A discourse about ceremonies, church-government and liturgy humbly offered to the consideration of the convocation / by J.G.G.

Of the Common-prayer-book.

ONE thing more I must speak of (though already this Discourse be longer than at first I thought it would be) and that is, the Liturgy, which I shall do as briefly as possibly I can: In order to it, 'twill not be amiss to take notice how much that Space of Time, name∣ly, Queen Mary's Reign, between King Edward's and Queen Elizabeth's had altered that Spirit which appear∣ed in the Reformation under that pious young Prince, the Josiah of his time. That bloody Persecution had destroyed the Lives of several of those Godly and Learn∣ed Instruments of Reformation under the former Reign, who in that great and good Work proposed un∣to themselves no Humane By-Ends, but only the Glory of God according to his Word; and though in the Be∣ginning of Queen Elizabeth's Days, there were several worthy Instruments, yet the Spirit they were acted by, was somewhat altered, if not in the whole, yet in part, as it will appear, if we compare the Articles as they were set forth in King Edward's Days, in the Year 1552, with the Edition which the Convocation under Queen Elizabeth in 1571 hath left us: There are some conside∣rable Alterations in the Articles, as also in the Common∣prayer-book; what they are, for Brevity sake, I shall not set down, yet I shall say they are about the Articles of Grace, of Justification, of Sacraments, of the Lord's Supper, and of Traditions: The Expressions left out of them hath proved some Detriment to the Truth, for they were strong against some Errors that appeared since, and to confirm the Truths therein contained. But this in general may be observed about the Prayer-Book, how the Common-prayers are taken out of the Breviary, the Administration of Sacraments, Burial,

Marriage, Visitation of the Sick; out of the Ritual, the Consecration of the Lord's Supper, Collects, Gospels, and Epistles out of the Missal, and for the Book of Or∣dination of Archbishops, Bishops, Ministers, &c. out of the Romish Pontifical. Two Popes, Pius 4th. and Gregory 13th. would have approved of it; if Queen Eli∣zabeth had been content to have taken it from their Hands, and as to matter and manner they are such as that when the Devonshire Papists understood it was no other but the Mass-book in English, they were pacified about it: A ranck Papist, Dr. Carrier, said, the Com∣mon-prayer-book and the Catechism contained in it, hold no Point of Doctrine expresly contrary to Antiqui∣ty, that is, the Romish Service, only it hath not enough in it. Considerat. pag. 45. sect. 8, 9.

It is observable how Secretary Walsingham hearing there was a Bull of Excommunication to come out against Queen Elizabeth, used a politick Trick to pre∣vent it: He caused two of the Pope's Intelligencers, at the Pope's own Choice, to be as it were in secret brought over, and to them he appointed a Guide to shew them in Canterbury and London, Service solemnly sung and said with all its Pomp; which Order the Po∣pish Intelligencers seeing and admiring, they wondered their Master would be so unadvised as to interdict a Prince or State whose Service and Ceremonies did so well agree with his own; so returning to the Pope, they shewed him his Oversight, affirming how they saw no Service or Ceremonies in England but what might very well have been performed in Rome, whereupon the Bull was presently called in.

The Prayer-book is the Beads of our high Church-People, for as Papists think all is well with them if they do but tell their Beads so many times a Day, hence it is that they look upon it as their great Work when they go to their Churches, where they mutter so many Pater

Nosters, or so many times the Lord's Prayer, and Ave∣marias, or the Angel's Salutation to the Virgin: So we have amongst us those who think to have performed the whole Christian Duty, if they do but go to the Service as they call it, and hear the Prayer-book read.

Out of the Common-prayer-book, in that Part of the Litany, where it is said, from Sedition and privy Con∣spiracy, the following Words are left out, From the Ty∣ranny of the Bishop of Rome, and from his detestable Enor∣mities. I think after the bloody Tragedy acted under Queen Mary, we had no more reason to leave out that important Truth, than they had before to have it in.

But to speak something more in general upon this Sub∣ject, though within as narrow a Compass as I can; be∣cause, by others much hath been said to the Purpose. We declare we are not against Liturgies, other Reform∣ed Churches have them, and we own they are Help up∣on Occasion, wherefore we be wronged when traduced for Enemies to Liturgies, we love them full, compre∣hensive, and to the purpose, but not clogged with su∣perfluous Repetitions: 'Tis good to have a Form for Administration of Baptism, of the Lord's Supper, and bles∣sing of Marriages, but they must not be too long nor too many, nor be a Hinderance for Ministers to exercise the Gift of Prayer, or to make them neglect it, nor to justle out preaching; neither must Men make the publick Worship of God consist only or chiefly in hearing Pray∣ers read. With these Cautions we approve well of a Li∣turgy; wherefore let it be known we except not against Liturgies in general and as such, but in particular against such as we think to have just Exceptions against, either as to the matter or to the manner of using them. As to those Liturgies fathered upon St. Peter, St. James, and Mark; they are spurious, and were obtruded up∣on the World by the Romanists.

Although I do not intend to insist upon those Places of the Common-prayer-book which we have just Cause to except against, because others have done it before, yet something must be said to it, and we must come to some particlars. I shall begin with the Rubrick, concerning the Order how the rest of the holy Scripture, besides the Psalter, is appointed to be read; in the first Para∣graph is a Brand and a Slight put upon holy Canonical Scripture of the Old Testament, for it is said, It shall be read through once every Year, except certain Books and Chapters which be least edifying, and might be spared, yet instead of these are read several of the Apocryphal Books, as Ecclesiasticus, the Wisdom, 2d. of Esdras, Baruch, Ju∣dith, Tobith, &c. Whereby a visible Preference is gi∣ven to those Humane Writings, before the authentick Word of God, for they are lookt upon as best edifying and least to be spared. In the point this is worse than Papists who give the Apocryphas and their Traditions an equal Authority to Canonical Scripture, which is the Word of God, when the others are the Word of Man; but this, as I already observed, giveth the Preference to some of the Apocrypha before some of the Canonical: I hope this shall be no Question between us, we all know the Reasons we have against Papists about the Authori∣ty of the Apocrypha. First, They were all written after the Time of Malachy the last of the Prophets. Secondly, None of the Apocrypha is written in Hebrew which is the Tongue used by the Prophets. Thirdly, Neither the Jews nor the primitive Apostolical Church ever received them as Canonical. Fourthly, they were never quoted in the New Testament by our Saviour or his Apostles, tho there be Places quoted out of every Book of the Old Testament, and our blessed Saviour mentioned the Old Testament under three Heads, The Law of Moses, the Prophets, and the Psalms: But the fifth and chief Reason, be∣cause in every thing they do not agree with the Canonical

Scripture, nor with themselves, as hath been shewed by some of our Divines, as Whitaker, Reynolds, &c. special∣ly in Ʋsher's Body of Divinity; and by Forreigners, as Polanus, Chamierus, and so many more: And this I press the more because the Authority of it in Scripture is one of the Fundamental Points of our Religion, and one of the greatest Controversies between Papists and us.

In the last Paragraph of the same Rubrick 'tis ordered thus, as often as the first Chapter of St. Matthew is read, ei∣ther for Lesson or Gospel, ye shall begin the same at Vers. 18. and the third Chapter of St. Luke's Gospel shall be read unto the middle of Verse the 23d. Surely that which is order∣ed to be left out is Part of Scripture as that which is read; the one as well as the other are written for our Instruction as well as Comfort: That which is unread is of a high Concernment, for though it consists only of proper Names, yet contains a most important Matter, every Degree of our blessed Saviour's Genealogy, which God under the Old Testament took such Care to pre∣serve clear, that when the Messiah came to be born, there should be no Doubt, no Difficulty made of his be∣ing of the Seed of Abraham, of the Family of David which St. Matthew proves on Joseph his supposed Fa∣ther's side, as St. Luke on Mary's; the first divided into three Classes of 14 Generations, every one of which makes undisputably a great Article of our Faith, how Jesus Christ, born of the Virgin Mary, is the true Messi∣ah promised to the World out of Abraham's Seed, and then the mention amongst Christ's Ancestors made of Thamar, of Rachab, of Ruth, of her that had been Ʋri∣as's Wife, Bersheba, whereby Christ owns for his Relati∣ons, according to the Flesh, some branded with notori∣ous Faults, others, though Aliens from the Common∣wealth of Israel, and Strangers from the Covenants of Promise, to shew how in his Spiritual Relations he

would not disown the most notorious Sinners and never so much Gentiles: This I say affords matter of Medita∣tion, and so is not to be unread.

Here followeth the Table of the proper Lessons to be read; at the Head whereof we find the Word Mattens for Morning Prayer, and to have matched things well, there should have been the Word Vespers instead of Evening Song; both Words in that Sence used in the Church of Rome, from whom we borrow both Names and things, as we shall have Occasion farther to speak of, now these Words are derived from Latin and used in Italian, Spanish, French, &c. 'Tis no wonder if ha∣ving taken things out of their Latin Books, we also re∣tain some of their Names, as Advent, Epiphany, Quin∣quagesima, Sexagesima, Septuagesima, &c. which are barbarous to every English Man unacquainted with the Latin Tongue, or with the Customs of that Church, so we do continue their Mass Names and Days, as Christ∣mas, the Day when Mass is said for the Birth of Christ, Candlemass, the Day of the Mass of Candles, for then Popish Churches are full of them; Lammas Day, the Day when here in Time of Popery they said Mass for the Preservation of Lambs, Michaelmass, the Day when Michael's Mass is said, &c. We say no Mass upon those Days, but we have Collect, Epistle, and Gospel, some of which Papists use upon those very Days.

Now, if we look into the Kalender, we shall there find the Names of many Saints which either were never in Nature, or else are honoured upon Earth, when may be their Souls are tormented in Hell, Boniface, Silvester, Clement, Dunstan, George, Martin, Denis, for there must be Champions to defend the rest, specially the La∣dies, as Margaret, Agnes, Magdalene, Katharine, Aga∣the, &c. and to be merry, Cicely the Patroness of Musi∣tians, with Nicolas, Crispin, Blasius, Patrons of Seamen, Shoemakers, &c. Hugh, Valentine, Edward, Machal;

amongst other Inventions that of the Cross must be in too, Remige and several other Popish Saints, whose Names should not be in our Mouths, much less in our Common-prayer-book; we must not omit how there are five Holy Days for the blessed Virgin, Purification, Annunciation, Visitation, Nativity, and Conception, there should have been also her Assumption, when she was, as they pretend, carried up to Heaven in Body and Soul, then we could have all the Papists keep for her, when alas I defie them all together to prove any of those Days to be the Day which they keep it for. so then they are kept at a Venture: What shall we say of the Names of Rogations, Ember Week, and so many more to be found in our Prayer-book, which are the Quintessence of Po∣pish Superstitious Holy Days. What I say is not in Rela∣tion to the civil Part of those Names, but as to the Spiri∣tual, as they are brought into the Church. But they will say, we keep not all such Dayes, there is only a cer∣tain Number mentioned after the Kalender, but I ask wherefore then do you set them down, yet there are Mornings and Evenings, first and second Lessons for the very Day which I make no doubt are read where Ser∣vice is every Day. In the same Kalender we find the fasts as well as Feasts, and those Fasts are always upon the Eves of certain Holy Days, which are many, only I find St. Mark and St. Luke have none, whilest All Saints have, wherein a Partiality appeareth; we have Good Friday, Holy Thursday, no better nor holier than ano∣ther, whole Lent, &c. But this matter of Feasts and Fasts I have spoken of before.

Upon the first of May is the Feast by Papists dedica∣ted to Philip and James, but we are so fond of the Latin Tongue, that because Jacobus is the Latin for James, in the Payer-book 'tis called Jacob and not James. I know no other Reason why it should be so, only be∣cause it hath a greater Affinity to the Latin, the Latin

Church we still retain a Kindness for. After the Kalen∣der are certain Notes belonging to it, whereof one is, that the 13th. Chapter of Daniel is to be read until such Words. The Book of Daniel hath but 12. Chapters in all, and must the History of Susanna, against which, as an Apocrypha, are lawful Exceptions, be fathered upon that holy Prophet, and be inserted into his Book as a Chapter of it?

In the Morning and Evening Prayers, when the gene∣ral Confession is read by the Minister, it were well for the People within themselves or with a very low Voice to follow him; but so loud as usually it is, is not perti∣nent, but makes a Noise and Confusion; for the same Reason the Answers that follow the Lord's Prayer, which indeed have very little Relation, if any at all, with what goeth before or what followeth: In Prayer the Minister is the Mouth of the People to God, and the People with their Hearts are to joyn with the Mini∣ster in his Prayer, as with Reverence and Attention they ought to hear when he is God's Mouth to them, that is, when he preacheth. I might take notice of what is said there of singing the Lesson in plain Tune, to sing the Collect, Epistle, and Gospel, which are very improper things: So of their Benedicite, Magnificat, Nunc dimittis, which I suppose might admit of English Names, of which I shall speak hereafter; as for the An∣swers at the latter End, they contain good Expressions, but ill applied without a Connexion between them∣selves, all after the Romish way, which 'tis to be wished we had not so much of as we have, we could well enough be without it as without those Portions of Apo∣cryphas when we are wanting something for Instruction, Comfort, and Edification, which the Word of God may supply us with. 'Tis not enough to sing our Pray∣ers, but our Creed and Confession of Faith must also be sung, as ordered in the Evening Prayer upon some certain

great Days therein named. We grant that 'tis well to have those several things in Verses to use them; howe∣ver herein Men ought not to allow themselves oto much Liberty, for the Word of God ought always to be handled with a great Respect and Reverence, the Tone of our Voice ought to be adapted to the Matter, and the Occasion according to that Rule of St. James; Is any among you afflicted? Let him pray; is any merry? Let him sing Psalms: Prayer and Singing are different Du∣ties to be used upon several Occasions, as are Affliction and Mirth.

Before I proceed farther, one thing I must take no∣tice of, which to me seems unaccountable, that is, the using of the Word Priest in our Prayer-book. In the two Places I quoted before, whereunto we may joyn Rom 12, the Apostle mentioneth the several Offices be∣longing to the Church, but there is no sign either of the Name or of the Office of a Priest, under the Law there were some, because Sacrifices were to be made, but under the Gospel no Sacrifice but of Prayer and Praise we have the Eucharisty, or Commemoration of our Lord and Saviour's Sacrifice upon the Cross, but that's good for Papists to have Priests who pretend daily to make an Expiatory Sacrifice for the Sins of the Living and of the Dead, but we abhor such a thing, at least pretend to do so: We say we abolish the thing, and yet retain the Name; the Name of Minister is in Scripture known in this Sence; Let a Man so account of us as of the Mini∣sters of Christ, and Stewards of the Mysteries of God: The Names Bishop, Pastor, and Elder are known in Scrip∣ture, but if they think the Word Minister below them, which I charitably believe they do not, because some∣times, though seldom, they use it, then they may use the Word Elder or Presbyter which is the Greek for Elder, Presbyter, as St. Peter calls himself, and Presbytery are Scripture Names signifying Office in the Church, but

there is a great Difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Presbyter and a Priest, which is the proper Significati∣on of the last, as Heb. 5.6. so then the Word Priest is fetched afar off, and there is no such Office in the Chri∣stian Church.

As to the Litany the same may be said by the People at the same time with the Minister, but with a low Voice and not not after and separately; they do it after the manner of the Kirie Eleison used by Papists; here the People, not the Minister make the Prayer, for they and not he, say, Spare us good Lord: Good Lord deliver us. We beseech thee to hear us good Lord. When 'tis said from Fornication and all other deadly Sin, the Word dead∣ly doth favour the Popish erroneous Distinction of Mor∣tal and Venial Sins: They hold but seven Mortal Sins, whereof Fornication is one, but they hold there are Sins of their Nature not mortal, and which do not de∣serve Death, which is contrary to the whole Course of Scripture, which saith expresly, the Soul that sinneth it shall die, and the Wages of Sin is Death. This may easi∣ly be mended with changing the Word deadly into any of these gross, horrid, enormeous, or such like, which to deny is certainly to refuse Peace upon easie Terms; to pray against Lightning is as good as to pray against Rain, Snow, and the like; by thine Agony, too much like an Oath. The Word gracious, meaned of King or Queen, is not proper in a Prayer to God, who knoweth whom we mean without such Titles; in Prayer the Attribute most gracious, which is a superlative Degree, is not well applied to Princes, we can say no more to God, and as good to call most holy King; there ought to be a Diffe∣rence in Titles given to God, and those given to Princes, specially in Church at the Worship of God: In God's Sight they are but Men, and the Lord is jealous of his Honour and Glory which he declared he will not com∣municate to any one. Let Men keep flattering Titles

when they speak to Princes, though I think none but due ones were better; but in Prayers to God let Names of Blasphemy be avoided, which we all condemn in the Pope of Rome. Farther, it were well to forbear the of∣ten unnecessary Repetitions of the same thing which in this Litany and other Parts of the Book are frequent, and those broken Parts of Scripture which have no relation one to another, all might be made up into one Prayer, and not be divided into so many: Then in one of the Prayers 'tis said, Turn from us all those Evils that we most righteously have deserved: We think the Word justly is more proper the other being ambiguous; Justice and Righteousness do differ.

Now for the Collects, there are many for several Sun∣days in Advent, and so many after Epiphany and Trinity, an odd Way of reckoning the Lord's Days by; in that on St. Stephen's Day, God is prayed to grant us to learn by the Example of St. Stephen. The Name of the Lord Jesus is a strong Argument, and sufficient to prevail with God, if any can, so that of any Man is not neces∣sary, but there is a Day appointed to be kept for that Martyr, and upon it something of him must be said, but we take a great deal of Pains more than the Belie∣vers in his Time, who appointed no Day for him. Who gave the Name of Innocents to the Children killed by Herod's Order? They confessed not with speaking but with dying, and because they were put to Death to sa∣tisfie Herod's Policy and State Jealousie, it doth not fol∣low they died either Confessors or Martyrs, they did not lay down their Lives for the Testimony of the Lord Jesus, for they were not able to know and discern. Why to observe the Day of Christ's Circumcision and not of his Baptism? No Man, as I observed before, can say for certain the Day of any such Feasts they keep, why to keep Epiphany or Twelft Day, so much turned to Excess in Popery and amongst us too? None of these produceth

Decency nor Edification; I think amongst Christians in our publick Devotion book as the Liturgy is: The Words Lord's Day or Sabbath were more proper than Sunday, having as we have a Warrant out of Scripture: This is the Way of reckoning after Popery, I pray God we be not called to an Account for too much following after them: As to observing Days for the Apostles, I know of no Warrant we have to believe God is pleased with it, on the contrary, nor of the Purification of the blessed Virgin which is but a Continuation of a Jewish Ceremony, all which are or ought to be abolished under the Gospel. As to the Collect, wherein it is said, thine only begotten Son was this Day presented in the Temple, it containeth either a Lie which no Man can disapprove, or at least an uncertain and doubtful thing, there being no Certainty of the Day: If by Michael the Archangel or Prince of Angels, be meaned our Lord and Saviour, for the Name Michael signifying, who is like unto thee O strong God, is appliable to him, then he hath his Day called the Lord's Day; if Michael be an Angel, then he is a Creature, so not to be joined with the Creator, and no Days to be kept for Angels, there being no Warrant for it in Scripture. Honour, the Angel would receive none. As for all Saints Days 'tis a Shame, a Day for all Popish Saints; with David we should say, I will not take up their Names into my Lips. As for the Apostles, whilst alive, they never thought nor desired to have Days kept for them after their Death. St. Paul the zealous Asserter of Mercy, and sworn Enemy to any thing of Merit in Man, would never have approved that a Day should be kept for his Conversion, he sufficiently declares against observerving of Days, Months, and Times, and Years, which makes him say, I am afraid of you least I have be∣stowed upon you Labour in vain: he would have said, Who is Paul? Who is Apollo? Who is Cephas? But Ministers or Servants, Earthen Vessels, And a Lump of Clay in the

Potter's Hand; whilest alive, when Instruments in God's Hand, but much less are they after their Death, he would have said what are they? that Days should be kept for them, and for himself? Which once was a Persecutor, a Blasphemer, and the chief of Sin∣ners.

After this followeth the Order for the Administration of the Communion, there in the Beginning of the Rubrick we read of the Curate, and in other Places of Vicars and such inferior Limbs of Hierarchy, whereof not the least Step in Scripture. If Prayers be appointed to be read in the Chancel for Conveniency of Reader and Hearers it's well, but if upon any Opinion of Holiness or other Pri∣vilege of the Place then 'tis ill, for that Place is no better than any other in the Church; but why the Mini∣ster should stand on the North Side of the Table, ex∣cept for Conveniency, I see no Cause, for the Temple of Jerusalem stood on the North Side of the City, but now we ought not to stand upon such Points of the Compass. The People saying after every Precept, Lord have mercy upon us, &c. is superfluous, specially with a loud Voice, once after the last, as we humbly conceive might be enough: Christ forbiddeth to use vain and unnecessary Repetitions, for Men are not heard for their much speaking: It may be observed that the two Prayers for the King are improper upon that Occasion; it supposeth a Communion without a Ser∣mon before, instead of which an Homily to be read, which is better than nothing, but there ought to be a Preparatory Sermon, except in Case of Accident, or else the Ministers are encouraged to Laziness and Neg∣lect, and used to read rather than to preach. After Ser∣mon or Homily the Minister or Curate is to declare unto the People, Popish Custom still, whether there be any Holy-Days the Week following, and if there be, what? To shut their Shops and give over working for the Day. By a Mo∣ral

Commandment of God the Week is divided into two Parts, six Days to labour which many seem not to take notice of, the seventh is the Sabbath to keep it holy.

After this are heaped one upon another Sentences which have no Connexion with themselves, nor Relati∣on to the present Occasion; the thing therein most plain is, that the People ought to make Provision for the Mi∣nister, and that is pressed in five Paragraphs, something indeed is afterwards said for the Poor, but the gathering is, for fear of missing, made before the Communion, when without Diversion, People ought wholly to be taken up with Meditation upon that high Mystery; it were more proper after the Action to gather: But men∣tion is made of Offering Days, a Device at first of the Popish Clergy to satisfie their Covetousness, so that every Man and Woman shall pay to the Curate the due and accustom∣ed Offerings, which is a meer unhandsome Trade in the Church, as if one should say, there is such a Rate set up∣on the holy Sacrament which must be paid before you receive it, for it is said there, after which done, that is, the Money laid down, and not before, the Priest shall say, that is, shall go on, this tendeth to neither Decen∣cy, Order, or Edification, rather to Scandal. If our blessed Saviour was upon Earth, here now as much as as ever, he would have Cause to turn out many who make Simony and Merchandise in and about the Church, as he did formerly. But to go on, in the fol∣lowing Prayer a third time mention is made for the King: We as much as they can be, are for praying for Kings and Superiour Powers, but every thing ought to have its Time and Place, if you will observe Order and Decency, once is enough, afterwards our Thoughts ought to be taken up with higher things, with the King of Kings.

Before the Confession in the Rubrick a Difference is made between the Minister and the Priest, 'tis said, the Confession shall be read by one of the Ministers or the Priest himself: By the Minister may be is understood the Reader or the Clark under the same Name; here is ano∣ther Office in the Church different from the Priest's: Thus in Convents and Monasteries, Papists have Fathers and Brothers, Moncks and serving Fryers, for these to do what the others think to be below themselves, and the Drudgery: Then the Dialogue between Priest and Peo∣ple is not very proper, it might be done without Dia∣logue. Of two Prayer just before the receiving of the Communion; one is to be said (or read, for every thing is but reading) kneeling, the other standing, why in a different Posture? After the Prayer the Minister may rise and consecrate. In the Glory be to God on high, is said thrice in the same Words, thou that takest away the Sins of the World, &c. In the Lord's Prayer such Repetiti∣ons are not to be found, if it be in relation to the most holy and blessed Trinity, we have other Ways to do it than with such Repetitions: Last of all there is this Clause, and yearly at Easter every Parishioner shall reckon with his Parson, Vicar, or Curate (no such Distinction in Scripture) or his or their Deputy or Deputies, and pay to him or them all Ecclesiastical Duties; a Sabbath and Ea∣ster Day very improper to give in and cast up Accounts, a Day or two before or after might be fitter, but this I must not insist upon to come to more material things.

We now must come to publick Baptism, and I cannot forbear taking notice of a thing in the very Beginning, It is not convenient Baptism should be administred but upon Sundays or other Holy Days: Here Holy Days so called are equal with the Sabbath or Lord's Day, when a Diffe∣rence ought to be made between What God hath insti∣tuted and what Men have invented; this strikes at the

Morality of the Sabbath, wherof the keeping is a Pre∣cept of the first Table, so that Men may as well murder, commit Adultery, steal, even take the Name of God in vain, as to break the Sabbath: Whosoever makes no Scruple to break it, will make no Conscience of any thing in Religion. The Questions asked of Godfathers and Godmothers with their Answers in the Child's Name, are unbecoming so holy and so serious a Matter; to say, to forsake the Devil, &c. to believe and to desire to be baptized, by the Mouth of those who without spe∣cial Grace cannot do it for themselves, a Child who can neither hear nor speak, is destitute of the Use of Reason, 'tis a manner of jesting with and profaning that holy Sacrament: Then followes the aerial Sign of the Cross on the Forehead, which one may accidentally happen to make when he puts Flies out of his Face; this Sign saith the Priest is made in Token that hereafter he shall not be ashamed to confess the Faith of Christ, and this as good as the Godfathers Promise to forsake the Devil, for he is positive he shall not be ashamed. Something that followeth we except against, namely, these Children be regenerate and grasted, &c. which is repeated in the fol∣lowing Prayer, We yield thee hearty Thanks, that it hath pleased thee to regenerate this Infant with thy holy Spirit, &c. Somewhat lower I shall give my Reasons; last of all 'tis said, the Minister shall command; here is a Magisterial, and I thought it had been but a Ministerial Authority, that the Children be brought to the Bishop to be confirmed of him, &c. This makes Confirmation an Appendix to the Sacraments, as if it had not perfectly been ad∣ministered, but something had remained to be added to it.

In the manner of Administration of private Baptism are some things which I observed before: This private Baptism seems with Papists to argue an absolute Necessi∣ty of the Sacrament which we deny, when Men have

done what they can to bring the Child to Baptism, and God through Sickness, Death, or otherwise alloweth it not, then Men must submit to his holy Will: other things there are which in the following Head I shall take farther notice of.

This Point of Confirmation is that which followeth next; at the Beginning of the Rubrick is something that needs being explained, for though the Words be clear, the Sence is not, these are the Words, to the end that Confirmation may be ministred to the more edifying of such as shall receive it according to St. Paul's Doctrine who teacheth, &c. This seems to intimate as if Confirmation were ac∣cording to St. Paul's doctrine, but no such thing as this Confirmation is to be read in his Epistles; Prayer and laying on of the Hands may profitably be used upon Children, but such an Act needs not to be called Confir∣mation which Papists make a Sacrament of, and use it to the same purpose. Last of all this is said, he, any Man, shall koow for truth that it is certain by God's Word, that Children being baptized have all things necessary for their Sal∣vation and be undoubtedly saved: Nothing more Positive than this can be said upon a Matter: In the two foregoing Heads something there was to this purpose, to say it once should have been enough, but twice is too much; again, to say as if by Baptism the Child had been infallibly adopted, &c. for our Lord Jesus doth not deny his Grace and Mercy to such Infants; this is too positive, how can he tell it? One may charitably believe it, yet not be true, the same Caution must be observed in the Exhor∣tation following, doubt ye not therefore but do earnestly be∣lieve that, &c. If this was by way of prayer as we be∣seech thee to regenerate, to receive into the Number of thy Children this Child, &c. or if it was said we charitably believe, it would be well; but to say so pe∣remptorily, that it is certain by the Word of God, but no such thing in the Word of God; on the contrary,

this sets up two Popish Errors, first, Necessity of Bap∣tism to Salvation, as if one could not be saved without it, hence they exclude from Heaven Children that die without Baptism, the second Errour, that the visible Sign doth confer the invisible Grace, so that whosoever is baptized, opere operato is thereby regenerated: Who∣soever eats the Bread and drinks the Wine, eats and drinks the Body and Blood of Christ.

There are good Rules set in the Rubrick about Ma∣trimony, as asking of the Banes three several Sun∣days, &c, which well observed would prevent abun∣dance of Mischief by unlawful Marriages; in the Words and Form it may be well till the Ceremony of the Ring put upon the fourth Finger of the Woman by the Man after it had been laid upon the Book with the Money due to the Minister and Clark; indeed amids the Ce∣lebration 'tis very undecent to bring in Money which might better be done before or after the Blessing, but they will make sure of their Fees. Then the Words spoken when the Ring is put upon the Finger, With this Ring I thee wed, with my Body I thee Worship, &c. are unbecoming that holy and solemn Institution; it seems the Ring is made essential to the Marriage; then joyn∣ing together the right Hands, why the right rather than the left called that of the Heart? The Minister may pro∣nounce the Words, but plighting the Troth, and joyn∣ing of Hands are idle Ceremonies too much like a Play, whether or not they be significant, though necessary for the Minister as the Ground of his declaring them Hus∣band and Wife: The saying or singing a Psalm when going to the Communion Table, then the Answers after it, even the Communion at that time is not very pro∣per, neither repeating the Prayer after what was said in the Beginning that Marriage signifieth unto us the my∣stical Union of Christ with his Church: All Forms of that Nature must be short, full, and becoming the Gravity and Majesty of the Ordinance.

Concerning the Visitation of the sick, those Answers at the Beginning do much smell of the Popish Priest, who hardly goes about any Part of his Office but always hath with him his Clark to answer at Mass and elsewhere: Surely upon this Occasion it should be left to the Pru∣dence of the Minister to use his Gift of Prayer according to the Nature of the Disease, to the Shortness or Length of it, and the Temper and Condition he finds the Pati∣ent in by Discourse and Conversation, first with Com∣fort and Exhortations suitable with that State he finds him in, and after with Prayer, 'tis strange that upon such Occasions a Minister should be only doctus in libro, and very sad he can or must not pray, comfort a Pati∣ent, nor hardly preach or execute any other Part of his Ministry without Book; then 'tis not possible to pen a Prayer that at all times and Places can reach every Pati∣ents Case: The special Confession required of the Pati∣ent is too much like Popery, but the following Absolu∣tion of the Priest is very strange amongst Protestants, specially these Words, and by the Authority committed to me I absolve thee from all thy Sins: Upon Condition of Repentance a Minister may declare a Sinner absolved, but not absolve him; these are the very Words used by Popish Priests, by Christ's Authority committed to me, how hard is it to walk upon the burning Coales and not burn his Feet? And though the following Prayer be ve∣ry good and fit for the Occasion, yet after a positive Absolution of all Sins, it is preposterous, and had been better placed before. Now to see a Minister coming into a sick Man's Room with a Book in his Hand, is the true Posture of a Popish Priest upon such an occasion stin∣ted to it.

About the Burial of the Dead: We ought upon this account to be very shy, not to do any thing seeming to favour Popish Errors about the dead: The Truth is what in that and some other things we do, we have ta∣ken

it from them: A Sermon is what in such an Occasi∣on may be allowed, or a general Discourse about Mor∣tality and Preparation for Death, but we exceed and go too far, as first, for the Minister to meet the Body at 〈◊〉〈◊〉 certain Place, then for him and his Clark (perfectly after the Popish Way) to sing either into the Church or towards the Grave, the Words therein set down, then when they are come to the Grave, for Priest and Clark to sing another Tune: The Word sing is expressed, then a third one, while the Earth is cast upon the Body, af∣terwards a fourth Scene; all too far and beyond the Modesty and Simplicity upon such an Occasion to be used.

Of churching of Women: Upon this Occasion Thanks to God may be returned, but not in that Formal Way which we retain from Popery, and which they had from the Jewish Purification, all which kind of Ceremo∣nies ought to be abstained from: That Law lasted until John, and in the Time of the Apostles did wear off by degrees, but an ill Circumstance is mentionen last of all, still there is Money in the Case, the Woman must offer ac∣customed Offerings, not to God but to the Minister, God must be satisfied with Thanks, but the Priest must have Money; this indeed is to make a House of Merchandise of the Church: I should also have taken notice how in the foregoing Answers, Repetitions ought to be avoid∣ed, things follow one another with little Relation, or hardly any Connexion.

All this was extracted out of a prayer-book printed in 1645, but in that now used which was published in Charles II's Days, we find some Alterations, yet some∣thing more than in the Former. In the preface are con∣tained some uncharitable and unjust Reflections against Nonconformists called Men given to Change, who always discovered a greater Regard to their own private Fancies and Interests than to that Duty they owe to the publick, and

at the latter End, they are called, Men of factious, peevish, and perverse Spirits; a very hard Censure, so contrary to what Scripture prescribeth in matter of pas∣sing a Judgment upon others: There is nothing of an healing Spirit, which a little before, and at the time of the Conferences in Worcester House, only to have time to settle their Affairs, and amuse others, those Men pretended to: But in the Head following concerning the Service of the Church, are these Words, The Service in this Church of England these many Years hath been read in La∣tin to the People, whereby is meaned the Time of Pope∣ry, so 'tis called the same now as it was then, namely, the Church of England, which I think is no great Credit or Honour to the present Church, then it implieth the Service now used, to be the same as 'twas in those Days, only with this Difference, that then it was in Latin now in English: So there is mention made of the Division of the Psalms into several Portions called a Nocturn, and the Rules called the Pie, which made the turning of the Book so intricate: However, though it hath suffered some Alterations, in Substance 'tis the same as it was in times of Popery, only put in plainer Order, and whereas heretofore there hath been a great Diversity in saying and sing∣ing in Churches within this Realm, according to the Uses of Salisbury, Hereford, Bangor, York, Lincoln, hence∣forth there shall be but one Ʋse, namely, the Romish, or next to it, in Cathedrals, Collegial Chappels, and the like: In the following Rubrick an unnecessary and unre∣quired Leave is given to say in any Language under∣stood Morning and Evening Prayers, by which means the Latin is still continued, but all Priests and Deacons 'tis imposed upon to say it, thus amongst Papists their Cler∣gymen must say their Breviary, which is meritorious; Morning and Evening to pray to God is a necessary Du∣ty incumbent upon all, but I see no reason why one should always be stinted to such a Form.

In the proper Lessons is a Feast called Annunciation of our Lady, it is not sufficiently expressed by the Name of the blessed Virgin Mary, but our Lady: Seeing they come upon those Terms, they ought to have said which of the Ladies, either of Egypt, Loretto, Monserrat, and fifty more without Hyperbole, which we could name, for they are all Ladies, with Churches dedicated to, and Days appointed for them: The Word Lady is not enough, 'tis common to so many, though in the Word we read of one Lord Jesus Christ, but of no Lady, she should have been called Queen of Heaven, and those great Titles given her in her Litany. In a due and de∣cent manner we honour her Memory, and call her the most blessed amongst all Women, but not in a Popish and Superstitious Way. In the Kalender we are taught to reckon the Month after the Roman Way by Nonae, Idus, and Calend, but to what purpose, they know best? In the manner of ordering of Priests, and consecrating of Bishops, we have Veni Creator Spiritus, for those Words in Latin have a greater Emphasis and Energy than in English, but not in ordering of Deacons, that is used in the Conclave in the Election of a Pope which brings Infallibility in the Election; when Paul and Bar∣nabas ordered Elders or Ministers in every Church they prayed, fasted, and laid Hands upon them without any other Ceremony. I should have said how their Way of Service in Cathedrals depriveth People of the Comfort of singing Psalms.

But we must return back to the Kalender, there in red Letters we find King Charles Martyr, and the 29th of May, but I shall say nothing thereupon, one not long ago having published something upon the matter and thus saved me that Trouble; only I take notice, he is in the 3d. Collect of Evening Prayer mentioned in this Stile, according to the Example of this thy blessed Martyr, if a Martyr, then of Hierarchy, as his Son King James

Confessor of Popery; in the Morning Prayer 'tis said, in∣stead of Venite exultemus, for we cannot leave off our La∣tin, shall the Psalm following be used, called a Psalm, a Mixture of broken Parts of Scripture, Acts, Jonah, La∣ment. and Baruch too, and this one Verse by the Mini∣ster, the next by the People, so round about, and the last Collect of the three, the People to repeat it after the Minister. The Service for Charles II's Birth and Re∣storation, as to the Occasion, Matter, and Manner, is a fit Match for this, all alike. I remember, one thing I shall mention now we speak of Kings, and that's about Coronation, wherein are observed some meerly Popish Fopperies which make Westminster Abbey so much like a Church in Rome, or upon such an Occasion any Popish Church elsewhere, the manner of laying the Regalia up∣on the Altar, the bowing and cringings, &c. But I shall only speak of the anointing, an idle Ceremony now, formerly a Jewish one; anointing of Priests, Pro∣phets, and Kings, under the Law were Typical, all end∣ed in the Lord Jesus Christ, who yet, though a Priest, a Prophet, and a King, was not anointed with Oyl, but with the Gifts and Graces thereby signified; our Ministers or Priests as they call them, should also be anointed as well as our Kings, in this and that certain Parts of the Body, rather than in another; it is pity but that to perform so solemn an Action, we should also have a mi∣raculous Bottle of Oyl brought down from Heaven, or a St. Ampoul, that's never diminished to anoint our Kings, as the French pretend to, as also, till now, they imitated them in touching for the King's Evil, however anointing may not be said to be essential to the Corona∣tion.

Now to the manner of using the Prayer-book: Why should the Minister read one Verse and the People with a loud Voice another, which is against Decency, and St. Paul's Rule not to speak all at once? Why should the

Doxology Glory be to the Father, be repeated so often as well as the Lord's Prayer? And why so divided as that the Minister should ever say one Half and the People the other? Like Priest and Clark in Popery, this to answer for the other: Why should the Title of every Psalm be Latin? Why is Simeon's Song called the Nunc dimittis? The blessed Virgin's to be known under the Name of Magnificat, when we speak of the Rich Man to call him Dives? Why Simon rather Magus than the Sorcerer? If we be so fond to call things by Names in an unknown Language, let it be in Hebrew or in Greek which are the original Tongues of Old, and New Testament, and not in Latin, which with their Decrees is the Language of the Beast; if in English we wanted Words to signifie things, then there would be Cause to borrow of others, but we are not brought to such Streights; every one knows how all the Popish Service is in Latin, wherein we still hold a Communication with, and in some kind own a Dependency upon the Church of Rome, with using her Language, nay, we seem so fond of it, that we use it also in Law, a Bond and some other Deeds are in Latin, which is a shameful Subjection, as if they were our Masters whose Tongue we ought to speak: When England was subject to the Roman Empire, there was something to say for it, but now nothing at all, except we have a mind to go back to Rome; all that can be pleaded for, 'tis an old Custom and an evil one too, to be left off: But much having by others been said upon the matter, I shall no further enlarge upon it, only as to the manner of using the Prayer-book. This particular I shall add concerning the Word of God read sometimes standing and sometimes sitting: But if to stand at the reading of God's Word be a more reverend Posture than to sit, why do they sit when the Epistle is read, and stand when the Gospel is? Surely there is for this Diffe∣rence not the least Shaddow in Scripture, the Epistle is

as much the Word of God as the Gospel; but they not only make Epistle to differ from Gospel, but also Gospel from Gospel, for at the second Lesson they stand when some Part of a Chapter of the Gospel is read, and yet they sit when a whole Chapter is read in the first Les∣son; what's the meaning of all this? One Part is read with more Reverence than the whole, for when that very same Chapter, out of which the Part is taken, hap∣peneth to be read at the first Lesson, People doth sit, and is a greater Respect to be shewed at the reading of the second Lesson than at the first? To me this seems unaccountable.

But a thing there is which I must not omit taking no∣tice of it, being liable to a just Exception, though not in the Common-prayer-book: At the latter End of most of our old Bibles is a Form of Prayers for private Fami∣lies, in that for the Evening are these Expressions, That all the World may know that at what time soever a Sinner doth repent of his Sins from the Bottom of his Heart, thou wilt put all his Wickedness out of thy Remembrance as thou hast promised by thy holy Prophet. But, no Prophet saith so; we know they ground it upon the Prophet who in God's Name declareth that a holy penitent Sinner shall live: Three things are here to be observed, first, That turning and Repentance, upon which Life is promised, is not in the Power of Man, but a special Gift of God: The second, That the turning therein mentioned is upon a legal Bottom, for he saith, If the wicked will turn from all his Sin that he hath committed, and keep all my Statutes, and do that which is lawful and right, he shall surely live. To keep all God's Statutes is impossible for Men, howe∣ver there is nothing but what the Law says, do this and thou shalt live, thus our Saviour doth interpet it, if thou wilt enter into Life, keep the Commandments. The third thing here to be observed, and upon which I ground what I said, is, That in the Place there is no such thing

as, at what time soever, nor nothing equivalent, nor in any other Prophet, for out of such a Text if there was, the wicked would take Encouragement to continue in Sin to the last, now Scripture presses Sinners not to de∣lay Repentance; we know some say they can repent when they will, but God never said so in his Word; thus, though this be not in the Prayer-book, yet I bring it under that Head.

Now after this to shew we are not singular in our Judg∣ment concerning these Points, we will back our Reasons with the Evidence of some few eminent Instruments of Reformation, pious and learned Men both abroad and at home; Calvin is the first Forreigner in his Letter to the Lord Protector in good King Edward's time, he saith thus, I come to the other Head about abolishing and plucking up by the very Roots Abuses and Corruptions which the De∣vil

in Ages passed hath brought into God's Ordinances, it is evident that the Christianity or Religion of Popery is Bastardy and false; wherefore if we resolve to bring the People out of that Gulf, we must follow the Apostle's Example, 1 Cor. 11. from whence it is generally taught, that when Men would reform as they ought to do, and acceptably to God, they must then betake themselves to the pure Word of God, for see how many Mixtures which Man's Brain hath hatched do remain; so many Pollutions are there which distract Men from the right Use of those things which he hath appointed for their Salvation: Wherefore, while such a Sink as that is but in the Part pumpt out, things cannot be said to be as they should be, specially when Religion appeared rather masked than sincere and with open Face, which I there∣fore note, because I perceive many now a-days are of another Judgment, as if petty Abuses were to be let alone as long as grosser matters be removed, whereas contrariwise Experience it self shews what a fertile Soil and faithful Seed-plot of Lies Man's Invention is, that

being but thin sowen, as it were with lesser Grains, groweth to such an Heap as if his Measure did intend nothing else: Now the Scripture is far different from this, when David speaketh of Idols, he professeth their Name should not go in or out at the Door of his Lips, to shew extream Detestation; let us remove our Foot as far as we can from the Snares of Satan, for what were all those Ceremonies but so many whorish Enticements to let silly Souls into Mischief, yea, even Snares to catch Men in? But if we talk that the People may be warned least they stumble, yet notwitstanding who doth not behold Men hardned by them: So little doth that Warning avail to any purpose: Therefore if any such thing be left untouched, it will be but the Foment and Fewel of greater Mischief, and very blind, set up to hinder sincere Doctrine from all Entrance as were fit.

In his second Epistle he exhorteth the same Protector to help Hooper who stood against those Foppish Ceremo∣nies; this is all we shall for the present make use of out of him, though abundance more might be produced.

Beza is the next, he often speaks much to our Pur∣pose, specially in the Place mentioned before, now quoted in the Margent, not to be repeated here in his Annotations upon these Words, Ye are bought with a Price, be not ye the Servants of Men? He condemneth those that contrary to that Part of Scrip∣ture do press superstitious Rites upon the Consciences of Men, and from Colos. 2.20. he demonstrates how Man's corrupt Nature is too much inclined to loose Li∣berty and submit to Superstition, which with Seneca we may well call, insanus Error, a mad Error, which Su∣perstitious Ceremonies are Breeders of; to give them their due, they are the Burthens of the Church, the Ble∣mish of God's Ordinances, the Scourge of good Preach∣ers, the Brood and Hopes of Popery, the rejoycing of the Prophane, the Grievance of the Good, and the

Seed of Dissention, so then it is an unwarrantable Pre∣sumption to bring them in; the Case can be no better illustrated than with the Parable in the Gospel, where the Lord Jesus is said to be like a Man taking a far Jour∣ney, who left his House, and gave Authority to his Ser∣vants, and to every Man his Work, and commanded the Porter to watch. The Church we must understand to be his House, where we observe no Authority, but that which is given, and no Work but that which is left; and over these, the Porters must watch, that no other Authority be intruded, nor other Work be done: To this belongs what St. Paul saith, We will not boast of things without our Measure, but according to the Measure of the Rule which God hath distributed to us: It would be ve∣ry strange, if during the Absence of the Lord and Ma∣ster of a House, some of the Servants would introduce other Rules, and other Works to be done than what he commanded to be observed. If such Attempts be so odious, and against Rule and Reason in worldly things, what must it be in God's House? Thus much I could not forbear taking notice of in my way, now we return to our Evidences.

Peter Martyr comes next, who though a Divinity Professor at Oxford, yet was a Forreigner born, he ad∣viseth the Ministers of Poland to keep such Order in the Administration of Sacraments, as differeth most from the Toys and Ceremonies of Papists; and if from the

Heart we hated Superstition, certainly we would do our Endeavour clean to put out and deface all the Footsteps and Monuments thereof: Further he saith, there is somewhat more hard I confess of those Garments they call holy, and which somewhat troubleth me that I won∣der they are so strictly retained;

and he himself refuseth to wear the Surplice, for he saith, when I was at Ox∣ford I would never use those white Garments in the

Quire, though at that time I were a Canon, I had no reason for it, but that wich then moved and doth still move me, and perhaps may justly move you, is how that is not to be done which shall confirm what my Con∣science cannot allow of, and those things he calleth meer Relicks of Popery.

The Wirtemburg Confession saith, it is not lawful ei∣ther to restore the old Ceremonies of the Law, or to devise new ones to shadow forth the Truth already laid open, or brought to light by the Gospel, as in the Day∣light to set up Candles to signifie the Light of the Gospel, or to carry Banners or Crosses to signifie the Victory of Christ thorough his Cross: 'Tis added, no mystical Rites which carry some Mystery or Signification in them, though not otherwise impious (as namely, such as should be Parts of God's Doctrine or kind of Sacra∣ments) but only because such Laws as belong to Order and Decency are lawful: But why any longer to stand upon some particular Evidences, we have with us a whole Cloud of Witnesses, for beyond Sea, Zuinglius, Oecolampadius, Bullinger, to whom some Letters from Lady Jane Grey are to be seen at Zurich, Danaeus, Sa∣deel, Chemnitius, Zesperus, Mullerus, Chamier, Muscu∣lus, &c. besides some we named before, and all I shall conclude with several Passages of that excellent Epistle a purpose and by Order from the Elector Palatine by Zanchius written to Queen Elizabeth, which doth begin thus.

Most Gracious and most Christian Queen: We have not without Grief understood that the Fire of Contenti∣on about certain Garments, which we thought had been quenched long ago, is now again, to the incredible Offence of the Godly as it were arised from Hell, and kindled afresh in your Majesties Kingdom, and that the Occasion of this Fire is because your gracious Majesty be∣ing perswaded by some, otherwise great Men, and car∣ried

with a Zeal (but certainly not according to Know∣ledge) to retain Unity in Religion, hath now more than ever before, resolved, yea, doth command that all Bishops and Ministers of the Church shall in Divine Service put on the white and linnen Garments which the popish Priests now use in Popery,—to the perpetual Disgrace of your renowned Majesty,—which thing be∣ing so, I see not how your gracious Majesty can with good Conscience propound again the Garments in Que∣stion, and other things of that kind, smelling as yet of popish Superstition, and once banished out of the Churches, to be taken on again,—and therefore all things are to be called back, as much as may be, to the Rule of God, and to the Former and Apostolical, and to the more pure and simple Form of Religion. Final∣ly, if as the Apostle commandeth, we are to abstain, not only from all Evil, but from all Appearance of Evil, to what End I beseech you, most Renowned and most Godly Queen, should those things be brought in again into the Church of God by the Prince's Commandments which are contrary to the Gravity of the Apostolical Worship, which smell of the popish Superstition, which do not serve to the Edification of the Godly, nor to Order, nor for Ornament, except that which is whorish which lastly can bring no Profit, but on the contrary, many Evils to the Church, &c? For though they be not evil or unclean in their Nature, yet because of the former and late Abuse, they are not altogether free from Uncleanness; certainly it cannot be denied but that at least they will give Occasions of many Evils, and very grievous Superstitions; now the very Occasions also of Evils are to be avoided.— This is to tempt God.— We ought, most Religious Queen, to have nothing to do with the Papists in matter of Religion, save in those things which they have common with the Apostles: Why? I beseech you, were some things

otherwise Godly, reproved and blamed in Scripture, that they had not taken away Temples and Churches for Divine Service in the Mountains (or high places) which were built by holy Fathers before the building of the Temple.— Now which is the better, to follow the Godly Simplicity of the Apostles, or the ungodly Pomp of Papists? This recalling of such popish Gar∣ments will be a greater Evil, then peradventure it may be seen even to the very wise Men at the first Sight,— therefore to recal these stinking Garments and other Rubbish of the Popish Church into the Church of Christ at this time, what is it but to give Papists an occasion, and the best that may be, to confirm and harden them∣selves and theirs in their Superstitions, and also to help them therein?— And who knoweth not that these Garments are a Part of the Houshold Stuff of the Ro∣mish Seducer, and to bring them into the Church of Christ, What is it else but to provoke God to Anger, and to kindle his Fury against us? And though the Epistle deserves wholly to be transcribed, yet not to be too tedious, I shall shorten it: He calls those Garments, unknown to the Christian World in the Times of the Apostles and of the Apostolical Men, Garments of Godless Priests, and Slaves of Antichrist.— So as∣suredly by the arguing of things indifferent to trouble the Peace of Churches, and to cause Strife between good Men and bad, yea, between good Men themselves, is so wicked, that it can by no means be defended.— If your gracious Majesty desireth, as you would, to seem Apostolical, then in this matter imitate the Apo∣stles: Neither lay and impose this Yoke upon the Neck of Christ's Disciples your self, nor suffer others to do it.— For all Men know that most part of all the Churches that are fallen from the Bishop of Rome for the Gospel's Sake, not only have left off, but also abhor those Garments.— 'Tis in vain to hope in so doing

to bring in Papists over to us, who can never amend their Doctrines, nor part with their abominable Super∣stitions and Idolatries; then saith he, this woundeth the Consciences of private Believers, a tender Conscience that feareth God, is a most precious thing, and ac∣ceptable to him, for if these things be imposed as neces∣sary, we do ungodlily, because we make those things to be necessary which Christ would have to be free, if indifferent they ought to be left free.

These are the same Arguments we use, but here we leave off, think∣ing we have done enough to shew the Sence of that Learned and Famous Divine upon so solemn an Occa∣sion.

But this Letter, nor other weighty Reasons could not prevail for any thing, they were resolved upon another way, the Queen was young when she came to the Throne, and they that were about her, and coming upon the Stage, were willing to retain Part of that Pomp, and as much as they could, of that Power which popish Predecessors in their places had enjoyed: Self denial and a perfect Zeal for the Glory of God, did not wholly govern in the Spirits of some Men, where∣fore in that Convocation in 1571, when the Cran∣mers, Hoopers, Latimers, &c. were gone, instead of following. The Reformation began in King Ed∣ward's Days, they made those Alterations which we all know.

But I need not to insist upon these Evidences of parti∣cular, though eminent Men, seeing we have for us that of whole Churches, I mean that the Generality of Re∣formed Churches doth about the Matters now in Hand, joyn and agree with us, so that we are not fingular in our Opinion, but well grounded there∣in.

For first, we affirm that Christ hath instituted a Disci∣pline, according to which, and no other, his Church ought to be governed: The French Reformed Churches say, the Order which Christ hath by his Authority setled in his Church, ought inviolably to be kept; and somewhat lower they add, we believe the true Church must be govern∣ned according to the Rule and Order setled by the Lord. And this is the Perswasion of the Church in the low Countries, how the Church ought to be governed according to the Spiritual Policy which God hath taught in his Word, which containeth three things: First, There is a Go∣vernment already settled; secondly, That Government is set down in Scripture; thirdly, The Church ought to be governed according to that, exclusively to any other, seeing a Divine Institution doth exclude Humane Inven∣tions: To this also agree the Churches of Switzerland, for say they, Discipline is administred according to the Order which the Lord hath given in his Word. And a little lower, the Church-Government given us by the Apo∣stles is sufficient to keep it in good Order. And the Church of Scotland in her Confession of Faith published in the beginning of Reformation giveth for a Mark of the true Church, the Administration of Church Discipline, such as God hath prescribed in his Word. This over∣throweth the prelatical Opinion, that 'tis left to the Prudence of the Governors of the Church, to establish what Government they shall think fit. Secondly, We say all Ministers of Christ have the same Authority, and by the Commission none is to have more Power than another, and are not these the positive Words of a Confession of Faith, we believe all true Pastors to have one and the same equal Power among them. Let this be taken notice of, how 'tis an Article, not only of their Disci∣pline, but also of their Faith, we believe; the low-Dutch Churches speak to the same purpose, whatsoever Place God's Ministers are in, they have the same Power and un∣equal

Authority. So do those of Switzerland, all Mini∣sters of Christ have received the same Power and Office. Observe how as there is but one and the same Power, so there is but one and the same Office, whereby are condemned Primacy and the Episcopal Distinction, which they explain elsewhere, Christ hath most strictly forbidden his Apostles Primacy in the Church, who then can but perceive that those who oppose this plain Truth, and do bring in a different Government (and as it may be taken Diversity of Government) into the Church, ought to be taken for those of whom Christ's Apostles have foretold, 2 Pet. 2. and Paul, Acts 20.29. 2 Cor. 11. 2 Thess. 2. and in several other Places: It is also the third and chief Advice of that religious Prince, the Palsgrave in his Confession of Faith to his Children and Successors, to take heed of those who acted by meer Ambition, as 'tis practi∣sed in Popery, dostrive for a Command over the Conscien∣ces of Magistrates and Subjects, and to erect for themselves some new Primacy of a large Extent. And to shew that Union, Equality, and Affection which ought to be be∣tween Ministers: The antient Church of the Waldenses saith, speaking of Pastors, He that is ordained last ought to do nothing without the Leave of him that was ordained first, and he that was first, must do nothing without the Leave of him that was chosen last. Now all this doth ru∣ine the superiority settled by Bishops.

We say in the third place, that no Humane Invention ought to be introduced into God's Worship, and that Men must not impose upon Consciences the Yoke of Ce∣remonies, and the Reformed, reject Ceremonies partly be∣cause they are Humane Inventions, and a Yoke which Hu∣mane Authority imposeth upon Consciences: Indeed Di∣vine Worship ought to be practised according to the Purity and Simplicity of the Gospel, which Mind the Vaudois are of. Divine Worship ought to be performed only in Spirit and in Truth, for God is Spirit, John 4. So that

the Use of those Ceremonies ought to be abolished: Also the Churches of the united Provinces do believe that amongst Christians all Ceremonies must be abrogated. Now he that saith all, excludeth nothing; and to shew what kind of Ceremonies those are, elsewhere they explain it; we do reject all manner of Humane Inventions brought into the Service of God: And 'tis an unexcusable Pre∣sumption to introduce into the Service of God that which he hath not prescribed: The Believers of part of Switzerland express thus much, saying, no Man may com∣mand that which Christ hath not commanded, among other things therein is mention made of Days dedicated unto Saints, but in another Place they declare more at large, when having said, how the Church of Christ doth what she can to preserve Peace and Union; 'tis added, therefore she hath no Communication with Sects, and recei∣veth not any Rules given to settle a Distinction of Meats, Cloths, Days, and Ceremonies. Herein with us do also agree the four imperial Cities in their Confession of Faith presented to the Emperor Charles the Vth. where, after they have condemned the Impositions of Fast Days at certain times as Lent, and on Fridays, specially that called good-Friday, and having quoted some Places out of Ireneus and of Apollonius against Montanus, who was the first Imposer of Fasts, and of Chrysostome, they speak thus, for as we ought, we had a special Regard to what St. Paul saith to the Coloss. Chap. 2. Let no Man judge you in Meat or in Drink, or in respect of an holy Day: And in another Place having spoken about Abuses under Pretences of Divine Worship introduced into the Church, 'tis added, Many things are admitted subser∣vient unto Superstition more than to Piety. This over∣throws the Ceremonies of our Prelates.

If after all this we have a Desire and Curiosity to know the Mind of the most remote Churches from us, and which are settled in Poland, Russia, Lithuania, &c.

We shall find, though some follow the Confession of Ausburg, others that of Bohemia, and others that of the Evangelical Cantons, they unanimously tell us, that Church Discipline which is according to the Word of God, is approved by all. Who then can hinder ut, hence to conclude, that all approve to have that Church-govern∣ment settled, which is grounded upon God's Word: And indeed they have, that Company of Men that excel in Prudence and Gravity of Spirit, whom Bucer speaks of, whose Office is to warn and correct those that commit Faults, and to compose Differences, &c. those Elders, saith he, Ambrose hath written of; they are those that help in the Administration of Church-government, to the great ea∣sing of the Minister, whereof the Benefit is great in those Churches that have them; though they be de∣rived from Scripture, yet are wholly despised and re∣jected by the prelatical Party: A general Synod held in Poland since the Agreement at Sandomir, speaks of two Kinds of Elders, Spiritual and Secular. Another fa∣mous enough makes mention of them, and a third, not only declareth how they ought to be chosen, but al∣so what their Office is? 'Tis then past all Question that they have ruling Elders.

Moreover we must admire at the Charity and Pru∣dence of those Churches much different from what we have seen here practised at home, for though Part of them that are united by the Agreement they made at Sandomir, be of the Confession of Ausburg, and do re∣tain some Ceremonies, yet they impose them not, nei∣ther do they constrain People to submit thereunto, for, say they, if they were imposed, some Opposition might hap∣pen, and then it would be necessary to make use of the Disci∣pline; but 'tis neither the Will of God, nor the Practice of the more primitive Christian Church to punish pious Men for outward Ceremonies, therefore Ceremonies we leave to Chri∣stian Liberty. Hence we see how they wisely avoid the

Occasions of Severity and Dispute. Though among those Churches, there be Overseers and Superintendents, whence our Prelates would prove a Conformity with their Episcopacy, we shall find a vast Difference be∣tween both, not only as to the Election which is made by the Ministers, but also in relation to the Authority which is subordinate and inferiour to that of the Synoct, and as to the Time assigned for it, which is from one Synod to another, and according to the Pleasure of the Synod, he shall be confirmed, or else another shall be chosen, if the Synod think fit: And if it will appear those Overseers have a different Employment from that of our Bishops, if one will take the Pains to read the Articles of that Synod from first to tenth inclusively; and that for them it is an Addition of Care and Pain, more than of any World∣ly Honour or Gain: In a Word, they are such as Chair-men, Prolocutors, and Moderators in Synodal As∣semblies, except that the Work of these doth cease at the breaking up of the Synods, but the Labour of those doth continue. This we might strengthen with other Testimonies of the Confessions of Faith, and Articles of the Ecclesiastical Government of other Churches: But forbear, for we think we said enough to our present purpose.

Now to come to the Judgment of some of our home good and learned Men about these things, we shall be∣gin with a Letter of the general Assembly of Scotland to the Bishops of England, for though they be of a diffe∣rent Kingdom, yet they make part of the same Land. If Surplice, say they, corner Cap, and Tippet have been Badges dies of Idolaters in the very Act of Idolatry, what have the Preachers of christian Liberty, and the open Rebukers of Superstition to do with the Dregs of the Romish Beast? And in their Confession of Faith are these Words: We detest all Ceremonies and false Doctrines of the Romish Antichrist, added to the Ministration of the true Sacraments, we detest

all his vain Allegories, Rites, Signs, and Traditions brought into the Church without and against the Word of God. King James, when he was yet in Scotland, could tell them they had the purest and best Reformed Church in the World, even beyond that of Geneva, which said he, keepeth some Days, yet when he had been here a while, being well pleased with the Comple∣ment of some of our Bishops, how he was the wisest and most learned King since Solomon's Time, which Learning and Wisdom whatsoever, he after God ow∣ed to Buchanan, whose Principles he soon forgot here, and his Friend's Kindness there, upon ascending on the Throne, he became another Man; a Puritan, that is, one according to the Principles of the Church of Scotland, was odious to him: In a publick Declaration he allowed Sports upon the Lord's Day (which after∣wards was revived and confirmed by his Son) and that made Scotch men say, they had sent up a good King, but thorough Flattery he had been spoiled, and he himself could not forbear to say, how glad he was to be here amongst the Clergy that gave him a great Respect, when in Scotland every Minister was allowed freely to speak to him, and may be sometimes allowed to tell him things which he did not like.

Here we had Hooker, afterwards Bishop of Glocester, who opposed, Cap, Rochet, and Surplice, and stood much against such things, which Opposition of his made a great Noise in those Days; so I shall not stand upon it but come to Latimer in his third Sermon before King Edward, he said, that the Lutherans in Germany made a Mengle Mangle, Hotch Potch of Popery with true Religion, meaning their Ceremonies. Bishop Jewel approved of Tertullian's Judgment against Garlands, because they were worn by Heathens, and upon his Death-bed he declared, he would not grieve any of his Brethren who were of contrary Opinion concerning Ceremonies, for at that

time several did so, and Dr. Fulk in his Repeal of Hes∣kin's Parliament saith, Jewel had no Pleasure to mini∣ster in Coapes, for though he was a Bishop, he might condemn some superstitious Ceremonies in in England, as Cardinal Cajetan condemned many superstitious Cere∣monies in the Church of Rome, for when he died, he said he would not be buried in a Church as we have it in his Life prefixed before his Commentaries upon Joh;

and the same Bishop in his Epistle to Queen Elizabeth, before the Defence of his Apology, he prays to God that she may live to abolish all Groves and high Places in England: He was no great Approver of such things.

Bishop Pilkinton said, it is our Fault generally that we differ no more from Papists in all our Ministry, and Dr. Bilson alloweth and approveth those that cannot by any means digest one Dram of Popish Ceremonies: As for Dr. Fulk, he declareth that he, which saith our Form of Service, is not sufficiently differing from the Papists, sheweth his Zeal in Detestation of Idolatry, and in ano∣ther place, we abhor whatsoever hath but a Shew of Po∣pery, and in his Rejoynde to Martial, he saith, that the Ceremony of the Cross once taken up with good in∣tent, being grown into so horrible Abuses, is justly re∣fused of us, and 'tis reported of him, that rather than he would wear a Surplice, he with his Pupils went out of St. John's College in Cambridge, and hired in Town Chambers for them and himself. Mr. Perkins in his Ex∣plication of the Decalogue, specially upon the second Commandment, in his golden Chain, in his Treatise of Idolatry, is positive, how all Worship, all things obtru∣ded under the Name of Worship, without any Excep∣tion, if they be not commanded of God are unlawful and superstitious Worship; some other Churchmen there are whom we omit to speak of, and amongst them there are of another sort, who though they be for the generality, yet they are against some particular Ce∣remonies,

as Dr. Whitgift against significant Ceremonies. I omit the Testimonies of those who all along from the Beginning declared against Ceremonies, because being Parties, they ought not to be of either side Evidences or judges.

Now to draw towards a Conclusion of the whole; we are loth to own the Reformation of other Churches to be as good as ours, so we will stand meerly upon our own Ground, and may not we upon the Occasion say with Solomon, woe be to him that is alone, we make a Diffi∣culty to own or joyn (a thing as unpolitick as unchari∣table) with Reformed Churches beyond Sea, as those that once were in France are now in Switzerland, Gene∣va, Holland, the Palatinate, Hessen, Bremen, and other Parts of Germany, who agree amongst themselves and others in Bohemia, Hungary, Poland, &c. and with the Vaudois, that Mother Church whence the Gospel pas∣sed into most Parts of Europe, and such a Church as was never stained with Popish Abominations, which no other Protestant or Reformed Church can say, and so in no Necessity of Reformation; hence some Popish Authors, as Seissel Archbishop of Turin, and others do write they were always Hereticks, for by Authentick Writings of above 800 Yerrs ago, it appears they, as to Doctrine, Worship, and Church Government, held the same thing as now do which is the same as in Hol∣land and other Churches I mentioned but just now, and we must believe they had and have the Spirit of God as well as we: And 'tis to be observed they had some diffe∣rent Instuments in the Work of Reformation, though they corresponded and advised one with ano∣ther; so all these embraced one and the same Way of Reformation, and we differ from them.

As to the other Way of Reformation, according to the Lutherans, we cannot commend it as the best, nei∣ther do we in Doctrine joyn with them in every thing,

as Ʋbibuity, Consubstantiation, &c. and in Ceremonies they retain more than we own, though to say the Truth, the Reformation in Luther's Time was purer than after, some modern Lutherans having defaced that which was done at first. As for Ceremonies, Lu∣ther was against, but kept some, which in time he in∣tended to have removed by Authority of Magistrates; as Crucifixes, Images, but because Carolostadius stirring up the People, threw them down without Delay, that vexed him and stopped his Resolution; his Reason was to stop the Mouths of Slanderers who accused Prote∣stants of Tumults and Sedition, yet in some places amongst them, they have them not: In all such things the Glory of God more than our Passions, is to be mind∣ed, which is not when under the Notion of Uniformity, Unity it self is ruined; and when Tooth and Nail men stand for such Ceremonies as ours, as much as for the Funda∣mental Points in Religion, which argues neither Pru∣dence nor Charity, rather a Spirit of wilfulness and con∣tradiction, you shall have and do because you will not: Why do we say that amongst Papists it is held a greater Wickedness to omit Auricular Confession, than to live im∣piously, to eat Flesh in Fasting Days, than to live in Fornication, to work on Saints Holy Days, than to act Mischief, their Practice shews us the cause, for they pu∣nish more severely the Breach of their Ordinances, than of God's Laws; if we do the like about our ceremonies, if we refuse to admit, or do deprive a Godly Learned Man, and Laborious Minister, meerly because he cannot conform, and if we take in any scandalous and ignorant Drone, because he conformeth, as it too often happen∣eth; if Drunkards, Swearers, Fornicators, Sabbath-breakers be let alone, if a Man for not coming to the Offering, or refusing to pay his Groat, be fined or excommunicated, and then the Writ de excommunicato capiendo, be issued out, yet in the mean time, one who

lives in open and notorious Drunkenness, Whoredom, and Adultery, be winked at, do we not prefer our Tra∣dition before the Commandment?

For Abuses in things of this Nature, I shall bring an Evidence without Exception, a darling Son of the Church, Dr. Andrews in a Sermon of his before he was a Bishop, preached to the Convocation, Truth forceth these Words out of him; The Church Censures now a days do only touch the Purse, Evil doers when they have paid their Fees, return Scotfree, if no Money, then have at the Offenders with the Episcopal Sword, presently at one Blow they are cut off from the Church, and delivered over unto Satan, proclaimed Publicans, Heathens, Anathema; for the most ridiculous things and against every good Man, these brutish Thunderbolts do fly up and down, and only to be feared of the Purse, so let become what it will of God's Law, Man's shall be executed, though contrary to Right and Rea∣son: Yet I think Man ought to consider that the Church is a Society in order to Salvation, rather than to buying and sel∣ling, or Depredation: 'Tis an imperfect Body, except Christ the Head be comprehended, and his Right of Ruling and making Laws asserted: By these Laws he hath left us a Freedom from the Yoke of Ceremonies, for the Body as for the Soul, not only an inward Liberty of Mind and Consci∣ence, but an external Freedom of Body and outward Man from such Rites in Worship as have not his Stamp, such are our Popish ones that are evil from the Beginning, and most taken out of the Mass-book and the Ceremonial: All this he saith according to Truth, only we must add how those Popish Dregs we do retain, are of the same Nature with those we left off, and were by him condemned.

In every thing we perform about Religion, it is our Duty to obey Ordinances, and use the means which God hath appointed; God indeed can work without, but we have no warrant to think he will: In this case we are sure to be tied by a Commandment, and encou∣raged

by a Promise, if we go the contrary way, it will be with us as with the People of Israel about Manna, they were told upon the Sabbath there would be none, they would not believe but try, they went and found none: They were charged upon Week-days to leave none till the Morning, but they would do it, but it bred Worms and stank: So it will befal any one that goes out of God's Way, and follow their own, they shall find no Instruction, no Wisdom, no Comfort, or if there be any, it will stink, be of no Use, and come to-nothing; let us take notice of what the Prophet saith, Put away the Evil of your doings: He doth not enjoyn to take away the Works, but the Evil of them, as if he had said, sa∣crifice still according to the prescribed Rules, chuse a Sacrifice without Blemish for the matter, offer it accor∣ding to the Rites I appointed as to the manner, but bring also a reformed Life, an humble Heart, a Submission to and Conformity to my Ordinance, and bring nothing of your own but Obedience from the Heart, wherein hi∣therto ye failed. It is a Sin not to do well, and to do ill, Ignorance excuseth, though not from the whole, yet from the measure of Punishment, but in those who sin against Knowledge, namely, that God hath not commanded, but rather forbidden such things, 'tis a double Sin and with a Witness, many Stripes for the Servant who knows the Master's Will and doth it not, and I think we may truly say, no Nation was ever more severely punished than the Jewish, because they sinned against greater Lights, 'tis not enough to know the Truth, but also we must obey it.

This whole Discourse I can no better conclude than with some few Observations upon the 14th. Chapter of St. Paul's Epistle to the Romans, I wish it to be read more than it is, and what is therein contained better observed, for it doth justly fit and reach our Case, the whole being reduced to the great Rule of Charity;

great I may call it, for it is the fulfilling of the Law: Cha∣rity now a-days is much talked of, but little practised; we are all agreed about the Speculation and Theory, but the whole Difficulty lies in coming to the practicable Part thereof: Which that it may be well, ought to be universal, in every thing we do according to that of the Apostle, Let all your things be done with Charity; howe∣ver it will never do if Men stand upon Punctilios and Niceties, and say tell us (which hath been told a thou∣sand times) what ye would have, and in case we think fit to grant you some of the things you desire, will you joyn with us as to the rest? This is pertinaciously to de∣fend a barren and unprofitable Ground, and this kind of Capitulations do not become the truly noble Spirit of Christian Religion, ye keep the Doors shut upon us, do but level all the Rubbish of out-Works, those Humane Buildings to make way for us to come into the Body of the Church, which whether we come or not, 'tis your Duty to do, and that once being over. you have done your Part, and if after it we do not come in, you may lay the Blame at our Door, but not only you keep Men from Church, but also stop all approaching to it, you shut them out of the Places that are accounted the Springs of Learning, as Ʋniversities, to hinder them from qualifying themselves for publick Service in the Church, you will not allow them Wells to drink Wa∣ters out of their own, but of your own; not so much as allow them to draw together with you, but upon such hard Terms and Conditions as are unjust, and they can∣not accept of: Thus all Schools, Universities, Places, Preferments, Offices whether, ecclesiastical or civil ye do wholly monopolise to your selves.

Well, this by the by, but to come to St. Paul, he ex∣horteth not to despise or condemn one another for things indifferent, he instanceth it in two things that may serve for all of the same Nature, namely, eating

or not eating some kinds of Meats, keeping or not keeping some certain Days which were the Dispute of the Times, and though they may be indifferent of themselves, yet by the Access of some Circumstances, become unlawful, as may be when Men stand too much, and lay too great a Stress thereupon, which makes the Apostle call it weak and beggerly Elements, and con∣demn it when he saith, Ye observe Days, and Months, and Times, and Years, I am afraid of you, least I have bestow∣ed upon you Labour in vain. No doubt the Colossians were doting upon the other Branch, eating or not eat∣ing, which Rudiments of the World, if they were dead with Christ, they ought to have been freed from, and not subject to Ordinances, touch not, taste not, handle not: But a Circumstance which much altereth the Case, and takes away the Indifferency is, when the Use of such things gives an Offence, and becometh a Scandal to weak Brethren; this Consideration makes Paul so posi∣tive with the Corinthians, but take heed lest by any means this Liberty of yours become a Stumbling Block to those that are weak. Whether this eating, keeping a Day, or using any such Ceremony which some account indiffe∣rent, is to be minded? I say 'tis not so small a matter as ye think, for when ye sin so against the Brethren, and wound their weak Conscience, ye sin against Christ, where∣fore, if Meat, or the Use of any Ceremony make my Brother to offend, I will eat no Flesh, nor use such Cere∣mony whilest the World standeth, lest I make my Brother to offend: here is Charity, here is Christianity, for that not only giveth an Offence to the weak Brother, but al∣so it sometimes ensnares him to do that which he doth not approve, whereby he is destroyed, for if a Man be not fully perswaded in his own Mind, but condemneth him∣self in that thing which he alloweth, and doubteth, he is damned if he doth it, because he doth it not of Faith, for whatsoever is not of Faith is Sin. For to the unbelieving

nothing is pure, and to him that esteemeth any thing to be unclean, and unlawful, to him it is unclean and unlaw∣ful: The great Care we ought to take is, that no Man put a Stumbling Block or an Occasion to fall in his Brother's way, but rather follow after the things which make for Peace, and therewith one may edifie another. Now, if thy Brother be grieved with thy Meat, with thy Ceremonies, thou walkest not charitably, much more if thou enticest or as much as in thee lies, compellest him to it, nay, persecutest him for it: I call Persecution to deprive, to fine, and to put in Prison, for not doing such things as his Conscience alloweth him not to do; this as much as in one lies is to destroy him for whom Christ died, which in this Place the Apostle declareth so much against, and if a Man will not, because in Conscience he cannot do such and such things, then presently a rash Censure is passed upon him, he is a precise Man, a stubborn and refractory Spirit, why should not he do as so many others? As preach with a Surplice, and use the Ceremo∣nies of the Church? As good a Way of arguing as if one would say, why should not he go to Hell as so many others do? Let such hear what St. Paul saith here, but why doest thou judge thy Brother? or why doest thou set at nought thy Brother? And who art thou that judgest another Man's Servant to his own Master, he standeth or falleth? 'Tis time to give over such rash Judgments, let us not therefore judge one another any more, for the Kingdom of God is not Meat and Drink, or Ceremony, that Men should so strictly press it upon others, as if the Life and Power of Religion consisted in such things, but 'tis Righteousness, Peace, and Joy in the Holy Ghost; there∣fore do not destroy him with thy Ceremonies for whom Christ died, for it is good, neither to eat Flesh nor to drink Wine, which yet may be necessary for Man's Health, nor to do any thing whereby thy Brother stumbleth, or is offended, or is made weak.

And yet those things which the Church account∣eth to be indifferent, and we unlawful, are pressed and imposed upon as if they were most necessary, in as much as the thing relateth to my self, must another Man's Conscience or my own be a Judge in the Case? In our Churches and Worship we have nothing amongst us which our Adversaries may be offended at, or take Exception against: The Cause of Division, the Idol of Jealousie is amongst them, let it be put away and then we will be all one; but if they prefer those Human Inventions before our Union with them, if they have rather to keep us out than to part with their Ceremo∣nies, wherewith we cannot stand in the same Bottom; they say they can be without their Ceremonies, and we say we cannot be with them; after that let God and impartial Men judge where the Fault lies, who, they or we do hinder a necessary Union and Reconciliation which would prove so sweet and so comfortable to ma∣ny and many Thousands of Souls, to the greater Glory of God, strengthening of the Protestant Interest, and weakening the Enemies thereof both abroad and at home: The Contrary of these doth but foment Jealou∣fies and Partialities, keep up Divisions, encourage and give Advantage to our common Enemy, and if for Peace sake we should grant them what they say of us, namely, that it is Weakness in us that we cannot come up to them, which we in Conscience cannot do, though they in Conscience may do what we desire of them, then let them know, how they that are strong ought to bear the Infirmities of the weak, and not to please themselves, but let every one please his Neighbour for his Good, to Edifi∣cation. Now when the Contrives of former Mischief against Religion, are removed from the Throne and round about it, we have a happy Opportunity of pro∣moting and settling a desirabale and longed for Union which we heartily desire to the end that all Prejudices be∣ing

removed we may become but one Flock under the great Shepherd of our Souls, the Lord Jesus, but if this blessed Union be neglected by those in whose Power under God, it is to promote it, then let those Men know they shall be accountable to God for the Loss of it, and guilty of the evil Consequences that may happen to follow thereupon.

The Worst in some of those Men, is that when they want Proofs, they revile and abound in abusive Lan∣guage, to my great Grief, we find it in those that seem to be or to have been most moderate among them, such is the Author of those Conferences we had elsewhere Occasion to mention, though otherwise a Person of Worth and Learning, who under the Name of a Fana∣tick Chaplain introduces one as the most nonsensical Fel∣low in the World, but he like the Philistines was sure not to set a right Edge to the Weapons of the Children of Israel: The Fanatick Chaplain's Arguments must be laid down flat upon their Back: Indeed it had been well for him to have said whom he meaneth by Fanatick and Fanatick Chaplains, though in the Book it appears enough whom he means, in such Disputes as this, Reasons and not Injuries should be made use of, 'tis a bad Cause that uses such means to defend it self. We own there are Fanaticks in the World, but Men must not be so per∣emptory as magisterially to Father it upon those who are no such Men; they are Fanaticks as before obser∣ved, who are wholly guided by Fancy under the Noti∣on of Inspirations and Lights of the Spirit different from, and contrary to the revealed Will of God, who feed upon meer Appearance, and bare Imaginations, but that Name doth not belong to those who make the Word of God the Rule of their Faith and of Divine Worship, to retort, we say it belongs to those which make their own Inventions the Rule thereof.

There is another thing which indeed upon this Occa∣sion I cannot avoid taking notice of, how that Author flies out against the Writer of the Book called Patronus bonae fidei, in few places, specially Pag. 231. where he uncharitably and unjustly charges him with Rage and Madness, and not to be endured in a christian Com∣mon-wealth, &c. Who art thou that judgest another Man's Servant? I confess I am concerned to see that worthy Person so unworthily abused; if alive, he now could have defended himself; thereby I judge the Au∣thor knew him not, if he did, may be only by Relation, and not so well as I. He had I confess, some Notions and few Opinions, which as I sometimes as a Friend said to him, I did not approve of, nor could joyn with him in, but they did not concern the Fundamentals of Faith or Christian Religion, only Church-government, out∣ward Worship, and Ceremonies, in some of which he was in the right; as to all Essentials, very sound as far as I could find by him, but as to Practice, Life, and Conversation, in my Opinion, one of the best and up∣rightest Men that ever I knew: As to what is said, that his Friends, that is, a Brother, assisted him, I must say, he did nothing for him, but what before he had re∣ceived from him, yet that which he gave being mixed with chidings, brought him no great comfort: Once he shewed me a Letter from that same Brother, wherein he would have sastned upon him those very Words of Peter to Simon, Thou art in the Gall of Bitterness, and in the Bond of Iniquity; because he went a different Way from his, and I am sure those Supplies for a while were stopped, but whether for altogether I cannot tell for certain: Thus far I think my self bound to vindicate his Memory. His Words that make that Author so an∣gry with him, as to say, like a mad Man he leaves him to his Keeper, namely, that Egyptians pretended some Ground for their Idolatry, as that an Ape, a Cat, or

a Wolf, &c. had some Participation of the Divinity, but those that bow down to a Wooden Table are them∣selves Stocks. These Words I say deserve not so hard a censure as is passed upon their Author.

Here I intended to have made an end, but before I do I am bound to take notice of a thing now come to my Mind, too common abroad, a Token of the Igno∣rance and uncharitableness of some of our Adversaries, and a clear Demonstration of their Love for and Incli∣nation to Popery, take it as it followeth.

Amongst those that are so possest with a Spirit of Vio∣lence and Persecution, are some so depraved in their Judgment, or so perverse in their Hearts, or both, that to express their perfect Hatred against those who in some things dissent from them, they openly say, they had rather to be Catholicks, for that's the Name which out of respect they give Papists, than Fanaticks, Schisma∣ticks, as they are pleased to call them, and Presbyteri∣ans: That which is bred in the Bone, never goes out of the Flesh, there is in their Hearts still, something of the Nature and Seed of that elder Sister the Roman Church, that savoureth the Ambition, Tyranny, and the desire of the Exercise of an absolute Authority over the Souls and Consciences of Men, which all that oppose must be Fanaticks, but they should know that Names signifie things, and ought not to be given but to those whom the things by the Names signified do belong unto, otherwise they be misapplied; we are guided neither by our own Fancy, or that of others, nor are En∣theusiasts led by Dreams, Visions, and meer Appearan∣ces. I leave every impartial Man that hath but com∣mon Sence and Reason to judge whether such a Name be proper for those who make the Word of God the only Judge of the controverted Questions, and will be by their Reason directed no longer than it is ruled by holy Scripture, the Judge of all Controversies in Matters of

Religion: The Malice of such doth not stop here against us in these present or late Times, but they go back and would fasten upon the Persons, tread under Feet the Ashes, and unworthily defame the Memory of the first and eminent Instruments of Reformation, with all the ill Names and Words their Malice can invent, making them, as St. Paul speaks of himself, pass thorough evil Report, as better Men than they, do thorough good, a thing as unhansome as can be, let them speak to the living, and some will be able to answer for themselves, when none of the dead can. These Men, like those whom the Prophet speaks of, encourage themselves in an evil Matter. They commune of laying Snares. Psal. 64.5.

Then they had rather to be Papists than Presbyterians, or Independents; they need not to say so, or express themselves in those Terms, but 'twere more proper for them to say they are Papists more than Presbyterians, and then they will speak the Truth, and to the purpose, for such amongst us are Papists under the Cloke of Pro∣testants, Spies, and Emissaries of the Church of Rome, to work Divisions, Animosities, and all possible Mis∣chief, to promote the Interest of that Antichrist; who would not refuse to take a fat Abbey if they were restored among us, though they were to say Mass for it, much less Palliums, Patriarchs, Cardinals Caps, and the rest of the proud Titles and Dignities of that Antichristian Hierarchy: All these according to such Men's Principles could easily and with Pleasure be swallowed up by them, and these are such grievous Wolves entered in amongst us, which St. Paul speaks of, and our blessed Lord had foretold before.

And to shew we can never enough abhor such Noti∣ons as these for a Protestant to say, I had rather to be a Papist than a Presbyterian, he who talks at such a rate must either be a Papist indeed, or ought to be looked

upon as such: Every Papist must own and believe the Fundamental Points of their Religion, which by them are thought necessary to Salvation, and which daily they are brought to believe and to practise, and none but Papists will believe those Fundamental Errors wherein all Protestant and Reformed Churches do differ from them: on the other side, to say so, argues a very great Ignorance, of what Popery and Presbitery are, as indeed it is common amongst some of our ordinary Sort of People, which like Parrets in a Cage, have learned the Name they often heard repeated unto them by some of the Church's passionate Teachers, who will as confidently affirm Arminianism to be the Doctrine of the Church, though never so false, and who sometimes have been heard to complain how the first Reformers went too far, they might have spared several things and not have been so rigid, to have preserved Union with the Romish Church, and not made an absolute renting from it; doth not a sensible Man believe that Men of such Principles will be ready, when it doth not cross their Worldly Interest, to meet half way with the Church of Rome, but such, no Reason can cure, the very Springs of their Souls are corrupt, the Disease is past Recovery, without the immediate working of God's Spirit, wherefore I shall not trouble my self with speak∣ing to those that are such.

But to the unlearned that are imposed upon, and that sin out of Ignorance, I shall give Reasons to inform and Satisfie their Judgments; no Man may with himself to be of a Church, except he already be a Member of it, that believeth, such Fundamental Errors which a Man dying in cannot be saved, and doth pra∣ctise Idolatry, if Scripture saith Truth: Here I desire not to be mistaken, as if I should say, how none that is a Papist can be saved, for God's Mercy is great and free, and when he pleases he can reveal his Truth to some

that now lie in the Ignorance and Blindness of the Er∣rors in Judgment, and Practice of that Church, so the good God may do to any Jew, Mahometan, or of any other wrong Perswasion whatsoever, as in Practice, to the repenting Thief; but I say, that a Papist dying in the Belief of those effential Errors, God not imparting the Light of the Truth unto his Mind, and the Love of it in∣to his Heart, such an one, if God's Word speaks Truth, shall not be saved: Why so? Because the Church of Rome hath instituted several Ways of Salvation when Scripture speaketh but of one, surely all but that must be wrong and false, so Christian Religion owns but one only Saviour, namely, the Lord Jesus Christ, Nei∣ther is there Savation in any other: For there is none other Name under Heaven given amongst Men, whereby we must be saved, and as there is a Saviour and but one Saviour, so there is a Mediator and but one Mediator; there is one God and one Mediator (mark, as there is but one God, so there is but one Mediator, for in the Original the Word to express one God, is the same to signifie one Mediator) the Man Jesus Christ.

Now any one, though but little versed with the Do∣ctrines of the Popish Religion, knows that they have other Mediators to trust to, to intercede for them, whom they worship and pray to, as all their Saints, spe∣cially the blessed Virgin, and these in a high Degree, as her Litany doth fully evidence, they attribute her a Power of commanding her Son the Lord Jesus. Now as to their other Ways of Salvation, they are many, and by Vertue whereof they pretend to be justified be∣fore God, as are good Works, Indulgencies of Popes, Treasures of the Church, Merits of Saints, for the Fa∣vour of one Saint or other, whose Protection they put themselves under, they do much trust to and depend upon. 'Tis true, they do not exclude the Merits of Christ, but they come in only in part and as Sharers,

to what purpose this? Seeing Christ is able to save them to the utter most that come unto God by him, seeing he ever liveth to make Intercession for them, he alone hath satisfied God's Justice, and pacified his Wrath, I have trodden the Winepress alone, and of the People there was none with me, saith he by the Mouth of his prophet, neither Archangel or Angel, or any Creature in Heaven or in Earth being joyned with him in that Work, and can we think that after he alone hath endured the Torments of making Atonement for our Sins, he would leave with the Crea∣tures, the Honour to have it applied throrough their Intercession. Now, he is the Author and Finisher of our Faith, take notice of both, Author and Finisher of our Salvation, and of all things belonging thereunto, which is more clearly explained in that other Place, he became the Author of eternal Salvation unto all them that obey him, and he is also called the Captain of our Salvation.

Again, I say they which for Salvation depend upon any other Sacrifice than that which Christ made of him∣self upon the Cross, may not upon any good Grounds hope for Salvation, because no Promise for it in the Word, Scripture makes mention of none other but of that only: We shall be content with quoting some few Places all out of one Book of Scripture, where the Point of the Lord Christ's Priesthood is of a set purpose, and fully treated of, and therein the pretended and abomi∣nable Sacrifice of the Mass is condemned, which Point alone, if there was none other, is a sufficient Cause for true Christians to break off Communion with that Church, 'tis in the Epistle to the Hebrews, Nor yet that he should offer himself often, speaking of the Lord Jesus, for then must he often have suffered since the Foundation of the World. Hence we see how Christ was not often to offer himself: The Reason is, because he was not often to suf∣fer, wherefore they that would have him often offered, would have him also often to suffer, for whether he of∣fereth

himself, or be offered by a Priest still a Sufferer he must be: Now to shew how often this was to be, 'tis expressed and fixed, v. 28. so Christ was once offered to bear the Sins of many; once and no more, and that's passed too, Christ was once offered, and it must be of a high Concernment for us to know it ought to have been but once, for Chap. 10. 'tis repeated twice, in v. 10. We are sanctified thorough the Offering of the Body of Jesus Christ once for all, and v. 12. But this Man Jesus after he had offered one Sacrifice for Sins for ever, but one Sacri∣fice and that for ever; that is never to be reiterated any more, and v. 14. the Reason is given why there ought to be no more, because there is no Necessity for it, for by one offering he hath perfected for ever them that are sancti∣fied.

But why should I trouble my self any longer to insist upon these essential and abominable Tenets and Practices of the Church of Rome, which is full of Errors in Do∣ctrine, and of Idolatry and Superstition in Worship: I hope no true Son of the Church can have the Face to deny the Church of Rome to be guilty of Idolatry, for they yield a religious Worship to the Creature, as to the Pope, whom after his Election, Cardinals do place upon the Altar, and there adore him for that's the Word to signifie the Homage which at that time they give him, then to the Virgin, to Saints, to Images, and to their Wafer-God, whereof they have Millions amongst them. Now I say no more, only neither Pres∣byterians nor Independents believe or do so, that is, that there is any other Mediator than the Lord Jesus, that there are other Ways of Salvation than by the on∣ly Sacrifice he once made of himself upon the Cross, neither do they practise any Idolatry as the Church of Rome doth, and we know for certain that no Idolaters shall inherit the Kingdom of God.

I hope these few things of many more I might have said, will satisfie any impartial Reader, not blinded with Prejudice or with a violent Passion: As for those that had rather to be Papists than Presbyterians, let them now with their Mass in their Mouth, their other Saviour and Saints upon their Backs, with their Super∣stition and Idolatry about their Girdle, go home with Shame and hide themselves, or rather amongst the Church of Rome where they would be in their proper Place, and not amongst us, for we can spare them well enough.

FINIS.

Notes

• Luke 24.44.
• Jam. 5.13.
• Ephes. 4.11. 1 Cor. 12.28.
• 1 Cor. 44.1.
• 1 Pet. 5.1.
• Ezech. 18.20. Rom. 6.23.
• Rev. 1.10.
• Rev. 19.10. and Chap. 22 9. Psal. 16.4.
• Gal. 4.10, 11. 1 Cor. 1.12. and Chap. 3.5. 2 Cor. 4.7. Rom. 9.21.
• Matth. 6.7.
• Matth. 2.12. Joh. 14, 15, 16.
• Acts 24.23. and 1 Tim. 4.14. and 2 Tim. 1.6.
• Observations upon the 30th. of January and 29th. of May in 1694.
• Ezech. 18.21.
• Matth. 19.17.
• Calvin Epist. and Protect.
• 1 Cor. 7.23,
• Mark 13.34.
• 2 Cor. 10.13.
• Confes. Gallic. Articl. 25.
• Art. 29.
• Conf. Belgica. Art. 30.
• Helv. Conf. cap. 18. quemadmo∣dum suo ver∣bo praescripsit dominus. Docemus Gu∣bern. &c.
• Conf. Scot. Art. 18.
• Gal. Conf. Art. 30.
• Conf. Belg. Art. 31.
• Helv. Conf. cap. 18.
• Apostolis suuis principatum, Christus Seve∣ris sine prohi∣buit, &c.
• Conf. Palat. at the latter end.
• Discip of the Vaud. Chap. 2. about the mid∣dle.
• Conf. Gal. Art. 24.
• Compend. Conf. Art. 1.
• Belg Conf. Art. 25.
• Art. 32.
• Conf. Basil. Art. 19.
• Neque enim apud nos, leve momentum habet, &c.
• Postnaniensi Conventu art. 10. Discipli∣na ecclesias se∣cundum Dei verbum ab om∣nibus approba∣tur. Ex lib. Bucer. cui titulus scripta duo adversaria la∣tol. p ag. 159.
• Uladislaw. Sy∣nodus, art. 12. Syn. postnan. art. 8. Syn. Xansens. cap. 2.
• Petricoviens. Synod. art. 4. qua quidem propter exter∣nos ritus ho∣mines pios fe∣rire, neque do∣mini est volun∣tas, neque pu∣rioris ecclesiae mos, &c.
• Xansens. Syn. cap. 1. Art. 10. see from art. 1. to the 10th.
• Written in 1566.
• Pag. 412.
• Ecces. 4.10.
• Exod. 16.16, 27. V. 19, 20.
• Isa. 1.16.
• Rom. 13.10.
• 1 Cor. 16.14. Gal. 4.9.
• Gal. 4 9, 10, 11
• Colos. 2.20, 21.
• 1 Cor. 8.9, 12, 13.
• Rom. 14.5, 22, 23.
• Tit. 1.
• Rom. 14.14.
• V. 13, 15.19.
• V. 4.10.
• V. 13. V. 17.
• V. 21.
• Rom. 15.1, 2.
• Act 8.23.
• Acts. 4.12.
• See seasonable Discourse a∣bout Religion in 1689.
• Heb. 7.25.
• Isa. 63.3.
• Heb. 12.2.
• Chap 2.10.
• Heb. 9.25, 26, 28.