A plea for the Non-Conformists giving the true state of the dissenters case, and how far the Conformists separation from the Church of Rome, for their Popish superstitions and traditions introduced into the service of God, justifies the Non-Conformists separation from them for the same : in a letter to Dr. Benjamin Calamy, upon his sermon, called, Scrupulous conscience, inviting hereto : to which is added, A parallel scheme of the pagan, papal and Christian rites and ceremonies : with a narrative of the sufferings underwent for writing, printing and publishing hereof / by Thomas De Laune.

AND as a further Confirmation of our Symbolizing with Popery in our Rites and Service, take a few In∣stances.

First, That the Papists not only so long approv'd our Li∣turgy, and kept their Communion in our Church in that Wor∣ship, as before Remark't from Dr. More; but also, that the Popes themselves have offered to Confirm the same, as Doctor Morton's Appeal discovers; and that Pope Pius the 4th, and Gregory 13. offered to Queen Elizabeth to Confirm the Eng∣lish Liturgy, as Camden in the Life of Queen Elizabeth te∣stifies. Dr. Boys produceth the Pope's Letter, and Bristow's Approbation in his 39th Motive.

And that the Jesuit, Dr. Carryer, saith, That the Common Prayer and Catechism contain nothing contrary to the Romish Ser∣vice. Mountague asserts, that our Service is the same in most things with the Church of Rome, and that the Differences are not so great, that we should make any separation.

Two famous Instances more we have mentioned in a Book, called, The Common Prayer-book Ʋnmasked, p. 9. One of a Je∣suit, who coming not many years since to the Service at Pauls, declared he lik't it exceeding well; neither had he any Exception to it, but that it was not done by their Priests.

The other that upon the Pope's Bull that Interdicted Queen Elizabeth, Secretary Walsingham, procured two Persons to come into England from the Pope, to whom he shew'd the London and Canterbury Service, (in their Cathedrals) in all the Pomp of it; who thereupon declared, that they wondred the Pope should be so ill informed and advised to interdict a Prince, whose Service and Ce∣remonies so symboliz'd with his own; and therefore returning to Rome, they possess'd the Pope, that they saw no Service, Ceremonies or Orders in England, but might very well serve in Rome; where∣upon the Bull was Recalled.

As to the taking of Collects out of the Mass-book, 'tis said by the Resolver, p. 43. That if those prayers are good, which he affirms to be very good, then such a symbolizing, he saith, cannot make them bad.

To which it is Reply'd, that the goodness or badness of Worship and Service, as to the matter and form, is to be mea∣sured not by our Fancies, but the Rule of God's Word: But we do not find any such pattern of shreds of Prayers or Col∣lects,

to be said or sung, though such things Pope Gregory found in the Ritual of Numa Pompilius, which were said or sung in their Processions to their Gods. The Al••aron, Tal∣mud and Apocripha may have, as we suppose, good things in things, as well as the Pagan and Papal Mass-books; must we therefore put them into our Prayers?

Therefore this kind of collecting we must, by his favour, judge bad, because not to be found in Christ's, but in the Heathen and Antichristian Platform, and as not being of di∣vine, but meer human Invention; and therefore having been abused to Idolatry, ought to be rejected by us, because we are commanded not to take off the Babylonish Materials, A Corner, nor a Foundation▪stone, Jer. 51. 26. Nor to make such a Linsey∣woolsey Medley in Gods Worship, Lev. 19. 19. Nor to swear by the Lord and by Malchim, Zeph. 15. being reqired to take heed to our selves, that we be not ensnared, and that we do not in∣quire, saying, How did these Nations serve their Gods? even so will we do likewise: We are commanded not to do so unto the Lord our God: But that whatsoever God commands, that we are to ob∣serve and do, not adding thereto, or diminishing therefrom, Deut. 12. 30, &c.

The learned Maccovius, upon Lev. 19. 19. saith, That the sacred Rites of Idolaters, though they be things in themselves indifferent, are not to be retained, because all Conformity with Ido∣lators is to be avoided; as also saith Zanchy, Junius, Calvin, Beza, Mollerus, Danaeus, yea, Lyra, though a Papist.

But what do you say to the Lords Prayer? must we forbear that too, because we find it in their Mass-Book, though so positively enjoyn'd by Christ to use it, who bids us expresly, Luke 11. 2. that when we pray, we should say, Our Father, &c.? Therefore whoever will pray it, or neglect it, we must pray that very set-form of Prayer, in those very words, when we pray.

To which we say, that it is a great Mistake to suppose, that Christ hereby in this Scripture has appointed this to be a Set-form to be prayed by all in these prescript words, when we pray unto God; for then it would be unlawful to use any other words than these herein expressed in our Prayers; and that the Disciples and Apostles finned in using other words in those then Prayers we read of in Scripture; and so does the Church of England in forming so many Collects and Prayers.

Secondly, The Church of Rome and England also are great transgressors, to presume to vary from Christ's Precept, in al∣tering or adding to the form of words expressed by Christ in this 11 of Luke, for so they have done—they say, Forgive us our trespasses, as we forgive them who trespass against us: when there are no such words in Christ's Prayer; his words are, Forgive us our Sins (or Debs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) for we also forgive every one that is indebted to us. And add also the Doxology, which is not in this Prayer, Luke 11. But you'l say, as to the Doxology, it is expressed by Christ at the end of the same Prayer in his Sermon on the Mount, Matth. 6. It is very true, it is so, where he delivers this Prayer not as a Set-form, but a Pattern of Prayer, AFTER THIS MANNER PRAY YE, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to this purpose; and which is an Explanation of what he says, Luke 11. 2. when you pray, say, Our Father; that is, after this manner: and which can only be a warrant to the Church of England, or any other, to make such altera∣tions; Christ no more intending to tye the Disciple, who de∣sired to be instructed how to pray to this form of words, nor any other Disciple, than he did the 12 Disciples, when he sent them out to preach with this word of Command, Matth. 10. 7. Preach, saying, the Kingdom of Heaven is at hand; that they should thereby be tyed to those very words in their Preaching (and preach nothing else): but as this was given as a Text or Theme to preach by, so the other to pray by. The Disciple who proposes the question, vers. 1. desires that they might be taught to pray, as John taught his Disciples; but such a set-form of Prayer we find not, that John in his teachings gave to his Disciples; neither do we find that any of Christs Disciples or Apostles did pray this very Prayer, to which our Expositors do agree.

Grotius saith on Luke 11. 2. That Christ herein teacheth us a Compendium of those things we are to pray for, at that time they were not bound to the use of so many words and syllables. As also Tertullian, Cyprian, Musculus, Cornelins Alapide; and Austin himself saith, Liberum est, It is free for us to ask the same things in the Lords Prayer, Aliis, atque aliis verbis, some∣times one way, sometimes another.

Doth not Paul tell us expresly, He knew not What to pray for, but as the Spirit gave him utterance? Rom. 8. But he did know what to pray for, if this was to be his prescript form.

Tertullian saith, They prayed, sine Monitor••, without a Monitor [or Common-Prayer-Book] And Socrates tells us, That among all the Christians of that Age, scarce two were to be found that used the same words in Prayer.

Chrysostom on Rom. 8. Homil. 14. saith, With other Gifts they had the Gift of Prayer, which was also called, the Spirit; and he who had this Gift did pray for the whole Multitude, for what was expedient unto the Church; and also did instruct others to Pray.

And though we find neither Christ nor his Apostles im∣pose this nor any other Form of Prayer to be used by us, (but that we pray in the Spirit, and praise in the Spirit, and that God being a Spirit, seeketh and accepteth such Worship∣pers) yet we find the Popes and their Councils imposing this and other Lyturgical Forms.

The Council of Toledo, Anno 618. decreed in the 9th Canon, That every day, both in publick and private Worship, none of the Clergy omit the Lords Prayer, under pain of Deposi∣tion; since (say they) Christ hath prescribed this Saying, When you pray, say, Our Father, &c. And how formally and car∣nally, if not Idolatrously, has the Pater-Noster been muttered over by the superstitious Papists ever since?

And may we not enquire, whether in the following Par∣ticulars we do not symbolize with the Romish Worship herein?

1. First, By enjoyning and imposing this as a Set-Form, as they do, without the sanction of any sacred Text to warrant our so doing.

2. Secondly, By an often Repetition of the same Form in the same Exercise, three or four times at least, insomuch that in Cathedral Services it is said or sung ten or twelve times a day, contrary to Christ's express words, viz. That when we Pray, we should not make vain Repetitions, as the Heathen do; for they think that they shall be heard for their much speaking, Mat. 6. 7.

3. Thirdly, By enjoyning the whole Congregation, both men and women, to repeat the same after the Priest, though no such Direction by Christ; nay, he forbids Women to pray or prophesie in the Church, 1 Cor. 14. 34. &c.

4. Fourthly, In singing this Prayer in Cathedrals, by Re¦sponses of Priest and People with Musick, without the least divine Authority for such Song-Praying.

The Resolver goes oh, p. 43. Our Brethron, [surely] will allow of reading the Scriptures, as they do, viz. Epistles, Gospels, Psalms.

To which we say, We do surely allow of reading the Scriptures, but not as they do, especially in those Epistles, Gospels and Psalms, which are given us in the Liturgy, for the following Reasons:

First, Because the Epistles, Gospels and Psalms, in the Service-Book, are mis-translated, being taken from the cor∣rupt vulgar Latine-Bible, which is so extream faulty, and so much complained of by the learned, both Protestants and others.

Secondly▪ Because what they call Epistles and Gospels are so curtal'd and mangled, that they become quite another thing than the Evangelists intended in the Gospels, or the Apostles in their Epistles, altogether ruining the scope and connexions in divers places, as may be instanced in numerous particulars, if need were.

Thirdly, Because they have been the Inventions of the Popes, who have so adulterated Christs pure Worship and Service, to patch up their Idolatrous Mass-Service, which Gregory (called) the Great compleated, as before, fixing and appropriating the Epistles, Gospels and Psalms to the Mat∣tins and Even-Songs, throughout the Year, as the Romish Calen∣dar, whose Copy ('tis suspected) we imitate, writes after.

Fourthly, That whilst it is supposed we may be instructed in the Lessons ordered to be read upon the (so called) Sun∣days and Holy-Days, through the whole Bible, they have omitted so much of the Canonical Scriptures, as the greatest part of Leviticus, Ruth, Chronicles, Nehemiah, Esther, Can∣ticles, Lamentations, Amos, Obadiah, Jonah, Nahum, Zepha∣niah, Haggai, The second Epistle to the Thessalonians, the second and third of John, and most part of the Revelation; instead of which, several parts of Apocryphal Writings are read, which are esteemed by the Learned, to be fabulous, and savouring of the too much adored Vanities of Gentilism.

Fifthly, Because they have omitted all the Original Titles or Inscriptions of the Psalms, which are part of the holy Scrip∣tures, which have so great a tendency to unfold the mysteries in the Psalms, and instead of them retain the Popish Latino Titles, printed over our English Psalms.

Sixthly, because of those additions which are made to the Scriptures therein as to the 14 Psalm, 3 whole verses which are not in any of the Original Copies, and Gloria patri to the Conclusion of several Psalms, ordering it to be said at the reading of every Psalm, contrary to Deut 4. 2. Prov. 30. 6. Rev. 22. 18.

Seventhly, because the Epistles and Gospels are ordered to be sung as well as said, without the least warrant or direction from the Scriptures.

Eightly, because it is ordered in the Rubrick to sit at the reading of the Epistles, and to stand up to bow and scrape, and Respond at the Gospel, without any warrant or direction from the Scriptures.

Ninthly, because of the disorderly chopping & interchang∣ing of Scriptures, by way of Colloquy, betwixt the Priest and People, viz. The Lord be with thee, must the Priest say: And with thy Spirit, must the People say: Open our Lips, must the Priest say: And let our Mouths shew forth thy praise, must the People say. And bandying so often the Kyrieeleison and Christeeleison, Lord have mercy upon us, Christ have mercy upon us, betwixt Priest and People: for which no Rule of direction from Gods Word, but expresly found in the Mass-book.

How faulty the Liturgy appeared in many of these things, to many learned Episcopal Divines, is manifest by that Paper which was drawn up Anno 1641. Touching Innovations in Doctrine and Discipline of the Church of England, together with Considerations upon the Common Prayer; and subscri∣bed by Arch-Bishop Ʋsher, Dr. Williams Bishop of Lincoln, Dr. Prideaux, after B. of Worcester, Dr. Browning, after B. of Exeter, Dr. Hacket, afterwards Bishop of Coventry and Litchfield, Dr. Ward, Dr. Featly, &c. and presented to the then Parliament; wherein they gave 35 Exceptions against several things in the Liturgy. And amongst others, against the corrupt Translation of the Epistles, and Gospels, and Psalms; against the Apocryphy enjoyned to be read in the Lessons; against singing of Service; against adding Gloria Patri to the Psalms; against the Hymns taken out of the Mass-Book, viz. Benedicite omnia opera, &c. against Priests Vestments, enjoyn'd as were used, 2d. E. 6. against the sign of the Cross in Baptism, which they say might as well be omitted as the Oyl which was heretofore its conco∣mitant afore they went always together; against prohibiting times of Marriage, &c.

Another Objection which should have been spoken to be∣fore, and which we he 〈◊〉〈◊〉 add, is this, viz. That it may well be supposed, that the Nonconformists are very humerous in their groundless and unnecessary scruples, whilst they are of∣fended with the Church for that her Ancient and Reverend Practice of Bowing at the Name of Jesus, enjoyn'd in the 18th Canon; and for which they have that positive direction and Command, Phil. 2. 10. to warrant it.

It is very true, they are indeed offended at that piece they conceive) of voluntary Humility and Will-Worship, be∣cause there is no more ground for Bowing at the mentioning of that Name, either from that or any other Scripture, than for Crossing our selves when that Name is named.

For, first, if it be a Command (as supposed) universally to bow at the mentioning those Syllables, and that Name Jesus, then are all both in Heaven, Earth, and under the Earth, Mer, Angels and Devils obliged thereto, whenever that Name is mentioned; be it either by a Wicked mans blasphemously swearing by it, or a drunken Priests prophanely muttering it, or the mentioning Jesus the Son of Syrach, or Bar Jesus the Conjurer.

And, secondly, if the supposed Command must be under∣stood to relate to the naming the Name of our Blessed Re∣deemer; it must then be considered which of his Names must be meant, because he hath many Names in Scripture, as Christ, Immanuel, Jehovah, Wonderful, the Everlasting Father, Saviour, Redeemer, Son of God, Prince of Peace, King of Kings, Lord of Lords, &c. Any of which being much more properly to be understood here, than this of Jesus, because it is at the name of Jesus, viz. some Name of his, and not the Name Jesus that is to be bowed to.

Thirdly, Neither can that Name be supposed to be meant here, because it relates to a name the Father gave him after his Death, Suffering and Exaltation, as the words make ma∣nifest; and therefore not that name Jesus, which was given him at his Circumcision, before his said Suffering and Exal∣tation.

Neither, fourthly, can this sense be admitted as a literal Command, that all must bow the Knee at that Name, because at the same time all and every one which make that reverence with the knee, are enjoyn'd with their mouths, to declare that

he is the Lord, to the glory of God the Father, for they are joyn'd together; and why is not one perfor••••d ••s well as the other?

Therefore, fifthly, It doth necessarily respect another thing, than Reverencing the syllables of a Name, viz. that Power, Authority and Soveraignity which the Father gave him in Glory, as a Reward of his Suffering, which he him∣self declared after his Resurrection, Mat. 28. That all Power was given him in Heaven & Earth, Ephes. 28. This bowing in the Name of Christ in this place, being by the Prophet, Isa 45. 23, 24. explained a Subjection of all to the universal Autho∣rity that he shall exercise. Name often signifying Power in Scripture, Deut. 26. 19. Gen. 6. 4. Psal. 44. 5. 20. 1. 7. And therefore is this very Subjection mentioned in the Text of a universal bowing the Knee to his Authority, referred to the Judgment day, when all, both Men, Angels and Devils must be subject to him, Rom. 14. 11. And it is observable that the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the Name, not at the Name of Jesus, viz. In his Power and Authority, being not a Com∣mand, but a Prophesie when it shall be fulfilled and accom∣plished, when there shall be that universal subjection to the Soveraignity of Christ, That every Tongue shall confess, that he is Lord, to the Glory of God the Father, as the after words men∣tion. And which shall be, when he shall exert that Power that is inherent in him, to subject all Nations to his Autho∣rity, when he takes to himself his great Power, and reigns, when the Kingdoms of this World shall become the King∣doms of our Lord, when upon his Vesture and his Thigh shall a Name be written, KING of Kings, and LORD of Lords; and when all shall be gathered before him in the Judgment Day; Which I conceive is the true genuine sense and meaning of these words, and no such thing as a superstitious bowing at the Syllables of that Name, intended, which has been so uni∣versally practised and enjoyned to the just Offence of the Con∣scientious, who have not an implicit Faith to believe as the Church believes.

Fifthly, Their symbolizing with Popery in Impositions and Persecutions of Dissenters.

Have and ••o the Papists violently impose their Rites, Ser∣vices and Ceremonies, and cruelly prosecute and persecure the Dissenters by Confiscations, Imprisonments, and Death it self? Do not we by our Sanguinary Laws and Executions of them do

the very same, and whereof not one word of warrant in all the New Testament? And how agreeable such a practice is to the Lamb-like Nature of Christs, and his Disciples and Fol∣lowers, as also the Doctrines and Sentiments of many of your own Worthies, as well as the Suffrage of several of our Kings and Parliaments, judge you.

And whereof I beg leave to give you the following Instan∣ces, (viz.) we shall begin with the famous Jewell, who notes it out of Chrysostom, Homil. on Mat. 19.

Doth the Sheep ever persecute the Wolf? no, but the Wolf the Sheep; so Cain persecuted Abel, not Abel, Cain; so Ishmael persecuted Isaac, not Isaac, Ishmael; so the Jews, Christ, not Christ the Jews; so Hereticks the Christians, not Christians, Hereticks; Whereby (saith Jewell) he plainly implyes, That Perse∣cution for Conscience sake is a very Unchristian or ANTI∣CHRISTIAN Sympton.

And smartly again in the same Homily—

He that is a Persecutor is no Sheep of Christ's, but a Wolf, which, saith he, a Man should make any man a∣fraid to feel any persecutive motion arise in his breast, as be∣ing Indications of a Cainish, Imaelitish and Wolfish Nature, and a certain sign that he is none of the Sheep of Christ.

The learned Dr. Moore, in his Preface to the Mystery of Godliness, hath many plain and pertinent passages to this point, asserting,

That it is an Antichristian use of Church-Go∣vernment to direct it to the upholding of useless or mis∣chievous Opinions, scandalous Ceremonies and ensnaring Inventions of men. And what is it (saith he) but a No∣torious Specimen of Pride, thus to force others to acknow∣ledge, by making them profess to be of their Opinion? And what but Injustice and barbarous Cruelty to afflict men for what they cannot help, and in what they do not sin? And what but plain Rebellion against God to wrest his Scepter out of his hand, by which he ruleth in the Consci∣ences of men,

and to usurp this Empire to themselves? And again, lastly, saith he,

A mutual Agreement in bear∣ing with one anothers Dissents in the Non-fundamentals of Religion, is really a greater Ornament of Christianity, than the most exact Uniformity imaginable, it being an eminent Exercise of Charity, the flower of all Christian Graces, and the best way, I think, at the long-run, to make the Church as uniform as can justly be desired,

Thus far the Dr.

To this purpose also the great Chillingworth in his 4th Chapter, Sect. 16. speaks thus:

This presumptuous Im∣posing of the senses of man upon the words of God, and the special senses of men upon the general words of God, and laying them upon mens Consciences together, under the e∣qual penalty of Death and Damnation. This vain conceit that we can speak of the things of God, better than in the words of God: This Deifying our own Interpretations, and tyrannous Inforcing them upon others; This restraining of the Word of God from that latitude and generality, and the Understandings of men from that liberty wherein Christ and his Apostles left them, is and hath been the on∣ly foundation of all the Schisms of the Church, and that which makes them Immortal, the common Incendiary of Christendom, and that which tears in pieces, not the Coat, but the Bowels and Members of Christ, Ridents Turta, nec dolente Judaeo: Take away these walls of separation, and all will quickly be one; take away this persecuting, burning, cursing, damning of men, for not subscribing to the words of them as the words of God; let those leave claiming In∣fallibility who have no title to it; and let them who in words disclaim it, disclaim it also in their Actions: In a word, take away Tyranny, which is the Devils Instrument to support Errors, and Superstitions, and Impieties in the several parts of the world, which could not otherwise long withstand the power of Truth; I say take away Tyranny, and restore Christians to their just and full liberty of Capti∣vating their understandings to Scripture only, and as Rivers when they have a free passage run all to the Ocean; so it may well be hoped by Gods blessing, that Universal liberty thus Moderated, may quickly reduce Christendom to Peace and Unity. These thoughts of Peace, saith he, I am perswaded come from the God of Peace, and to his blessing I commend them.

This Book of Mr. Chillingworths was Licensed by R. Bayly Vicechancellor of Oxford, Dr. Purideaux Reg. Profess. Dr. Fell, and Dr. Stradling.

And Dr. Stillingfleet most excellently in his Irenicum to the same purpose, tells us in the Preface,

That Christ who came to take away the Insupportable Yoke of the Jewish Ceremonies,

certainly did never intend to gall the Necks of

Disciples with an other instead of it, and it would be strange the Church would require more than Christ himself did, and make more conditions of Communion then our Saviour did of Discipleship.

The Grand Commission the Apostles were sent out wit, hwas only to teach what Christ had commanded them, not the least intimati∣on of any power given them to impose or require any thing beyond what he himself had spoken to them, or they were derected to by the immediate guidance of the Spirit of God; And again Declares thus, that without controversy the main of all the Distractions, Confusions, and Divisions of the Christian World, hath been by Adding other Conditions of Church Communion then Christ hath done.

And speaking of the Grand Reasor our first Compilers of the Common Prayer had in taking in so much of the Popish Service, which was to gain over the Papists to them, Desires that their Charity therein to the Papists may not be a Breach of Charity to the protestants: his words are these,

And Certainly those holy men who did s••ek by any means to Draw in others at such a Distance from their Principles as the Papists were, did never intend by what they did for that end to Exclude any Truly Tender Consciences from their Communion; That which they laid as a Bait for them, was never intended by them as a Hook for those of their own Profession.

Dr. Tayler in his Ductor Dubitantium tells us wittily, that for a Trifling Cause to Cut off a man (which our Lay Chan∣collors so familiarly do) from the Communion of the Church is to do as the man in the Fable, espying a Fly upon his Neighbours Forehead, went to beat it off with a Hatchet, and so strook out his Brains.

Dr. Tillotson in his Sermon before the Parliament on Luke 9. 55. page 156. You know not what manner of Spirit you are of? Which is as if he had said, you own your selves to be my Disci∣ples, but do you Consider what Spirit now Acts and Governs you, not that surely which my Doctrine Designs to mold and fashion you into, which is not (saith he) a Furious and Persecuting and Destructive Spirit, but mild and gentle and saving. Tender of the Lives and Interests of men even of those who are our Greatest Enemies, you are to consider that you are not now under the Rough and Sowre Dispensation of the Law, but under the Calm and Peaceable Institution of the Gospel, To which the Spirit of Elias though a good man would be altogether unsuitable, but under

the Gospel intollerable, for that designs universal love and peace and good will, and now no difference of Religion, no pretence of zeal for God and Christ, can warrant and justify thy pasionate and sierce thy vindicative and Exterminating Spirit.

To these we might add the Worthy Sayings of Bishop Ʋsher, Davenant, Hall, which the Late Worthy Author of the Protestant Reconciler, hath furnished us with and many more but let these Suffice only for a Conclusion: Take a passage of the Lord Castlemains, A Great papist Husband to the Dutches of Cleveland, in his Book against Dr. Floyd.

Sure saith he, these Men that persecute Others are Beside themselves, for, if they should go but to Reckon themselves up to∣gether, with all their Adherence, they would find they are not the Sixth part of the Reformed people in England; and Adds, Pag. 18. That they have not much Reason to Reproach the Roman Catholicks for the Parisian Massacre, that of Ireland, and the Gun-powder-Plot on the 5th of November 1605. Since that these Massacres were Committed, only upon those Per∣sons whom Rome had Anathematiz'd, and Proscrib'd as He∣reticks and Apostates▪ and it was never known, That Rome persecuted (as the Bishops do) those who Adhere to the same Doctrine and Faith with themselves, and Established an In∣quisition against the Bigots among them, nor against the Pro∣fessors of the Strictest Piety.

And again tells us in another place, to this purpose, That however the Prelates Complain of the Bloody Persecution under Q. Mary, that it is Manifest their persecution Ex∣ceeds it, for under her (Saith he) there were not more then Two or Three Hundred actually put to Death, Where∣as under their persecution there has above Treble that Number Been Stifled, Destroyed, and Ruined in their Estates Li••es and Liberties, being (as is most Remarkable) Men for the most part of the same Spirit and principle, with those Protestants who Suffered under the Prelates in Q. Maries Time.

In the next place, as a farther Witness against Imposition and Persecution; take the following Declared Sense, and Suffrage of several of our Kings, viz.

Bede L. 1. ch. 26. tells us, That King Ethelbert Declared after he Professed the Christian Religion, that he would compel none; Having been instructed that it was contrary to the Chri∣stian Religion, which ought to be vollentary not compulsive.

King James affirmed, that for Concord there is no nearer way then diligently to seperate things necessary from unnecessary, and bestow all our labour, that we may agree in the things necessary, and that in things unnecessary, which are most of the Rites and Ceremonies, there may be a Christian Liberty allowed. Apud Caus. Ep. ad. Car. Perron.

King Charles 1st. In his Declaration, Anno 1641. Sayeth thus: As for Differences amongst our selves for matters indiffe∣rent in their own Nature concerning Religion, we shall in ten∣derness to any number of our loving Subjects very willingly com∣ply with the advice of our Parliament, that some Law may be made for the Exemption of Tender Consciences, from punishment or Persecution for such Ceremonies, and in such Cases which by the judgment of most men are held to be matters indifferent.

His present Majesty in his Declaration from Breda, April 4. Speaks thus! We do declare a Liberty to Tender Con∣sciences, and that no man shall be disquieted or called in question for Differences in Opinion, which do not disturb the peace of the Kingdom.

Which was also the Declared Sence of most of the Nobility and Gentry at that time to which they subscribed their Names.

The which he often inculcates, viz. Declar. oct. 25. 1660. Whe do again Remember what we have formerly said from Breda, for the liberty of Tender Consciences.

And again in his speech, May 8th. 1661. I do vallew my self much upon keeping my Word, upon making good what ever I Promised to my subjects: The which the Chancelor repeates.

And again, July 8th. 1661. Remynds his Promise, as also what the Lords had promised to the same purpose at that time be∣fore mentioned, which his Maty calls an honest generous and Christian Declaration, signd by the most Eminent Sufferors a∣mongst them; Telling them he would not have it be in any mans power to charge him or them with the Breach of their words or pro∣mises, which he saith, would be no good ingredient for the future Security.

And again in his Declaration, 26 Dec. 1662. Wee will re∣member the Confirmations we have made of them, upon several Oc∣casions in Parliament, and as also these things are still fresh in our

Memory, so are we still firme in the Resolution of performing them to the full. And we do conceive our selves so far ingaged in hon∣our, and in what we own to the Peace of our Dominion; which we profess we can never think secure whilst there shall be a Colour left to the Malicious and dissafected, to inflame the minds of so many multitudes upon the Score of Conscience, with dispair of ever ob••aneing effect of our promises for their Ease.

His Majesties Speech to both Houses; Feb. 10. 1667. De∣clares thus, viz. One thing more I hold my self Obliged to re∣commend unto you at this Cresent, which is that you would seri∣ously think of some Course to beget a better Ʋnion and Compo∣sure in the minds of my Protestant Subjects in matters of Reli∣gion, whereby they may be induced, not only to submit quietly to the Government, but also chearfully give their assistance to the Support of it; And,

In his Declaration of Indulgence, March 15. 1671. Saith That it was evident by the sad experience of twelve years, that here was very little fruit of all those forcible Courses, and ma∣ny frequent ways of Coercion that we have used for the redu∣cing of all erring or dissenting persons; And thereupon granted his Indulgence.

Again in his Speech to both Houses 1678. Says thus: I meet you here with the most earnest desire, that man can have to Ʋnite the minds of all my Subjects both to me, and one to another, and Resolve it shall be your Fault if the Success be not suita∣ble to my Desires.

Hereupon the Parliament, Jen. 10. 1680. From their owne inclination, known Experience as well as in Obedience to his Gracious Direction, did for the Relieving and better Ʋniting all his Protestant Subjects; Declare in their Vote Nemine Con∣tradicente, That it is the Opinion of this House that the Prosecution of Protestant Dissenters upon the Penal Laws, is at this time grievous to the Subject, a Weakning the Protestant Intrest, an Encouragement to Popery, and Dangerous to the Peace of the Kingdom. And No. 6. 1680. Resolved Nemine Contradicente, That 〈◊〉〈◊〉 is the Opinion of this House that the Acts of Parliament made in the Reign of Q. Elizabeth and K. James against Popish Recusants, ought not to be extended a∣gainst Protestant Dissenters, having divers Laws under Consi∣deration, as his Majesty directed for the Releiving, Composing

and Ʋniting the Protestants: A Bill having passed both Houses for Repealing the 35th of Elizabeth.

Thus you see that Imposition and Persecution for Conscience, doth not only Symbolize with Antichrist, but is in the highest con∣tradiction to the Name, Nature, Gospel, and followers of Christ, a violent infringer of the Law, and light of nature [of doing to o∣thers as he would be done unto] as well as the Royal Law of lo∣ving our Neighbour as our selves, and in utter enmity, not only to these, worthy Sentiments of our Learned and Great Men, but of our Latter Kings and Parliaments.

As a farther Ratification and Confirmation that our En∣glish Service and Ceremony was from the Popish Race and Succession; Take this following Historical Account; Giv∣en us by some Eminent Writers, and Famous Sons of the Church of England.

Cambden in the Life of Queen Elizabeth; assures us, That the Change of Religion was not in her time Suddenly▪ made but by Little and little, by Degrees, for the Roman Religion Con∣tinued in the same State it was; First, a full Month and more, After the Death of Q. Mary, The 27th of December it was Tollerated to have the Epistles, and Gospels, the Tens Command∣ments, the Symbole, the Letany, and the Lords Prayer, in the Vulgar Tongue; The Twenty Second of March the Parliament being Assembled, the Order of Ewd. 6. was Re-established, and by Act of the same the whole use of the Lords Supper Granted un∣der both kinds; The 24th of June by the Authority of that which Concern'd the Ʋniformity of publick Prayers, and Administra∣tion of the Sacrament, the Sacrifice of the Mass was abolished, and the Liturgy in the English Tongue more and more Establish∣ed, In the Month of July, the Oath of Allegiance was Proposed to the Bishops, and other Persons; And in August, Images were thrown out of the Temples and Churches, and Broken and Burnt.

Thus far Cambden Gives us the Steps Queen Elizabeth took in the Reformation, what She cast off by degrees, and so Consequently, what she Retained, Which was the Rest of the Popish Rites and Ceremonies, and which She had a Great Love to, and Liking of which was the Reason there

was no Greater Alteration.

Whereof we have this Account from Dr. Burnit in his History of Reformation.

Queen Elizabeth Received some Impressions in her Fathers Reign, in Favour of such Old Rites as he had still Retained, and in her own Nature, Loving State, and some Magnificence in Religion (as well as in every thing else) She thought that in her Brothers Reign they had Stript it too much of External Or∣naments, and had made their Doctrine too Narrow in some Points, therefore She intended to have some things Explained in more General Terms, that so all Parties might be Comprehended by them, She Inclined to keep up Images in Churches, and to have the Manner of Christs Presence in the Sacrament, Left in some General Words, That those who Believed the Corporal Presence might not be Drawn away from the Church, by too Nice an Ex∣planation of it. So far Dr. Burner.

In Pursuance of these Resolves the Queen Attemps the Accomodating matters of Religion, so unto the Romish Clergy as to take them into the Communion of the Church of England, as Dr. Heylin affirms; She so Effectually Com∣passed that for several years the Papists Continued in the Communion of the Church, and when they did forsake it it was not because they Approved not of our Liturgy, but upon politick Considerations, and because the Counsel of Trent had commanded it, and Pope Pius the 5th had Ex∣communicated the Queen, and Discharged her Subjects from their Allegiance, and made the Going, or not Going to Church, a Sign Distinctive to Difference; A Roman Catho∣lick from an English Protestant.

Concerning which, take Dr. Heilins own words in his History of Queen Elizabeth.

There past another Act for Recommending and Imposing the Book of Common Prayer and Administration of the Sacraments according to such Alteration and Correction as were made there∣in by thoso who were Appointed to Revise it, as before is said; in the persuance of which Service, there was great care taken for the Expunging all such passages in it, as might give any Scandal or Offence, to the Popish party, or be urged by them in their Ex∣cuse for their not coming to Church, and joyning with the rest of

the Congregation in Gods Publick Worship. In the Letany first made and published by K. Henry the Eighth, and afterwards continued in the two Liturgies of K. Edward, the sixth; There was a Prayer to be delivered from the Tyranny and all the dete∣stable enormities of the Bishops of Rome, which was thought fit to be Expunged as giving matter of Scandal and Dissatsfaction to all that Party or that otherwise wished well to that Religion. In the first Liturgy of K. Edward, The Sacrament of the Lords Body was Delivered with this Benediction; That is to say, The Body of our Lord Jesus, which was given for the preser∣vation of thy Body, and Soul, to Life Everlasting; &c. The Blood of our Lord Jesus Christ, & Which being thought by Calvin and his Disciples, to give some Countenance to the Cross and Carnal Presence of Christ in the Pacrament (which passeth by the Name of Transubstantiation in the School of Rome,) was Altered into this Form into the said Liturgy, That is to say, Take and Eat this in Remembrance that Christ dyed for thee, and feed on him in thy heart by Faith with thansgiving; Take and Drink this, &c. But the Revisors of the Book joyned both Forms togither, least under colour of Rejecting a Carnal, they might be thought also to Deny such a Real Presence as was De∣fended in the writing of the Antient Fathers, upon which ground she Expunged also a whole Rubrick at the end of the Communion Service, by which it was declared, that kneeling at the Partici∣pation of the Sacrament were required for no other Reason then for the Signification of the humble and grateful Acknowledgment of the Benefits of Christ, given therein unto the worthy Receiv∣er▪ and to avoid that prophanation and disorder which otherwise might have ensued, and not for giving any Adoration to the Sacramental Bread and Wine there Bodily Received, or in regard of any Real or Essential presence of Christs Body and Blood, and to come close to the Church of Rome, it was ordered by the Queens Injunctions; That the Sacrametal Bread which the Book Required only to be made of the finest Flower should be made round in fashion of the Wafers used in the time of Q. Mary.

She also ordered that the Lords Table should be placed where the Altar stood that the Accustomed Reverence should be made at the Name of Jesus.

Musick Retayned in the Church, and all the Old Festivals, observed with their several Eves, by which Complyances and Ex∣punging of the passage before mentioned, the Book was made so

passable amongst the Papists, that for ten years they generally Re∣paired to their Parish Churches without doubt or scruple as is af∣firmed not only by Sir Edward Cook in his Speech against Gar∣net. and his Charge given at the Assizes held at Norwich, but also by the Queen her self in a Letter to Sir Francis Walsing∣ham then her Embassador in France.

The same Confessed by Sanders also, in his Book De Schisma∣t••, and therefore Dr. Heilin in a few Pages after, adds, viz. And now we may behold the Face of the Church of England, as it was first setled and Established under Q. Elizabeth, the Go∣vernment of the Church by Arch-bishops, and Bishops, &c. The Liturgy Conform to the Primitive Pattorn [viz. of Popery] and all the Rites and Ceremonies therin Prescribed, Accomoda∣ted to the Honour of God, and Encrease of Piety, the Festi∣vals Preserved in their former Dignity, Observed with all their Distinct Offices Peculiar to them, and Celebrated with a Religi∣ous Concorse of all sorts of People, the Weekly Fasts viz. Wee∣nesdays, Fridays, and Saturdays, The holy time of Lent, The Embring Weeks, Together with the fast of the Rogation; Seve∣rally kept by a forbeara••ce of all kind of Flesh, not now by Ver∣tue of the Statute as in the Time of King Edw. but as appointed by the Church in her publick Callender before the Book of Common Prayer [So Correspondant with Rome.] The Sacrament of the Lords Supper Celebratited in most Reverend Manner. The ho∣by Table Seated in the Place of the Altar. The people making their due Reverence at their first Enterance into the Church, Kneeling at the Communion; The Confession and the Publick Prayers, standing up at the Creed, the Gospels, and the Gloria Patri, and Ʋsing the Accustomed Reverence at the Name of Jesus, Musick Retained in all the Churches, in which, provision had been made for the Maintenance of it; or where the people could be Trained up, at least to plain Song, all which particulars were either Established by the Laws, or Commanded by the Queens Injunctions; or otherwise Retained, by Vertue of some Antient Ʋsuages, not by Law Prohibited; nor is it much to be admired, that such a general Conformity to those Cntient, (viz. (Popish) Ʋsuages was constantly Observed in all Cathe∣drals, and the most part of the Parish Churches; considering how well they were Presidented by the Court it self, in which the Liturgy was Officiated every day, both Morning and Evening, not only in the publick Chappel, but the private Closet, Celebra∣ted

in the Chappel with Organs, and other Musical Instruments, and the most Excellent Voices of Men and Children, that could be got in all the Kingdom, the Gentlemen and Children in their Surplices, and the Priests in Copes as oft as they Attended the Divine Service at the Holy Altar, The Altar furnished with Rich Plate, Two fair Guilt Candlesticks, with Tapers in them, and a Massy Crucifix of Silver in the midst thereof, which last remained there for some years, till it was Broke in pieces by Pa••h the Fool (no wisor man daring to undertake such a Desperate Service) at the Sollictation of Sir Frances Knoles, the Queens near Kinsman, by the Caries, and one who openly appeared in Fa∣vour of the Shism at Frankford; the Antient Ceremonies accust∣omably observed by the Knights of the Garter; in their Adorati∣on towards the Altar, abolished by King Edward the 6th, and revived by Queen Mary, whereby this Queen Retained as for∣merly in her Fahers Time, for which she Received both Thanks and Honour from the very Enemies, [viz. the Papists] as appears by Hardings Epistle Dedicatory, before his answer to the Apology, So far Dr. Heilin.

Thus from what the Sons of the Church Cambden, and Burnet, and Heilin have Affirmed.

'Tis Apparent that Queen Elizabeth had a Natural propen∣sity to favour the Papists, and that this was Discovered by her making the Terms of Communion much more easie to the Papists in K. Edw. Time, whereby she became the more Difficult and Arduous to the Protestant Dissenters, and whom she Rigorously Prosecuted for their Dissents; Cambden In∣forms us, That about the year 1583. The Queen [Who held it for a Maxim, that she ought not to be more Remiss in Ecclesiasti∣cal Affairs] advancing Whitgift from the Sea of Worcester to that of Canterbury; above all Commanded him to Re-establish the Discipline of the Church of England, that as then lay Dis∣membred by the connivency of Prelates, The Obstinacy of Innova∣tors, and by the Power of some Great Ones, whilst some Mini∣sters using to their own fancy, new Rites of Services in their pri∣vate houses, utterly Condemning the Liturgy, and the Appointed Manner of Administring the Sacrament, as being in many things contrary to the Scripture, and therefore many refused to go to Church, to Abolish which things, and to reduce them in unity, Whitgift propounded three Articles to the Ministers by them to be Subscribed, but [adds Cambden] 'Tis ••••credible what Con∣troversies

and Disputations arose upon this, what Troubles Whit∣gift suffered of certain Noble Men, &c. How the said Whitgift vex∣ed the poor Dissenters, what Letters were writ to him from the Counsel and Treasurer Cicil upon their complaints, and his Answers, you have at large in a late piece called the Harmo∣ny between the old and present Nonconformists, some small abridgment thereof take as followeth, not unworthy of your notice, viz. in a Letter sent unto the Arch Bishop of Canter∣bury, and Bishop of London, from her Majesties Council, September 20. 1584.

We have heard of late times sundry complaints against a great number of Preachers, whereby some were de••rived of their Li∣vings; some suspended from their Ministry, and Preaching; especially such who instruct the people against your Spiritual Courts; advancing their profits by such kind of proceedings, and parti∣cularly the lamentable estate of the Church in the County of Essex, Where there is a great number of Zealous and Learned Preach∣ers suspended from their Cures the vacancy of their place for the most part without any Ministry, or Preaching, Prayers, and Sa∣ments, and in some places of Certain appointed to those void Rooms being persons neither of Learning, nor of good Names, and in other places of the Country, a great number notoriously unfit Chargable with Ignorance, and with great enormous faults, as Drunkenness, filthiness of Life, Gamsters at Cards, hunting of Ale Houses, and such like, against whom we hear not of ••ny Proceedig, but that they are quietly suffered to the Slander of the Church, to the offence of good people, yea, to the famishing them for want of good teaching, and thereby dangerous to the sub∣verting of many Weaklings from their duties to God and Her Ma∣jesty, by secret Jesuits and Counterfiet Papists, &c.

And in a Letter to the Arch-Bishop, by the Lord Treasu∣rer Burleigh, Dated July 5. 1584. it is said;

It may please your Grace, I am sorry to Trouble you so often as I do; But I am more Troubled my self, not only with many private Petitions of Sundary Ministers Recommended from Per∣sons of Credit, for peaceable persons, yet greatly Troubled, but also am I dayly now Charged by Counsellers and Publick Persons to neglect my duty in not staying these your Graces Proceedings, so vehement, and so general against Ministers and Preachers, as the Papists, thereby are greatly Encouraged, and evil dsposed persons animated and thereby the Queens Majesties Safety En∣dangered,

With these kind of Arguments I am dayly Assaulted, and now my Lord, I am come to the sight of an Instrument of 24 Articles of great length and Curiosity, formed in a Romish Stile; to Examine all manner of Ministers in this time with∣out Distinction of persons; Which Articles are Intituted, A pud Lambeth, May 1581. To be Executed ex officio mero, &c. Which Articles I find so Curiously Penned, so full of Branches and Circumstances, and I think the Inquisitors of Spain use not so many questions to Comprehend and to Trap their Preys, I know the Canonists can defend these with all their Particles, but sure∣ly under your Graces Correction, This Judicial and Canonical Sifting of poor Ministers is not to Edify and Reform, and in Charity I think they ought not to answer to all these Nice Points, except they were very Notorious Offenders in Papistry or Heresy, I write with the Testimony of a Good Conscience, &c. This kind of Proceeding is too much Savouring the Romish Inquisition, and is rather a Device to seek for Offenders, then to Reform any; and in another Letter adds, seeking rather by Excommunication to urge 〈◊〉〈◊〉 to Accuse themselves, and then punish them:

The Arch-Bishop makes a large reply, In it Saith thus—

I have taken upon me the defence of the Religion and Rites of this Church of England, to appease the Sects of Schisms, therein to Reduce all the Ministry thereof to Uniformity and due Obedience; Herein I intend to be constant and not to Waver with every Wind, The which also my place my person, my duty, the Law, Her Majesty, and the Good∣ness of the Cause doth Require of me, and wherein your Lordship and Others all things considered ought in duty to Assist and Countenance me; It is strange that a man in my place dealing with so good Warranties as I do, should be so encountred, and for not yielding, should be accounted wilful, but I must be Contented, Vincit qui patitur—And if my friends herein forsake me, I trust God will not, neither the Law, her Majesty, who hath laid the Charge on me, and are able to protect me.

Many were the Severe Laws made against the Nonconfor∣mists, which were put in Execution with Great Cruelty, To the Suspending, Imprisoning and Executing many of the Faithful Servants of Christ in this Queens Reign▪ where∣of Fuller in his Ecclesiastical History gives a particular Ac∣count. The High Commision Court (that grand Grievance) Set up also by her.

In the next place I shall give you some Confirmation of the Truth of the prevalency of Popery under a Protestant Mask, in the Rites and Ceremonies imposed in these and suc∣ceeding times, by the witness Bourn by several Eminent Dis∣senters, which we find upon Record in several Books, viz. A Book called the Register, another the Abridgment which was a Book Delivered to King James by the Ministers of Lincoln Diocess Anno 1605.

In the Register page 3. We have the 24 Articles agreed in the Synod, and Confirmed by the Queen, Exhibited to Mr. Edward Dering, and his Answers thereto, Anno 1573. where∣of Receive his Answer to the first Article, The Article was

whether the Book Intituled the Book of Common Service allowed by publick Authority in this Realm is to be allow∣ed in the Church of God, by Gods Word or no? To which he replyed,

That

The Similitude that this Book hath with the Form of Prayer which the Papists used, I think declineth from the Equity of those Laws,

Deut. 7. 25, 12, 30, 18, 4. Which Thing our Fathers so much Regarded in the Primitive Church,

that their Books are full of great Complaints against all Similitude to be had with the Gentles,

yea the Second Council of Bracca made a Decree, that no Christian should have either Bay-leaves or Green Boughs in their houses, because the Gentles so Accustomed, and at this day, all Reformed Churches in France, Polonia, Helvetia, Scotland and other places have changed that Form of Prayers which Prudency of all Ages, if we shall Condemn the Rebuke of the Apostle I think will Teach us, 1 Cor. 14. 36. Came the Word of God out from you, or came it unto you only.

Secondly, We have the Psalms, Venite, Benedictus, Magnifi∣cat, nunc Demittis, usual in our Ministry of which we can give no good reason, nor I see no cause why we should more leave out Ave Maria, and because of parting the Scriptures again into the Epistles and Gospels (which was not heard of before the days of Popery) I dare not Avow that this is that Reverend handling of the Scriptures, and the right dividing of the Word of Truth which Saint Paul Requireth, 2 Tim. 2. 15.

Thirdly, The great Inconveniency which hath followed this Book while it hath Maintained an Ʋnlearned Ministry, and made it thought sufficient to have the Service Read wherein we have made

the Spirit of God to speak in vain, 1 Tim. 3. 12. which Requires the Ministers of the Gospel to be apt to Teach and to exhort and Reprove, Tit. 1. 9. This is an other Cause why I cannot Sub∣scribe unto the Book, that it hath all things answerable to the Word of God.

But the Abridgment is much more full, bringing Argu∣ments from the Scripture, The Fathers, the Old Reformers, and our own Old Protestant Doctors against it whereof I shall give this following Account.

First, It is contrary to the Word of God to use such Ceremo∣nies in the Worship of God as man has devised if they be notorious∣ly known to have been of old, and still to be abused unto Idolatry and Superstition by the Papists, especially if the same be now of no necessary use in the Church, where note that the Ceremonial part of the English Service that is like unto that of the Romish, is what has been abused by the Papists to Idolatry or Superstition but yet are not so necessary to Divine Worship, but that the Wor∣ship may be Compleat, Devout and orderly without them, which appears saith they.

First by the Second Commandment which forbids all provocation unto Spiritual Fornication, as the 7th doth unto that which is Carnal:

Secondly, By the Commandment and Direction God hath gi∣ven us in his Word to Seperate our selves from Idolaters, and be as unlike to them, as may be, especially in their Religions, Obser∣vations and Ceremonies, to abolish not only all Idols, and that so as we may best shew our utmost Detestation to them, and root out the very memory of them.

Thirdly, By the Equity and Reasons of these Commandments which we find set down in Holy Scripture, viz. 1. The detesta∣tion which the Lord our God (being a Jealous God) beareth un∣to Idolatry, and all the Instruments and Tokens thereof, as unto Spiritual Whoredom.

Secondly, That it cannot be said sincerely we have Repented of the Idolatry of our Forefathers, unless we be ashamed of, and cast away with Detestation all the Instruments and Monuments of it. Thirdly, That we shall be in danger to be Corrupted in the Substance of Religion and Purity of Doctrine; and even to fall back again to Idolatry, if we Conform our selves to Idolaterous Ceremonies, yea, if we shew not all Detestation unto them. Fourthly, That our Conformity with Idolators in their Ceremonies wherein

they Repose the greatest part of their Religion, will be a special means to harden them in Superstition. Fifthly, That seeing the Pope is revealed to be that Great Antichrist, and his Idolatry troubleth the Church at this day more than any other, and our peo∣ple Converse more with Papists, then with any other Idolators, there is more danger in the Retaining of the Ceremonies and Re∣licks of Popery, then of any other Idolatry whatsoever.

By the Judgment of the Godly Learned of all Church∣es,

and Ages, who have Constantly Taught and given Testimony of this Truth, That Christians are Bound to cast off the Ceremonies and Religious Customs of Pagans,

Jews, Idolators and Hereticks, and Carefully to shun all Conformity with them therein.

In the Council of Nice it was Decreed, That Christi∣ans might not keep the Feast of Easter at that Time nor in that manner the Jews did, let us say they, in nothing a∣gree with that most detestable rout of the Jews.

And in another Councel That none should fast on the Lords

Day, because the Manachees had taken up that day to fast in, That such Altars as were set up in the Country, and High-ways in Memory of the Martyrs, should be Abolish∣ed, and that Solemn Requests should be made to the Em∣peror, that all Reliques and Monuments of Idolatry might be utterly Destroyed; and this Decree we find Cited by Dr. Fulk.

In another Councel, That Christians should not Cele∣brate Feasts on the Birth days of Martyrs, because that was the manner of the Heathens. Tertullian is large and vehement in this point.

As saith he, We may give nothing to the Service of an Idol, so may you borrow nothing from the Service of an Idol,

if it be against Religion to sit at Table in any Idols Temple, What is it to be seen in the Habit of an Idol? Thou that art Christian must hate those things, the Authors, and Inventers, whereof, thou canst not choose but hate.

Austin himself Saith, if you would win Pagans leave all their Solemnities, for sake their Toyes.

The Judgment of the Church of Scotland in their Letter to the Bishops of England 1556. from a General Assembly at Edenbo∣rough, thus writ if Surplice, Corner Cap, and Tipper, have been Badges of Idolators in the very Act of Idolatry, what have the

Preachers of Christian Liberty, and the open Rebukers of Super∣stition to do with the dress of the Romish Beast, And in the Con∣fession of their Faith sworn to by them, and the Kings Majesty al∣so; We find these words. and Detest all his Ceremonies and False Doctrines of the Roman Antichrist added to the Ministration of the True Sacraments, We Detest all his vain Rites, Signs and Traditions brought into the Church without the Word of God; Mr. Rogers that Holy Martyr would not Consent to a Cannon that was to be made in K. Edwards Days for the Clergies Con∣formity in Cap, Tippet, and the rest of the Apparel, unless it, might be Decreed, that the Papists for a Difference between them and others might be Constrained to wear upon their Sleves A Challice with a House upon it.

Bishop Pilkington misliked, that in our Liturgy we are so like the Papists in Marriage, and many other things this faith he is our fault generally that we differ not from them in all our Ministry.

Bishop Bilson Defending the Reformed Churches against a Slander of the Papists, Approvingly Reporteth thus of them, The Reformed Churches Saith he, are so far from Admitting the full dost of your Heresies, that by no means they can digest one Dram of your Ceremonies.

Dr. Humphrey Saith, That we aught to Refuse to Conform our Selves to the Enemies of God, in any of their Ceremonies, Professing plainly his Desire, and hope of the utter Abolishing of the Ceremhnies af all the Monuments of Popish Superstition, that yet Remain in our Church.

Dr. Fulk Saith, That if a man mislike our Form of Service, as not differing sufficiently from yours, he Sheweth his greatest Zeal in Detestation of your Idolatry, and Blasphemy; And a∣gain we abhor sath he, whatsoever hath but a Shew of Popery.

Dr. Stu••liff maketh this one of his Principal Arguments a∣gainst the Papists, that they have derived most of their Ceremo∣nies and Customs from the Jews and Pagans; To the same Pur∣pose Mr. Greenham and Mr. Marbury.

That Agreeing with us, most of the Reformed Divines do hold.

1. That those Laws that we have Alledged out of the Old Testement against the Monument of Idolatry, do bind us as much as they did the Jews, and from them they Conclude as we have done, That all Reliques of Popish and heathe∣nish Superstition are to be Banished out of the Church of

Christ; of this Judgment are Calvin, Martyr, Grineus, Wol∣phins Ʋrsinus Machabeus, Zanchius, Simetrus, Zepperus, our own Book of Homilies, Dr. Fulk and others.

2. That Hezekiah Josiah and the rest of the Godly Kings of Juda which shewed most Zeal in Abolishing those things which had been abused by Idolatry, did no more then they were bound by the Law of God to do, And that from their Example, the Argument holds strong against the Monu∣ments of Idolatry, now because all Christians are Bound to Imitate their Zeal therein; Of this Judgment was Au∣gustin, Calvin, Martyr, Wolphins, Eevator, Zanchius, Bishop Jewil, Bilson, Dr. Fulck, Dr. Raynold, Dr. Andrews, Mr, Perkins, and Others.

3. That the Retaining of Popish Ceremonies, will certain∣ly be a means to indanger the Doctrine that we profess, and to bring the People back to Popery; this was the judg∣ment of the People of Saxony and them of Humburgh and of Luther.

4. That the Retaining of the Ceremonies of Idolaters will Cause them to insult over our Religion, as if it could not stand without help from them, and to harden them in their likeing of their own Idolatry, this Reason hath bee used a¦gainst Conformity with the Jews by Constantine the Emperor and by all the Fathers in the first Counsel of Nice, and a∣gainst Conformity with the Papists, Begentiis, Musculus, Bishop Jewel, and Others.

5. We are Confirmed in this our Perswasion, that it is unlawful to Retain the Ceremonies of the Papists by Experi∣ence of the Great hurt they have done, and do Dayly in the Church, for we find that some of the Learnedest of the English Papists, Namely, Martial, Bristow, and he that pen∣ned the petition for the Papists which Dr. Stutliff and Mr. Powel have Answered, have by this Argument Justifyed their Church and Religion, that we have borrowed our Ceremo∣nies from them, yea some of them, as Harding, Martial, and he that Writ the Astrological Epistle for our English Papists have professed, that this was to them an Evident Argument, that Q. Elizabeth did in her Conscience like well of their Religion, because She liked and maintained their Ceremonies, and the Superstitious Multitude do usually de∣fend the Blessing of themselves, with Crossing their Breasts

and Foreheads, by our Crossing our Children in Baptism: So far the Abridgment. And to which we may add this further Testimony, following, viz.

Altas Damas. p. 612, 613. tells us, That from three Romish Channels was the English Service raked together, namely, 1st. The Breviary, out of which the Common-Prayers are taken; 2dly, The R••tual, or Book of Rites, out of which the Administration of Sa∣craments, Burial, Matrimony, Visitation of the Sick are taken; 3dly, The Mass-Book, out of which the Cons••cration of the Lords Supper, Collects, Gospels and Epistles are taken.

Bishop Hall in his Quo Vadis saith, That his Eyes and Ears can witness with what applause the Catholicks entertained the new translated Liturgy of our Church.

Mr. Thomas Gage in his English American, chap. 22. p. 205▪ thus expresseth himself, I conti••ued twelve Moneths at my Ʋnoles House at Gatton, searching (though unknown to my Ʋncle and Kindred) into the Doctrine and Truth of the Gospel professed in England, for which cause I made many Journies to London, and then privately I resorted to some Churches and especially to Paul's Church, to see the Service performed, and to hear the Word of God preached, but so that I might not be seen, known or discovered by and Papist▪ When in Pauls Church, I heard the Organs, and the Musick, and the Prayers, and the Collects, and saw the Ceremonies at the Altar, I remembred Rome again, and perceived little difference betwixt the two Churches: I searched further into the Common-Prayer, and carried with me a Bible into the Country on purpose to compare the Prayers, Epistles, and Gospels with a Mass-Book, which there I had at command, and I found no difference, but only English and Latine; which made me wonder, and to acknowledge, that much remained still of Rome in the Church of England; and that I feared my Calling was not right.

And p. 209. tells us, That upon his return afterwards to Rome, that Father Fitz Herbert told him, that the Common-Prayer Book (which was composed for Scotland) was by Arch-Bishop Laud sent to Rome to be first viewed and approved by the Pope and Car∣dinals, and who upon the perusal did approve thereof, and liked very well for Protestants to be trained in such a form of Prayer and Service, &c.

Great Cerus Panegyer. Missae. cap. 11. 12. alledgeth against the Reformed Churches; the English Service-Book for their Popish Holy-days, the Book of Canons for the Sign of the

Cross, and Kneeling at the Altar, and for the whole Hierar∣chy, &c.

Cornelpis Scultingius in his Hyerarchica Anicrists, citeth whole Leaves out of Whitegift for the defence of their Hierarchy.

Stapleton Reflect. against Whitaker, Cont. 2. Qu. 3. Art. 3. useth Whitegift's Argument to uphold their Discipline, and professeth they are built upon one Foundation.

They further say, as Paep. Sapp. Anno 1604. Reas. of Relig. 13▪ That from their Treasure-House, the Religion now established in England, hath learned the form of Christening, Marrying, Church∣ing of Women, visiting the Sick, Burying the Dead, &c. as their Book (say they) translated out of ours declares.

Curtaine, Of Ch. Power, p. 40. saith, That he heard one of the Jesuits say, that it was his hopes, that our Service and Ceremo∣nies would return us again to Rome.

Another Objection is this, That whilst they separate for indifferent, and about disputable things, they do violate a known plain positive Scripture, which enjoyns the Inferiors to be obedient and subject to their Superiors.

The Protestant Reconciler, 2 part, urges it as an Objection brought against the Diffenters, compar'd with 1 part, p. 198. That seeing God hath enjoyned all Persons to obey those that have the Rule over them, Heb. 13. 17▪ and submit themselves, and to be subject to the higher Powers, as to the Ordinance of God, and that for Conscience sake. He that can satisfie his Conscience in his Refusal so to do, must shew some Law of God as evidently forbid∣ding his Obedience to what Superiors do enjoyn▪ as do these Scrip∣tures command OBEDIENCE to them in ALL LAWFUL THINGS.

And you tell us in your Scrupulous Conscience, pag. 33. That these things of a publick Nature belong only to our Superiors and Governours; and if they appoint what is unfit, indecent and inconvenient, they only are accountable for it; It is not the fault of those that joyn in such Worship, or yield to such Injunctions (NOT PLAINLY SINFUL) for the of Peace and Order. And the late most terrible Thunder-clap from the Bench▪ giving the Dissenters in charge to the Grand Jury, as such Despisers of Authority, who had sin'd the unpardonable sin, not to be forgiven them.

To which we say, That it is most certain that Obedience is due from Inferiors to Superiors, for Conscience sake, and for the Lord's sake. But then that is limited to be only in the Lord; for if they who are his Ministers, command any thing not agreeable to his Word, and plainly Sinful, though they may call them Indifferent things, State Policy, Order and Decency, we are justifi'd with the Midwives, in diso∣beying the King's command, Exod. 1. 17. and Saul's Guard, in refusing Obedience to the King, 1 Sam 22. 17. and Daniel and the three Children in disobeying the King, Dan. 3. 6. and with Peter and John, who refused to forbear preaching Christ at the Rulers command, telling them, It was beete to obey God than Man. Though this absolute obedience to Superiors (as you'l find) is an Argument principally urged by men who have the Magistrate on their side, and their own Profit and Advantage concern'd, then Obedience to them is cryed up to be better than Sacrifice, and fall foul upon the Consci∣entious, as Disobedient, Seditious and Rebellious. So Celsus the Heathen, reproaches the Christians for their forsaking their publick Assemblies, getting into Corners, disobeying Authority. So all the time of Popery were the Waldenses, Wicklivists, Lollards and Protestants, branded with Seditions, Disobedience to Authority, impugning the King and Queen's proceedings. And how doth Bonner lay the 13 Romans to the Martyrs, to require their Obedience and Subjection to all their Mumsimus's and Sumsimus's? But if the Tide be turn'd, and the Magistrate on the other side, then the same men cry out against Imposition and Persecution, as it was with the Arians and Orthodox, under the several Emperors of different minds; the 13 Romans was in those days used as the Dutch-man's Breeches to serve all occasions, and always improved to establish and inforce the present Impositions by the Power and Religion which was uppermost. This re∣proves all our worthy Witnesses, the Waldenses, Wicklivists, Lollards, &c. who bore up for Christ against all their San∣guinary Laws, Prohibitions and Commands, and those who opposed Jeroboam's Calf-Worship. This would establish the Religion of the present Power, be it either Judaism, Tur∣cism, Popery, &c. and a conformity to it. But 'tis said, you intend this subjection to Superiors, only in lawful things, things not plainly sinful. Then if the Inferior be to judge

what is Unlawful, and plainly Sinful, the Controversie is at an end. If they command lawful things, they command no other than God has commanded, which makes it lawful, then Obedience (as due) is given to God. If they com∣mand in the things of God any other than lawful, or what he has required, they have no Authority so to do; and we Sin not in Disobedience by your own Rule, if they command sinful or unlawful things.

As to those things of an Indifferent Nature, or things not possitively forbidden, under which is included all the Rites and Ceremonies injoy'd by man, whereof no Word of God for. We know of no such things; all the Rites, Services and Ceremonies to be observed and enjoyned in Gods Wor∣ship, being necessary things, and no negative Articles of Faith, as before.

Object. But is it not manifest, that Persons who presume to seperate from the Religion established by Law, are usu∣ally of turbulent, seditious, factious Spirits? otherwise what means those sensible Impressions that have lately been made upon Authority, expressed by the publick Declaration, ma∣nifold Addresses, and Pulpit Alarms, reflecting upon them as to the PLOT, and the Severity used by putting the Penal Laws in execution against this sort of People in City and Country?

Its very true that Press and Pulpit, late Declaration, Weekly Addresses, and severe Usage both in City and Coun∣try speaks this Language. But 'tis not therefore true, that the Dissenters are guilty of Sedition, Treason and Rebel∣lion, because the Truth and Innocency of Gods Church and People (as traduced to Authority) have been so falsly and maliciously branded and handled all along, which may be some Relief to them under their present Tryals and Suffer∣ings; Suggestions, Calumnies and Outcrys being no Proofs.

Did not the Church of old pathetically complain of the very same Usage? The Mouth of the Wicked and Deceitful are opened against me, they have spoken against me with a Lying Tongue, they compassed me about with words of Hatred, and fought against me without a cause, Psal. 109. 2, 3. So no new thing.

And again, They that hate me without a cause, are more than the Nairs of my Head; they that would destroy me, being my Enemies wronfully, are mighty▪ for lo, they lie in wait for my Soul; the mighty are gathered against me, not for my Transgres∣sion, not for my Sin, they run and prepare themselves without my fault, Psal 69. 4. 59. 34.

And further, Mine Enemies (saith the Church) reproach me all the day; and they that are mad against me, are sworn a∣against me [it seems they wanted not perjured Informers in those days.] Therefore prays,

Let not them who are my Enemies wrongfully rejoyee over me, neither let them wink with the Eye, that hate me without a cause; for they speak not Peace, but devise deceitful Matters against them that are quiet in the Land.

Was not the Slander, wherewith the Adversaries of the Church reproacht them in Ezra's and Nehemiah's time, viz. (that for their peaceable attending upon the Lord, they were esteem'd) A Rebellious and Factious People, and hurtful to Kings, moving Sedition, Ezra 4. 15. Neh. 6. 6.

And was not this the Accusation of wicked Haman against Gods People, that because they dissented from the Religion established by Law; having Laws contrary to the Kings Laws, therefore as Seditious and Rebellious they ought to be cut off, and not suffered to live, Esth. 3. 8, &c.

Were not the three eminent Dissenters in Nebuchadnezar's time so treated for their Non-conformity to the Religion e∣stablished Law, and as Turbulent, Stubborn, Factious, Disobedient and Rebellious, cast into the Fiery Furnace? Dan. 3. And after∣wards, Daniel upon the same score slung to the Lyons, though his God and his Innocency pleaded his Cause against his ma∣licious Treppaning Adversaries [that could only in the mat∣ter of his God get the Advantage against him] My God (saith he) hath sent his Angels and shut the Lyons Mouthes: forasmuch as before him Innocency was found in me, also before thee, O King, have I done no hurt, Dan. 3. 21, &c. And what became of their malicious Accusers, afterwards you there understand.

Neither did our Saviour himself, who was so meek, gentle and innocent, so harmless and inoffensive, meet with other measure, being directly so dealt with.

Did not the Treppanners assault him? For is it not said,

They watched him▪ and sent forth Spyes, which should feign them∣selves just Men, that they might take hold of his words, that they might deliver him unto the Power and Authority of the Gover∣nour. And they asked him, saying, Master, we know that thou sayest and teachest rightly; neither acceptest thou the Persons of any, but teachest the Way of God truly. Is it lawful for us to give Tribute unto Caesar, or not? There was the catching Que∣stion. And to which, though by his Practice, working a Miracle to pay Tribute, Mat. 17. 27. and his present Answer, he stopt their Mouthes; yet it would not serve his turn, but stoutly do they accuse him of the very Sedition and Treason They designed to make him guilty of. And they began to ac∣cuse him, saying, We found this Fellow perverting the Nation, and forbidding to give Tribute to Caesar, saying, that he himself is Christ, a King, and they were not Caesar's Friends who said otherwise, Luke 23. 2, &c. Upon which he was cast, con∣demned and put to Death, and the Inscription wrote over him (to justifie his Crucifixion) was, THIS IS THE KING OF THE JEWS. Though he was altogether Innocent, ha∣ving done no violence, Neither was Guilt found in his Mouth, but under all their Mischief and Spite with Meekness and Patience committed himself to him who judgeth Righteously: Giving us therein also an Example how we should behave our selves under like Circumstances.

And so they dealt with his Followers afterwards; did they not draw Jason and the Brethren unto the Rulers of the City? crying, These that have turned the World up side down, are come hither also. And these do all contrary to the Decrees of Caesar, saying, There is another King, one JESUS; and they troubled the Rulers of the People when they heard these things, Acts 17. 6, 7.

And so they laid many and grievous things against Paul, which they could not prove, viz. That he was a Pestilent Fel∣low, a Mover of Sedition throughout the World, Acts 25. 7. and 24. 5 And what was this for, but the preaching and practising the Precepts and Doctrine of the Gospel, to make men holy and happy?

And did they not so deal with the Christians in the days after the Apostles, as Justin Martyr's and Tertullian's Apolo∣gies, and Origen's Defence against Celsus make manifest? How all manner of Evil is charg'd against the Dissenters in

those dayes ••alsly? How Vicious and Seditious in their Conventicles? What Despisers of Dignities? What E∣nemies to C••sar? And whatever publick Evil or Calamity be••ell, it must be laid to the Christians charge, and to the Lyons they must go, right or wrong, for the same. If Ner•• has a mind to burn Rome, it is but laying it to the Christians charge, and that's enough

And was it not just so they dealt with our fore-Fathers, the Waldenses, Wicklivists, Lollards, and the Protestants in the Marian dayes, as Turbulent, Factious, Seditious, Resisters of Authority, &c.?

And may we not truly say, as it was then, so it is now? And may not you your selves, who so carry it to your dissent∣ing Brethren, expect the same measure from that Generation of men, if they should get an advantage again in this Nation? as our Saviour tells you, Mat. 7. 1, 2.

It is no new thing, you-see, to have Innocency and Truth falsly and injuriously charged, and treated as Sedition and Treasor.

And may not the dissenting Party, notwithstanding all the Rage, Noise and Clamour, the many Provocations by mali∣cious Prosecutions, invading of Properties, Priviledges, &c. Worrying of Informers and Souldiers, Fines, Confis∣cations, Imprisonments, the Deaths, both in City and Country these two and Twenty Years, challenge the worst of their Enemies to come forth and produce any one thing wherein the Dissenters (as Dissenters) are justly to be charg∣ed with Sedition, Treason or Rebellion, [in this Nation] but that under all they have behaved themselves meekly, pati∣ently and submissively, as becomes their holy Profession?

And as for this horrid Slander of being all engaged in a late Plot, [their Principles leading thereto;] 'tis like all the rest. If to have been under the highest Provocations, and in the Exercise of the greatest Patience under them, renders them guilty, it may be something: Otherwise, if Proofs be neces∣sary to make People guilty, why have not the Witnesses ap∣peared? But this is but a pretence; for have they not suffer'd long before any Plot was talkt of?

But as to this, 'tis said, Have not several been imprisoned, some fled, and others executed about the Plot?

That several have been imprisoned, some fled and some

executed, who have been reputed Non-Conformists, is very true; and so have many more of the Conformists, I presume, four for one of the other: Will it therefore be a fair way of Arguing, Because so many of the Conformists are said to be in the Plot, therefore all the Conformists of the Nation are guilty, and ought to be severely handled. I remember it was thought a very unfair way of proceeding of old, because Coll. Wagstaff transgressed in the West, that therefore my Lord of Kingstone must be punished in the North; nay, the whole party decimated for the same.

If some of the Non-Conformists are found Tardy upon good Proof, let them suffer the Penalty of the Law; but let not the Innocent be judged and punished with the Guilty, much∣less let not the Principle of Non-Conformity be judged, be∣cause some have miscarried under that Profession; for by that Rule may not the purest state of the Church, both in the Old and New-Testament, be censured and judged, who had their Chora's, Judasses and Diatrophesses amongst them? His Maje∣sty in his Speech to both Houses, gives us a good Rule here∣upon, viz. Let us look forward and not backward, and never think of what is past, except men put us in mind, by repeating faults we had forgot; and then let us remember no more than what con∣cerns those very Persons.

But have they not appeared of late years very zealous and forward in Elections of Parliament-men, and other publick Officers in City and Country?

It is true, they have so, and so have the Conformists also, ten for one to their Number, both in City and Country; but what Transgression is that? What Law have they broke in Voting according to their Consciences, by endeavouring to bring such into Trust and Authority, as they have judged most Able and Honest to serve their Country, in a time when we are told by the King and four Parliaments of a POPISH-PLOT to subvert the Government, and to Ruin us in all our concerns?

But this as to Heresie, Schism, Treason, Rebellion, and Plotting (that are charged upon us) I do ingeniously and fully so far own and acknowledge in my own behalf, and in all others that I know of this despised reproached Number, that if to worship the God of our Fathers in the way of his own appointment, believing all things which are written in

the Law and Prophets, be esteemed Heresie, we are Hereticks, [as K. Charles the first answered the Popish Marquess, as be∣fore.]

That if in Dr. Pierce's words (to justifie the Schism and Separation from Rome)

To have recourse to the Scriptures, consulting those Oracles, how things stood from the begin∣ning, and only separating from them, we find Separatists from the Primitive Church and Truth; we make Asec••••••ion that we may not partake of the [English] Roman Schism, and answering the Lords express Command, Come out from amongst them,

be ye sepanate, &c. 2 Cor. 6. Rev. 18. 4. be to be esteemed Sedition, Schism and Separation, we are Se∣ditious, Schismaticks and Separatists.

If to own the Soveraignity of Christ (by whom all things were created, and by whom all things consist, who to this end dyed, rose again and revived, that he might be Lord both of quick and dead, to whom the Father hath given all Power, both in Heaven and Earth, King of Kings, and Lord of Lords) and Powers and Potentates as under him, in Con∣science to him, to whom you own every Knee must bow▪ and the King is but next and immediately under him, supream Head and Governour in all Causes Ecclesiastical and Civil, it being also stampt upon our Coyn, Christ•• Auspice Regn•• [Christ the Kingdom's happy Guide▪] If the owning and asserting his Soveraignity in chief, be Treason and Rebellion, we own we are such Traytors and Rebels.

If in our Places and Stations, to endeavour the Defence of the English Government, Laws, Liberties and Properties, and to keep out the Popes forreign usurped Power, who has heretofore so tyranniz'd over Prince and People, both as to their Bodies and souls, in these Nations, and to which, all who have taken the Oath of Allegeance are so solemnly en∣gaged, be to be esteem'd Plotting and Plotters, we own our selves guilty of that Plot.

Notes

• Explicat. Quest. illust. 4. p. 46. & 112.
• Common-Prayer Book Ʋnmasked, p. 9.
• Objection. 4.
• Answer.
• Objection.
• Answer.
• Objection▪
• Answer▪
• Objection.
• Answer.
• Imposition & Persecution.
• Bish. Jewells Apology, pag. 543.
• Dr. Moore.
• Mr. Chil∣lingworth.
• Dr. Stilling∣fleet.
• Dr. Tayler.
• Dr. Tillotson.
• Lord Castle∣main.
• Cambden in the Life of Q. Elizabeth.
• Dr. Burnets History of Reformation.
• part of the Councils Let∣ter to the Arch Bishop of Can∣terbury, and Bishop of Lon∣don.
• Treasurer Bur∣leighs Letter to Arch Bishop Whitgift.
• Arch Bishops reply.
• Objection.
• Answer.
• Luk. 20. 21▪ &c.
• Prim. Rule of Reformation.