl. lib. 1. cap. 10. reg 3. Cum Dâ—us per humanas traditiones frustra colatur Mat 15.9 perque illas in hominum cordibus efficax esse non velit oneras illas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse opinionem tantum sapientiae habentes per quas nullam animorum devo tionem fidem invocationem poenitentiam veram in cordibus excitare velit reg 4. Ceremonia ab hominibus administrationi Sacramentorum assutae tetidem sunt varierum errorum idololatriae superstitionum seminaria fomenta Tales Ceremoniae sunt abolendae Mat 15 6. Mar. 7.9 Hinc manifestum evadit abroganda esse circa Baptismum oleum sal aquaem lustralem cereos characterem Crucis etc. Sith God is worshipped in vaine by humane traditious Mat. 15.9 Nor will be of an efficacie by such things in the hearts of men and being meere will-worships Carrying but an opinion of wisdome through which God will never stir up devotion prayer faith and repentancâ— in us c. And againe The ceremonies Cobled or botcht by men to the administration of the Sacraments are so many seminaries and nurseries of errour idolatrie and superstition such ceremonies are to be abolished Mat. 15. Marc. 7. Whence it is manifest that about Baptisme oyle salt holy water tapers the signe of the crosse c. are to be abrogated If these words be not to the purpose in the Rejoynder his owne conscience then I despaire of satisfying him about any testimonie that maketh against that tenet which he is resolved to mainteyne as they say by hooke or crooke 9. D. Fulke sayth the Rejoynder did not thinke humane Ceremonies to be condemned for being significant when no religion or service of God is placed in them Which is as muche as if he had sayd D. F. did not think humane Ceremonies to be condemned for being significant when they are not significant For as hath been shewed in the former part all religious Ceremonies instituted by their signification to raise up the heart unto the honoring of God have some religion and service of God placed in them And that D. Fulke did mean by placing of religion or Gods service in them the using of them unto religious use it appeareth by a like place in Act. 17. sect 5. Though it be not simplie unlawfull to expresse in painting the visible shapes shewed in Visions to the Prophets yet to make those shapes for any use of religion is abominable idolatrie 10. For D. Raynolds the Rejoynder answereth 1. that he giveth no hint touching the interpretation of this place 2. that he onely inveigheth against the multitude and burthen of Symbolicall rites shewing their use in Poperie to be Iewish 3. that D.R. judged our â—ignificant Ceremonies lawfull to be used in case of silencing and deprivation Now for the first I answer that as ther are hints of interpretation for many places of the olde Testament in the new which yet are not cited there so may it be that D. R. gave a hint without quoting About the third point I 1. observe that by the Rejoynder his owne relation D. Rain was not of his and D. Mortons judgemen For he judged our Ceremonies onely tollerable in case of extremitie but they allow the very institution of them as good and profitable for order decencie and aedification 2. D.R. never manifested to the world in publick any reasons for that judgement but rather for the contrarie as by and by we shall hear 3. Ther is a kinde of suspensive judgement suche as Cyrill Peter Lombard as Estius in 2. d. 21. alledgeth and interpreteth them say Eve had about the Serpents speaking to which the iniquitie of times doe draw many godly and learned men not onely about Ceremonies violently urged by with greivous poenalties but also about greater matters as experience in all ages hath shewed But that is nothing to others as being destitute or forsaken of certaine groundes or supportes Concerning the second and mayne poynt the best way is to set downe D.R. his owne wordes which are these
regard the whitenesse of his Ministers Surplice therby to thinke of his sanctitie any more then he is bounde to regard the fowlnesse and soile of it when for a longe time it is unwashed and he also useth it in stead of a handkerchif about his nose therby to thinke of the imperfection spots and blots which are founde in Ministers disposition and conversation Concerning Letters Characters and Giblets mentioned here againe by the Rejoynder answer was made before in the first section of this Chapter 8. To like purpose the Repl. used this reason If humane inventions be suche morall admonishers in spirituall duties then our consciences are bound to subject themselves to their admonitions and so to those mortall men who made them admonishers The Rejoynder his answer is like his former humane significant Ceremonies have no vertue of teaching the understanding or exciting the devotions of mē but only externall objects tending by their signification to those uses to the use of which the consciences of men are not bounde simplie but onely collaterally and for another thinge In which answer 1. ther is a strange mysterie confessed that humane Ceremonies are appointed to doe that whiche they have neyther antecedently nor consequently any vertue to doe 2. Externall objects are made opposite unto admonishers with vertue to admonish as if no externall objects as Baptisme administred to a childe before mine eyes had any vertue of admonishing 3. As strange a distinction is made betwixt simply and collaterally and betwixt simplie and for another thinge which are suche sustian stuffe that ther is no fear they should satisfie any but suche as take termes without reason◠or right reason 9. Another reason of the Repliers was that every teaching signe of publicke use in the Churche ought often to be interpreted in preaching and also defended if they be called in question in the same preachinges which kinde of preaching upon Crosse and Surplice were very absurd especially in those Parishes that scarce have Quarter-Sermons The Rejoynder answereth 1. that the Crosse having interpretation with it need not be interpreted and that the Surplice signifieth he doeth not well know what but suche a thinge as may be soon taught Now that which he sayth of Crosse he may as well say of the Sacraments that because in their administration they have the interpretation goeing along with them therfore no Minister need muche preache of them But indeed ther is speciall need that the very interpretation which goeth alonge with the use of the Crosse should be well interpreted because few or none eyther of the people or of the Crossers themselves doe understand how it hath that signification which the Convocation hath layd upon it any more then any other toy which may easily be devized by the same Convocation as if they should put a straw into the childes hand in stead of a spear to signifie that he should manfully fight against all enimies of Christianitie And of the Surplices signification seing the Rejoynder himself is not yet certainly informed what it is ther must needs be great use of muche preaching about it first to declare certainly if it may be founde what it signifieth secondly to shew the ground of that signification or authoritie from whence it commeth lawfull and thirdly to urge it upon the consciences of those that are to make use of that signification His second answer is a bundle of phrases and so let it passe Onely let it be noted 1. that he calleth it furie to charge our Ceremonies of superstition and yet in sobrietie mainteyned before that those which count them unlawfull are superstitious brethren 2. that he determineth absolutely upon his refuted groundes that we have stopped our own mouths from preaching the Gospell by calumniations Wheras all England knoweth that those which never preached or writ against the Ceremonies have their mouthes stopped by his Prelates though they onely professe they cannot use them by reason of scandall of which number Doctor Burges himself hath been one 3. He would perswade the world that some of us place all religion in opposing Ceremonies by speaking and writing which is greater calumnie then any he charged us with or then he can prove of any one 4. He affirmeth us to be of all men he ever knew the most impatient of opposition and so most partiall and Pharisaically proude as if his Prelates were very patient toward those that oppose their Ceremonies no way so partiall nor drew any thinge from the Pharisies or as if himself in this Rejoynder had not shewed more of these vertues then any other 5. He sheweth where the store lieth in rooting of them out of the hearts of their people by clamours and calumnies We cannot then defend our practise but with clamours and calumnies nor answer for our hearts without rooting them out of peoples hearts 10. For the further manifestinge of the uselesse signification of our significant Ceremonies the Repl. appealed to the consciences of the best conforminge Christiansin England whether ever they founde themselves truly stirred up to holynesse by the Surplice or to constancie in fayth by the Crosse The Rejoynder answereth that no man is stirred up by them as by causes but onely as by the sight of the creatures or other memorialls of which use if men deprive themselves it is their prejudice or negligence Now of causes ther was no mention in the quaere And the question being made of the best conforming Christians amonge whome the Rejoynder himself is one prejudice and negligencie of some make up no answer The trueth is that he himself could not say out of his conscience that ever he felt suche motions within him by occasion of a Surplice or Crosse and therfore baulked the question Yet this is here to be observed that by the Rejoynder his confession our sacred Ceremonies are no more admonishers unto spirituall duties then any creature of God i. e. then any butterflie is And are not then our Ceremonies very sacred or religious Or is our representative Churches institution of any more force or worth then any childes that catcheth butter-flies 11. It was added also which by experience it is founde that in some one Congregation where these Ceremonies have not been used more holinesse and constancie of faith hath appeared then in many Cathedral Churches where they were never omitted The Rejoynder his answer is that where other helpes stand equall ther is no difference save onely in a Pharisticall opinion of those who counte their very opposition of Ceremonies an high poynt of devotion and stiffenesse therin constancie in the fayth Behold the man that even now complayned of clamours and calumnies The reasonable part of this answer is that in Cathedrall Churches other helpes as diligent preaching catechizing admonishing directing in Christian duties are not aequall or answerable to that which is founde in divers Congregations where the Ceremonies have not been used otherwise ther were no difference Now heerin 1. he confuteth himself