Truths in a true light, or, A pastoral letter to the reformed Protestants in Barbados vindicating the Non-Conformists from the misrepresentations commonly made of them, in that island and other places : and demonstrating that they are indeed the truest and soundest part of the Church of England / from Francis Mackemie.

Truths in a true Light.

An Epistle, To the Reformed PROTESTANTS of Barbados.

Gentlemen;

IT has been too notorious, what Diabolical De∣signs, and base Plots the Emissaries of Rome, have contrived, promoted, and attempted, to over throw that Glorious work, and cause of Refor∣mation, or to lead or cajole us back into our anti∣christian Slavery, Idolatry, and Supersttion; and for Effectuating thereof, they have not been wanting, neither have stuck at any thing, to widen our breaches, augment our Differences, hinder our mutual Condescentions, and our endeavoured Ac∣commodations, raising implacable heats, and keeping us asunder by Distinguishing Characters, and Discri∣minating Names; setting up contrary Interests; and often raising violent Storms of bitter Persecutions, in∣stigating the Ascendent Party, still to trample upon the Non-Con's, and by all means to render them black, and odious; and all this, and much more, to ruin Protestants, and weaken the Protestant Interest. And it deserves to be bewailed, that in all their Je∣suitical

Intrigues and evil designs, they soon found too many Protestant Tools, unadvisedly to concur with such sworn Enemies of the Reformation; too much whereof appeared in the late Reigns; & I wish there may not be found among us still, too many Incendiaries, to raise Dissentions, and stir up un∣christian Heats, among Reformed Protestants, that we may become a prey still to the Common Enemy.

But blessed be God, for our seasonable, and happy Revolution, that has in a great measure broke the deep projects, of that Jesuitical Party; and by an Esta∣blished Liberty, to all Dissenting Protestants, has bound the Hands of former Persecutors. I wish the Per∣secuting Spirit, and Inclination, were gone too; and that many unawares were not promoting, and en∣couraging again, the old Malice, and grand Designs of the common Enemy, by their Tongues, in railing, reproaching, and decrying, a great part of the purest Reformation, under the Discriminating names of Presbyterian, Puritan, Fanatick, Calvinist, and what not? And how many are simply led away, by a hot, violent party, and suffer themselves to be imposed upon, who know not the matters of our lesser Diffe∣rences, and say little against Intolerable Popery, and the most dangerous Haereticks, but all their In∣dustrious Venom, is spewed out and levelled against their Protestant Brethren, of the same Reformation, and of the same Kingdom; and yet seem to be in Charity with the same particular Profession in other parts of the World.

All who study Histories of the Protestant Reforma∣tion, may be assured, that the Reformed Church of England, consisted all along of two sorts of men;

first, many Sober, Moderate, Sound, and Tender men, who never were for Persecution of Protestants, and would willingly have parted with many unscrip∣tural Ceremonies for the Churches Peace, and gaining Dissenters; and the Seed or Root of these have been from the Original of the Reformation, and abounded in the Reigns of Q. Eliz. and K J I. of England; and were Anti-arminian, and faithful to the first Doctrine, and Protestant Articles of the Church of England, and continued the prevailing party, until the Reign of Ch. the I. There was also another, hot, and Violent party, who were ready to brand the Sober, and Serious of their own Church, as Puritans, Precisians, and Fanaticks, betrayed their own Articles, embraced Arminianism, and grew more zealou•• for Rites, and Ceremonies, than for the Essentials, and Sub∣stantials of Religion; crying up Ʋniformity and Conformity, more than true Christianity; acting Su∣pra-Canon, and instead of coming farther from Rome, by a further Reformation, which our first Reformers designed, and the moderate party desired; they both in Doctrine, Practice and Ceremonies, made several advances towards Rome, as Dr. Du Moulin, sometimes History-Professor of Oxford, relates in his Short History thereof; which advances gave Popes and Papists no small hopes of Englands return to Rome, as a Jesuit affirms, shewing the changes in the Church of England, and its affinity to Rome, for, he saith, The Doctrine is altered in many things; The Pope is no longer Anti christ: Images are tollerated▪ Prae∣destination on fore seen works: Ʋniversal Grace: In∣herent Righteousness, are all granted: Free-Will is Preached up: they have given to the 39. Articles

a Catholick sence: they acknowledge the Authority of the Church in deciding Controversies, about matters of Faith, and interpretation of Scripture: they make frequent use of the more venerable Names of Priests and Altars; and to be a Calvinist in England, is to be a Traitor, and a Heretick, or worse; to which may be added, bowing to the East, and Al∣tar; and setting up unlighted Candles in Churches, which Dr Warmestry, one of their own spoke against, and said, That they were a fit Emblem of our Igno∣rant, and unprofitable Clergy, which filled up the Candlesticks of the Churches, but gave no Light. And this party was Rampant in Lauds time, who had a party of Monstrous tools, as Montague, Heilin, Poc•…•…nton, Dow, Couzins, Shelford, Beel, Stafford, Watts, and Fedder, of no small figures; with many more, who under their own hands, Publish'd Armi∣nian, and down-right Popish Doctrines, and Tyran∣nical and enslaving Maxims of State, and were so countenanced, and protected by the King, and some of the Court, that they carried all before them, and it was no small Crime for any to speak against their Romish Innovations, and Intollerable Ʋsurpations, both in Church and State, as in the Cruel unchristi∣an, and Illegal punishments inflicted on some of their own Communion, until their Designs were sea∣sonably opposed & checked, by such of their Church who were sincere, and uncorrupted, when backt by Lords and Commons Ass••mbled in Parliament, in the year 1640 complaining in bold speeches of those that went after the Romish Way: and though Laud had justly meted to him what he measured out to others, which gave a considerable blow to his

party, and by that Revolution of Affairs, greatly frustrated the hopes of Rome, who were filled with great Expectations of Changes, by their Agents and Deputies in England; and though many suffer of almost Twenty years abducation from the Pulpits, during the Civil Wars; yet it is to be feared the Seed and Spawn of this faction, has been growing since in the Church, and so prevailing a party, as were able to obstruct that Union, accommodation and Comprehension, designed between the Church of England and Dissenters, first by a Commission from our most Gracious KING, and late Gracious QUEEN, and next by a Convocation, who had but very small regard to their Majesties Supremacy in Ecclesiasticks, and who so vigorously opposed what they had so lately addressed their Majesties for.

I should gladly embrace an opportunity to inform such of you, as have never been in Europe, what Presbyterians and Dissenters are; who suffer your selves to be strangely imposed on, & know little more of them, but misrepresentations & calumnies thrown upon them, by malitious Ignorant and ill-minded men, as if they were Monsters, and most insufferable in Church and State; though they are a considera∣ble part of the Protestant Reformation, agreeing in all points of Faith, and Divine Ordinances, or parts of Worship, with the Establisht Church of England; and the likest to them of any Protestants, differing only in Ceremonies, Government and Discipline, of which I shall hint a little in this Epistle. There∣fore in Scotland, they were the first Reformers of that Kingdom from Popery, though originally by mean and inconsiderable men, and in opposition to a

strong Court party, and not only without, but against the Authority of the State, which demonstrated the more of the hand of Divine Providence therein. And notwithstanding all their strugglings with Popery and Praelacy; which in the late Reigns have been obtruded upon them, contrary to Oaths, Laws, and repeated Establishments of that Kingdom; yet they went a greater length in Reformation, than their Neighbours in England, who upon prudential Con∣siderations retained some Ceremonies, least it should be dangerous to Reform all at once, as Scotland did. And in that Kingdom Presbyterians are now the Established Church, and those of the Church of Eng∣land there, are the Dissenters, and have far less Reason for it, than we in England.

As to those of England, they were from the be∣ginning a part of the English Reformation; for the best Histories inform us, those who chiefly had the first managment of the Reformation, were divided into two Classes, much what equal in number, and quality of Interest. Some of them, as Bishop Hooper, Coverdale, John Fox, John Rogers, and Peter Martyr appeared vigorously for an absolute and thorough Re∣formation, according to the Model Calvin had given of it, and so it would have been a Presbyterian Re∣formation; but others, as Cranmer, Ridley, Cox, and others were peremptorily of the Judgment, that a Reformation in all points at first, would be of dange∣rous consequence, and that at once to reform all, would be to reform none at all; and though the Judgment of the latter prevailed, yet all approved of the former as best, tho' some approved not the jun∣cture as seasonable, until the People who were almost

all Papists, were better instructed and disposed to receive the impressions of this intire, and perfect Reformation; therefore they were left not without hopes of a further Reformation, from their Posterity and Successors, which we were assured of by a sen∣tence in the Preface to old Common Prayer Books, but left out of the new. And so it was for that time agreed on, that for the better gaining of Papists, some Ceremonies, and a great part of the Roman Service, were to be kept. Thus both parties con∣curred and united in hopes of a further Reformation, until the bloody Marian Persecution under which some of both Classes fell and dyed Martyrs, others became Refugees abroad; and upon their return, instead of a further Reformation, Ʋniformity Acts were promoted, and passed in the first of Eliz. Yet during the Lives of some good Bishops, and for se∣veral years, no Subscription, nor use of all the Com∣mon Prayer, nor an exact observance of the Ceremo∣nies was urged; until Whitgift ascended the Chair, whose zeal for Ceremonies was boldly impugned by Learned Cartwright. And now, Subscription and Conformity was required, under penalty of Suspension and Deprivation, and John Fex the Martyrologer, required to Subscribe, who refused, pulling out of his Pocket his Greek Testament, and told the Arch-Bishop, He would subscribe nothing but That: Yet his gravity and good Service to the Church protected him, that he dyed quietly in a low Station in the Church. But when he perceived the retaining the Ceremonies did not attain the first Design of the Refor∣mers, in gaining Papists, and saw the mischief, the imposing of them on Protestants, was like to do,

he afterwards said of them, God take them from us, or us from them! Harder things were soon con∣trived and imposed, to the casting out of many able and godly Ministers, followed by multitudes of People; and these being cast out, and kept out to this day, are Non conformists and Dissenters, and the most considerable part Presbyterians; and those of Ireland are partly from England, partly from Scot∣land, who since the Conquest joyned with others in Settling that Kingdom.

And as to the Protestant and forreign Churches, they are either Calvinists or Lutherans: But all the Calvinist Churches as lately of France, Geneva, Hol∣land, Piedmont, and many other places of high and low Germany, are Presbyterians: The Lutherans differ from us both in many things, and indeed are much degenerated from Luthers primitive though imperfect Reformation: So that by all computation, Presbyterians and Calvinists, with such as are in full Communion with them, are the greater part, and from the Judgment of our first Reformers, are the better part of the Reformation; the Church of England not excepted, whose Reformation is not yet intire and perfect, as you may learn from the Preface to the Common Prayer, and from the K. and Qs. Com∣mission for a further Reformation.

But that you may more fully and distinctly know them, and not suffer your selves for the future to be imposed upon; I shall as one of the meanest of them, shew what at this day they believe & do; or where∣in they agree, and are the same, with the Established Church of England; and next what they dissent from,

and neither will nor dare do, without Sin; and all this only for your Information, without the least design or intention, of raising any new debate, on beginning any Controversy on those differences, sufficiently Controverted by many hands on both sides.

And first, I shall inform you, what they believe and do, in Ʋnity with the Church of England, whereby every serious and intelligent Reader, may readily perceive two things 1. That we are Pro∣testant Brethren, and in Ʋnity with them in the main, great and Substantial points of the Christian and Protestant Religion; and therefore deserve not to be treated, as many Ignorantly do, and particu∣larly in this Island. 2. That of all Protestants that differ from them, we differ in the least and smallest matters. Therefore,

1. They receive and believe the Bible, the Holy Scriptures to be the Word of God, from the imme∣diate inspiration of Heaven, and in its original, and its Orthodox Translations, they universally embrace it, as the compleat and full Rule of their Faith and Manners, and the only Directory in all matters of Re∣ligion.

2. They believe and receive, as agreeable to their Confession of Faith, the 39 Articles, in all the Doctri∣nal Articles, except such as relate to Ceremonies and Government, which the Establishment of that King∣dom obliges them not to Subscribe, receiving the 3d Article in a Ptotestant sense; and this so qual••ify∣ed most, if not all their Ministers, have Subscribed as a condition of their Established Liberties and Tolle∣ration.

3. They believe, own, maintain and perform all Ordinances, and parts of Gods Instituted Service and Worship in Publick, Private and Secret, that are mentained & professed by any Reformed Protestants, as Preaching, Praying, Reading, Hearing, Medita∣tion, Singing of Psalms, Baptism, and the Lords Supper, &c.

4. They firmly believe, and strenuously hold, a fixed and standing Ministry to be always in the Church, to the End of the World; and Churches to be furnished with all Officers warranted in the Scrip∣tures, duly qualifyed and orderly set apart, according to the Word of God; and after a long and most strict Examination and tryal, some are allowed first to Preach only as Probationers, or Expectants for a proof of their Preaching gifts, and Praying abilities, and of a Holy Conversation; and when called to the Pastoral Charge, submitting to a second Exami∣nation, they are orderly set apart or Ordained to the whole Work of the Ministry; according to the Apostles phrase, by the Imposition of the hands of the Presbytery.

5. They abhor, renounce and abjure Popery, Ido∣latry, Superstition and Haeresy, with every Error, they are convinced and perswaded is contrary to the Word of God; universally believing the Popes of Rome, to be the Grand Antichrist.

6. They hold and maintain an Authoritative Go∣vernment, Order, Discipline and Censure, committed by Jesus Christ the Head of the Ʋniversal Church, unto Church Officers appointed by him, consisting in Admonition, Suspension & Excommunication; and this Government specifically distinct from all Civil Go∣vernment.

7. They Baptise both Adult Persons, & Children of believing Parents, professing the Truth of the Gospel.

8. They believe, and always maintain the mo∣rallity of the Fourth Commandment, and perpetuity of a Sabbath, with the strict observation of the Lords Day, wholly to be employed and spent in the Pub∣lick, Private and Secret Service, and Worship of God, allowing works of absolute necessity, and ne∣cessary Mercy.

9. They conscientiously and faithfully keep and observe, all Solemn Days, and occasional Times, set apart upon extraordinary, and emergent Providen∣ces of God, for Humiliation, Fasting & Prayer.

10. Though they abhor as much as any, all vain Swearing and Cursing, yet they maintain and allow the Lawfulness, of Witnessing to Truth, or Con∣viction of Falshood by a Solemn Oath, when called thereunto by a Lawful Magistrate, in matters of mo∣ment; tho' they rather like to do it, after the Scrip∣ture Pattern, with a Solemn lifting up of the Hand to Heaven.

11. They hold and maintain Magistracy and Civil Government, to be an Ordinance of God; and many of them highly Zealous for Monarchy, as in Scotland, England, France & Ireland, though others in Geneva, Holland and Germany, are for Aristocracy, as the Go∣vernment of those places.

12. They are highly for School-Education and Learning, and Academical accomplishments, for fit∣ting and preparing men in an ordinary way, for Mi∣nisterial Offices in the Church; not excluding, but including particular Gifts, and Qualifications, and a Call from God to that great Work.

Reader, They are the same in these, and most things material, with the Established Church of Eng∣land; therefore beware of Reproaching Presbyterians as the worst; as bad if not worse than Papists; least ye wound & reflect upon your selves; unto whom they are likest of any other Dissenters, that are Protestants. Now though we agree in all these things and more, yet we differ or dissent in three or four Things, to all which I shall speak, branch∣ing out the particulars, as far as an Epistolary De∣dication will allow of. 1. In Common Prayer and Ceremonies. 2 In your Canons. 3. In your Go∣vernment or Praelacy. 4. In your Discipline and Censures.

I I shall begin with Common Prayer and Ceremo∣nies; and concerning them, we differ in these par∣ticulars, waving many of our Reasons, to avoid Offence.

1. We dare not receive nor comply with stinted Composed and Imposed Forms, or Lyturgies of Worship, because not Commanded nor Warranted by the Word of God, nor known in the purest and Original Centuries of the Gospel Churches, but com∣posed without Divine Commission, and required meer∣ly by Men, in the Degenerate and latter Ages of the Gospel.

2. Though we deny not altogether, but allow ma∣ny Forms of Prayer on many Cases, as studyed Forms for ones-self, and Composed easy and plain Forms for the Ignorant and Ʋnskillful, as young ones, early Converts, as Crutches for the Weak and Lame; yet we cannot nor dare not, Ordain and call any man to be a Minister of the Gospel, and to take

Charge of Souls, that hath not given sufficient proof, and demonstration of their Praying and Preaching Gifts and Abilities at all Times, and suitably or pertinently for all occasions and conditions, without prescribed Forms read in a Book; and we never denyed the Lawfulness of joyning with the sound Words of others in Prayer.

3. Such Ministers as have received of God, and have given sufficient Proof to many, of their Praying Gifts and Abilities, dare not ordinarily, and in their ordinary Administrations, tye themselves to, and only use these prescribed and Book Forms, least they should be guilty of not using and improving, but hiding or burying their Gifts and Talents, and so in∣cur the Character of Ʋnlawful Servants

4. We dare not read as a part of Publick Wor∣ship, the Aphocrypha Books, which are enjoyned and read, seeing they are acknowledged by all, not to be Canonical Scripture, and owned by many, and in many things false and fabulous; especially, while we have the Scripture by us, that Perfect Rule of Faith and manners.

5. We cannot nor dare not allow in Publick Worship, which (should be for the Edification of all) that inarticulate, and unintelligible way and noise, of the People, all or most confusedly speak together, one mans voice drowning the accent of another, which seems to be so far from Order, that it appears confusion, as Service in an unknown Tongue. Hicker∣ingill tells us, he suffers no such babling in his Church at All Saints in Colchester, as is made by alternate Responses.

6. We cannot allow Women to speak in the Church,

as many of yours, in your whole Service, talk more in a Day, than some Quaker-Women, condemned by most for that practice.

7. We dare not add to the Sacrament of Bap∣tism, an airy Sign of the Cross that perishes with the using, more than Spittle, Oyl and Salt; nor allow the Spiritual Signification imposed by men, and explain∣ed in the 30th. Canon; Seeing Baptism signifies all that and more; and you own in the Form for private Baptism, that it is valid and sufficient without it. And further it is abused at this Day to Idolatry in Romish Churches; Cranmers great Argument for abolishing Images out of the Churches, though some are got in again; and most of them into their Book of Devotion.

8. We cannot comply with that Popish posture (not our Saviours posture) of Kneeling at the Lords Supper, which cannot be more Reverent, nor so sui∣table to a Table Feast, as his was; and notwithstand∣ing the Rubrick, was originally a consequence of Transubstantiation, and came in with it 1200. years after our Saviour, and was a stumbling block to many Reformed Protestants, highly resented by Beza, and many more, and proved so grateful to Papists, that Bonner having learned that Cranmer and Ridley had kept this, (and other Ceremonies) said, that he doubted not, since their Broth went down with them so well, that er'e long they should eat of their Beef too.

9. We cannot, we dare not in Baptism, exclude the Parents from engaging and promising in behalf of their own Children, and take in other Sureties, whom all know, and none expect, they will endeavour to perform what they promise and undertake; which

indeed is impossible for any to perform, especially when more Ignorant, and more Irreligius Sureties are called in than the excluded Parents, as Papists, Igno∣rant and prophane Persons, Strangers, and some∣times Young Children, which we apprehend to be a willful promoting of known perfidiousness, and a down-right mocking of God.

10 Because we find the Common Prayer Book in its several parts translated out of several Popish Books; the Frayers are taken out of the Breviary, the Admi∣nistration of Sacraments, Burial, Matrimonies, and Visiting of the Sick, are taken out of the Romish Ri∣tuall; the Consecration of the Lords Supper, Collects, Epistles and Gospels, are taken out of the Mass Book; (though some things are left out, as Prayers to the Virgin Mary, Saints and Angels:) This is to us, one just prejudice against the use of it.

11. We cannot away with, nor dare we assent to, nor believe, many things and sayings in the Common Prayer, nor use that Corrupt Translation of the Psalms, while God has provided us with a better, we dare not pretend the imitation of our Saviours Miraculous Feast by that Popish and Mock-Feast of Lent, consisting not in abstinence but in choosing of Meats In, Te Deum, we dare not say, all the Earth worship thee, while we are assured the greatest part are Infidels to this Day, and neither Worship nor know the true God; we dare not assent to the Damning Sentence of Athenasius's Creed which many of the Eldersons of your Church wished it never had been in Common-Prayer. We dare not say, Every person Baptised is immediately Regenerated; for so all Bap∣tised should be Saved. We dare not alter, add to,

and diminish from the Scriptures, the Word of God, as the Common Prayer, and the corrupt Translation of the Psalms does; particularly, we cannot consent to the taking away of the Scripture Titles of the Psalms, given from Immediate Inspiration, and put∣ting Popish and Lattine Titles in their Room; In the Burial of the Dead, we dare not call every one, whether we know them or not, our dear Sister or Brother, and as a part of Publick Worship say, We have a sure and certain Hope of their Resurrection, unto eternal Life; and to make no difference between the Wicked and Godly; a Protestant and a Papist; an Atheist once Baptised, and a serious Christian; allow∣ing them the same Charity and Character, seems an encouragement to ungodliness, and a discouragement to Holiness.

12. Though we are for Visiting, Instructing, convincing, admonishing, praying for, and comfor∣ting the Sick, according as we find their state and condition, various and different, Yet we apprehend the Burial Service to be Symbolizing with Rome, and no part of God's Publick Worship, or any Com∣manded part of a Ministers Work, and though it is said, It has no relation to the dead at all, but only for the Edification of the Living, why was it denyed to the Living at the Funeral of the Reverend Mr. Henry Vaughan? why is it deny'd to the Living at the Funeral of Ʋnbaptised, and Excommunicated per∣sons? Why is it read oft times when the People are gone, except two that remain to cover the Corps? Why do the deceased persons pay for it? and lately there was a poor man, to whom it was denyed, be∣cause unbaptised? Actions with vulgar People, are

more demonstrative, than Words. And what Edi∣fication does that afford to the Living, that is read at the entry of the Church yard, of which few or none hear one Word? and why is not all either read in the Desk, or at the Grave?

II. The Second thing wherein we dissent from you is, your Canons, which few of your selves obey and observe, no, not such as have Sworn Obedience to them. They are most Arbitrary Decrees, (when not ratify∣ed by Authority;) not at all suitable to the state of the Church; neither dare we take the Oath of Assent and Consent, that they contain nothing contrary to the Word of God, while both you and we are otherwise perswaded.

III. A Third thing wherein we dissent, is con∣cerning the Government of the Church by Arch-Bishops, Bishops, Chauncellors, Commissaries, Deans, Deans and Chapters, Arch Deacons, &c. as not have∣ing foundation in the Scriptures, nor the Government of the Gospel-Churches, nor agreeable to the Go∣vernment of the first Centuries after our Saviour. And though we are for Scripture Bishops both name and office, and wish with Dr. Wild in his poetical flight, Where there is one, there were ten; neither would refuse the Government of the first two or three hundred years after our Saviour; and it is known most of the Presbyterians in England ostered to embrace Dr. Ʋsher, his model of Church Govern∣ment; yet there are several things in which we dissent, and which many of yours dislike in English or Diocesan Bishops, or Praelacy; as,

1. Creating & Erecting new Offices & Officers, besides what Christ gave to and Instituted in his Church, the Names whereof are not so much as known or mentioned in the Scriptures.

2. Promoting Praeeminence, and destroying that Ministerial Parity, our Saviour Commanded, and Inoustriously maintained in his days, for bidding all Mastery and Dominion over one another.

3. Their asseming high and Lordly Titles, and Temporal Dignities, and Civil places, being advanced above most Peers and States men: This was offen∣sive to good Old Latimer, who in a Sermon ad∣vised King Ed. 6 to untord all the Lordly Bishops, and remove them from all their Temporal Offices and Employments, that they might follow their Spiritual Plough Tail.

4. Their frequenting the Court, attending the Council Table, and sitting in Parliaments, to the great neglect of their Charge and Work, being above Preaching, Praying and Administring of Sacraments, and Church Government too; therefore a Non Preach∣ing Bishop, called a Preaching Bishop, a Preaching Cox∣comb. And what prejudice would it be to the State, but what a great advantage to the Church, if the Government saw it meet to revive again, that old vote of a Church of England Parliament, recorded in Bakers Chronicles, That no Bishop should have any Vote in Parliament, nor any Judicial power, in the Star Chamber, nor bear any sway in Temporal Affairs, and that no Clergy man should be in the Commission of the Peace.

5. Their Grasping at a larger Charge over many great Congregations of a Vast Diocess, whereby an

Episcopal Charge, and care can no more be perform∣ed, or Discharged in the sight of God, (As over the Diocess of London, and all English Plantations; while so much Time is spent at Court, and in secular affairs,) than the Italian Bishop can be Metropolitan of the Christian World.

6 Though they have Forms prescribed for many things, yet no Forms nor Directions, for tryal and examination of Candidates or Expectants, for Ordi∣nation to the Ministry; For turning one of the 39 Articles into Latin, and proving it from Scripture, is already done to their hands; so that any Gram∣marian or School Boy may do it.

IV Lastly, We diss••nt from the Discipline and Censures of the Church of England; and though they are without all Church Discipline and Censure in every Plantation of America; yet as it is managed in Eng∣land, many of your own Sons dislike it, as well as we; especially in these particulars.

1. Its absoluteness; being exercised by a sole Au∣thority in the breast of a particular Diocesan, acting all in his own name, without Commission or War∣rant from any other; and Sir Francis Bacon who was highly for the Church of England, tells us, the Bishop gives orders alone, excommunicates alone, and affirms it to be without Example in all good Go∣vernment; for Kings and Monarchs have their Councellours, the Courts of Kings bench, Common Pleas, and Exchequer, have many Judges; and the Chancellor hath the assistance of 12 Masters of Chauncery. And I am assured, the Scripture warrant is directed to a number, Dic Ecclesiae, tell the Church.

2. The Authority & Power of Discipline is gene∣rally managed by Delegation, or Deputation of Lay Persons, as Chauncellours, Officials, Registers, Sumners, Canonists &c. choosing such as helps in Government, rather than the Clergy, which the Lord Verulam affirms to be contrary to all rules of good Government; for Offices of confidence and skill, cannot be exer∣cised by Deputies; the confidence and trust being Personal and Inhaerent, cannot be transposed to an ignorant, and unqualifyed Lay-Person, more than such can be deputed, to Preach the Word, and Admi∣nister the Sacraments.

3. The English Church-Discipline is turned into a meer Money matter, and the use of Christs Keyes is made Mercenary, punishing the Purses, and not afflicting the Consciences of the Delinquents; as a great man of the Church, in a Sermon Preached at one of the Ʋniversities, told them, Claves Christi pulsant crumenas, non verberant Conscientias And Hickringale assures us from his certain knowledge, that Guinea's will procure Absolutions from Drs Com∣mons, without any Confession or shew of Repentance; yea, without a sight of the guilty party; a more bare-faced practice than of the Romish Churches, who always use Confession, and Pennance for a Cloak.

I hope these things will engage you to be more favourable and charitable to Dissenters, until you more rationally weigh and confider the grounds and reasons of their Dissent, for they may sometimes and in some cases be the purer & better part of a Nation; as the Church of Israel in Egypt, and in all their other Captivities were Dissenters: The three

worthies in Daniel were Dissenters in Babylon; and Daniel under Darius, was a Dissenter. Our Savi∣our, all his Disciples and Apostles, with their Christian followers, were Dissenters, until Constantines Reign; and all Christians in Mahometan Dominions, and Pagan Countries all Protestants in Popish Countries; and your selves in Scotland, and all forreign parts, are Dissenters; and it were hard and uncharitable to condemn all these as Traytors and Schismaticks. In favour of some Dissenters, I shall only lay down one saying from your Hale of Schism, All pious as∣semblies in times of persecution and corruption, are the only lawful Congregations, and the publick Assemblies, though according to form of Law, are indeed nothing but Riots and Conventicles, if stained with Corruption and Superstition

Therefore let us still value and esteem unity in Doctrine, and Worship, and the greater and more weighty matters, preferring it before an exact and accurate Ʋniformity, in every Punctilio of Circum∣stance, and Ceremony, which no Nation hath hitherto attained, the Church of England not excepted; for what uniformity is between your Cathedral and Parochial Worship? between such Churches as have Organs, and those that want them? between such as Sing, or Chant the Service, and such as do not? between such as read the whole Service, and others that Mince it, and read but a part? between those that begin with a free Prayer, and such as do not? And in the same Congregations, what Uni∣formity is between such as use Responses, and such as do not? between such as Bow to the East, or the Altar, and such as do not? between such as bow the

knee, and those that only bow the head, at the Name or Word, Jesus. What uniformity between such as Sing Psalms, and most that do not? And I find ma∣ny of the Sons of the Church, break uniformity, and Canons, as well as their Neighbours: what uniformity-act, or Common Prayer, allows any to begin with a Prayer of their own, as the greatest and best have done, though others call it a Geneva trick? What uniformity-act enjoins Organs, and Singing Boyes: and where is bowing to the East and Altar, with all other Church Honours, commanded? What war∣rants the use of the publick Form for private Baptism? why is the burial Service read over any Dissenters, that are all excommunicated by your Canons?

Let me humbly and earnestly, with all Submis∣sion address the conformable Clergy, in this Island, to instruct their People, that they and we profess the same Christian and Protestant Religion, only with some alterations in external Ceremonies and circum∣stances; that we may unite in affection and strength, against the common Enemy of our Reformation, and concur in the great work of the Gospel, for the manifestation of Gods Glory, and the Conviction, Conversion and Salvation of Souls in this Island, instructing such as are Ignorant, in the principal & great things of Religion, promoting vertue and true holiness, and Preaching down and reproving all Atheism, irreligion, and profanity, sealing and con∣firming all by an universal Copy, pattern and exam∣ple, of a holy, and Ministerial Life and Conver∣sation.

I have often done it, and I continue to Pray for the zealous concurrence of the Secular power, and

Civil Magistrate, to whom the Sword of Justice is committed, for the terrour of the Evil doers, and praise of those that do well, that for promoting a visible Reformation in this Island, from the Evils that have long exposed us to the heavy Judgments of a Righteous God, they would first reform their own Lives, and impartially execute these Good Laws, according to their Oaths, against all Blaspheming, Cursing, Swearing, Whoredom, Sabbath breaking, all Prophanity, Impiety and Irreligion, that our Land may be exalted by Righteousness, and Sin may no longer be our Reproach.

Candid Reader, They frequently charge Dissenters that when others are the Ascendent, they cry out against Persecution, and for Moderation; but when they are uppermost, they are as severe as any; The former is natural for all men, that when they are mastered, or like to be conquered, they cry out for Quarter, and plead moderation, as we find the Church of England, shewed as much of it as any, when there was occasion, and ground for it. What conde∣scensions and fair promises did they allow K. Charles II. to make, yea, and to take the Coronation Oath of Scotland, to maintain Presbyterian Government there, and also to give Solemn Protestations at Breda, to Dissenters of England, confirmed by a De∣claration for Liberty to all tender Consciences? but soon after the Restoration, all was violated and soon forgot. The next time they were under any fears, was at the Discovery of the Grand Popish Plot, and fresh pretences for moderation were then Published; but continued not long, ending in a Sham plot, and

a new Persecution And the next trouble the Church of England was in, was when the Seven Bishops were in the Tower, only for refusing to engage upon their Honours to answer at the K Bench, to what should be objected against them; and then in their Petition to the late K they professed a great deal of tenderness to Dissenters; and about the time of the Prince of O. his landing, all their Discourse was of Ʋnion, and Comprehension; and afterwards confirmed it by an Address, and their Majesties pro∣mised to endeavour an Agreement, between the Church of England and Protestant Dissenters; and in adhering to his Royal Promise and design, first secu∣red to Dissenters an established Liberty, and soon after issued forth a Commission, founded on the Preface to the Common Prayer; which the Convocation, after they were secured and safe from their late fears and trou∣bles, took no further notice of, but in opposition to all their lately professed tenderness, refused to part with one indifferent Ceremony, in obedience to their Ma∣jesties Authority, or for Ʋnion with Dissenters.

That the God of all Grace, would bless the World with a better Spirit, is the Prayer of,

Sirs,

Your devoted Servant in all Civility, FRANCIS MACKEMIE.

Barbades, December 28. 1697.