A Plea for the Non-Conformists, Treatise · Part 5

A Plea for the Non-Conformists · Treatise · Part 5

p. 39AND as a further Confirmation of our Symbolizing with Popery in our Rites and Service, take a few Inſtances.

Firſt, That the Papiſts not only ſo long approv'd our Liturgy, and kept their Communion in our Church in that Worſhip, as before Remark't from Dr. More; but alſo, that the Popes themſelves have offered to Confirm the ſame, as Doctor Morton's Appeal diſcovers; and that Pope Pius the 4th, and Explicat. Queſt. illuſt. 4. p. 46. & 112.Gregory 13. offered to Queen Elizabeth to Confirm the Engliſh Liturgy, as Camden in the Life of Queen Elizabeth teſtifies. Dr. Boys produceth the Pope's Letter, and Briſtow's Approbation in his 39th Motive.

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

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

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

Objection. 4.As to the taking of Collects out of the Maſs-book, 'tis ſaid by the Reſolver, p. 43. That if thoſe prayers are good, which he affirms to be very good, then ſuch a ſymbolizing, he ſaith, cannot make them bad.

Anſwer.To which it is Reply'd, that the goodneſs or badneſs of Worſhip and Service, as to the matter and form, is to be meaſured not by our Fancies, but the Rule of God's Word: But we do not find any ſuch pattern of ſhreds of Prayers or Collects, p. 40to be ſaid or ſung, though ſuch things Pope Gregory found in the Ritual of Numa Pompilius, which were ſaid or ſung in their Proceſſions to their Gods. The Al…aron, Talmud and Apocripha may have, as we ſuppoſe, good things in things, as well as the Pagan and Papal Maſs-books; muſt we therefore put them into our Prayers?

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

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

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

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

p. 41Secondly, The Church of Rome and England alſo are great tranſgreſſors, to preſume to vary from Chriſt's Precept, in altering or adding to the form of words expreſſed by Chriſt in this 11 of Luke, for ſo they have done—they ſay, Forgive us our treſpaſſes, as we forgive them who treſpaſs againſt us: when there are no ſuch words in Chriſt's Prayer; his words are, Forgive us our Sins (or Debs, foreign) for we alſo forgive every one that is indebted to us. And add alſo the Doxology, which is not in this Prayer, Luke 11. But you'l ſay, as to the Doxology, it is expreſſed by Chriſt at the end of the ſame Prayer in his Sermon on the Mount, Matth. 6. It is very true, it is ſo, where he delivers this Prayer not as a Set-form, but a Pattern of Prayer, AFTER THIS MANNER PRAY YE, foreign, to this purpoſe; and which is an Explanation of what he ſays, Luke 11. 2. when you pray, ſay, Our Father; that is, after this manner: and which can only be a warrant to the Church of England, or any other, to make ſuch alterations; Chriſt no more intending to tye the Diſciple, who deſired to be inſtructed how to pray to this form of words, nor any other Diſciple, than he did the 12 Diſciples, when he ſent them out to preach with this word of Command, Matth. 10. 7. Preach, ſaying, the Kingdom of Heaven is at hand; that they ſhould thereby be tyed to thoſe very words in their Preaching (and preach nothing elſe): but as this was given as a Text or Theme to preach by, ſo the other to pray by. The Diſciple who propoſes the queſtion, verſ. 1. deſires that they might be taught to pray, as John taught his Diſciples; but ſuch a ſet-form of Prayer we find not, that John in his teachings gave to his Diſciples; neither do we find that any of Chriſts Diſciples or Apoſtles did pray this very Prayer, to which our Expoſitors do agree.

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

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

p. 42Tertullian ſaith, They prayed, ſine Monitor…, without a Monitor [or Common-Prayer-Book] And Socrates tells us, That among all the Chriſtians of that Age, ſcarce two were to be found that uſed the ſame words in Prayer.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 44Sixthly, becauſe of thoſe additions which are made to the Scriptures therein as to the 14 Pſalm, 3 whole verſes which are not in any of the Original Copies, and Gloria patri to the Concluſion of ſeveral Pſalms, ordering it to be ſaid at the reading of every Pſalm, contrary to Deut 4. 2. Prov. 30. 6. Rev. 22. 18.

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

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

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

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

p. 45Objection.Another Objection which ſhould have been ſpoken to before, and which we he … add, is this, viz. That it may well be ſuppoſed, that the Nonconformiſts are very humerous in their groundleſs and unneceſſary ſcruples, whilſt they are offended with the Church for that her Ancient and Reverend Practice of Bowing at the Name of Jeſus, enjoyn'd in the 18th Canon; and for which they have that poſitive direction and Command, Phil. 2. 10. to warrant it.

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

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

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

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

Neither, fourthly, can this ſenſe be admitted as a literal Command, that all muſt bow the Knee at that Name, becauſe at the ſame time all and every one which make that reverence with the knee, are enjoyn'd with their mouths, to declare that p. 46he is the Lord, to the glory of God the Father, for they are joyn'd together; and why is not one perfor…d …s well as the other?

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

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

Have and …o the Papiſts violently impoſe their Rites, Services and Ceremonies, and cruelly proſecute and perſecure the Diſſenters by Confiſcations, Impriſonments, and Death it ſelf? Do not we by our Sanguinary Laws and Executions of them do p. 47the very ſame, and whereof not one word of warrant in all the New Teſtament? And how agreeable ſuch a practice is to the Lamb-like Nature of Chriſts, and his Diſciples and Followers, as alſo the Doctrines and Sentiments of many of your own Worthies, as well as the Suffrage of ſeveral of our Kings and Parliaments, judge you.

Biſh. Jewells Apology, pag. 543.And whereof I beg leave to give you the following Inſtances, (viz.) we ſhall begin with the famous Jewell, who notes it out of Chryſoſtom, Homil. on Mat. 19. Doth the Sheep ever perſecute the Wolf? no, but the Wolf the Sheep; ſo Cain perſecuted Abel, not Abel, Cain; ſo Iſhmael perſecuted Iſaac, not Iſaac, Iſhmael; ſo the Jews, Chriſt, not Chriſt the Jews; ſo Hereticks the Chriſtians, not Chriſtians, Hereticks; Whereby (ſaith Jewell) he plainly implyes, That Perſecution for Conſcience ſake is a very Unchriſtian or ANTICHRISTIAN Sympton. And ſmartly again in the ſame Homily—He that is a Perſecutor is no Sheep of Chriſt's, but a Wolf, which, ſaith he, a Man ſhould make any man afraid to feel any perſecutive motion ariſe in his breaſt, as being Indications of a Cainiſh, Imaelitiſh and Wolfiſh Nature, and a certain ſign that he is none of the Sheep of Chriſt.

Dr. Moore.The learned Dr. Moore, in his Preface to the Myſtery of Godlineſs, hath many plain and pertinent paſſages to this point, aſſerting, That it is an Antichriſtian uſe of Church-Government to direct it to the upholding of uſeleſs or miſchievous Opinions, ſcandalous Ceremonies and enſnaring Inventions of men. And what is it (ſaith he) but a Notorious Specimen of Pride, thus to force others to acknowledge, by making them profeſs to be of their Opinion? And what but Injuſtice and barbarous Cruelty to afflict men for what they cannot help, and in what they do not ſin? And what but plain Rebellion againſt God to wreſt his Scepter out of his hand, by which he ruleth in the Conſciences of men, and to uſurp this Empire to themſelves? And again, laſtly, ſaith he, A mutual Agreement in bearing with one anothers Diſſents in the Non-fundamentals of Religion, is really a greater Ornament of Chriſtianity, than the moſt exact Uniformity imaginable, it being an eminent Exerciſe of Charity, the flower of all Chriſtian Graces, and the beſt way, I think, at the long-run, to make the Church as uniform as can juſtly be deſired, Thus far the Dr.

p. 48To this purpoſe alſo the great Chillingworth in his 4th Mr. Chillingworth.Chapter, Sect. 16. ſpeaks thus: This preſumptuous Impoſing of the ſenſes of man upon the words of God, and the ſpecial ſenſes of men upon the general words of God, and laying them upon mens Conſciences together, under the equal penalty of Death and Damnation. This vain conceit that we can ſpeak of the things of God, better than in the words of God: This Deifying our own Interpretations, and tyrannous Inforcing them upon others; This reſtraining of the Word of God from that latitude and generality, and the Underſtandings of men from that liberty wherein Chriſt and his Apoſtles left them, is and hath been the only foundation of all the Schiſms of the Church, and that which makes them Immortal, the common Incendiary of Chriſtendom, and that which tears in pieces, not the Coat, but the Bowels and Members of Chriſt, Ridents Turta, nec dolente Judaeo: Take away theſe walls of ſeparation, and all will quickly be one; take away this perſecuting, burning, curſing, damning of men, for not ſubſcribing to the words of them as the words of God; let thoſe leave claiming Infallibility who have no title to it; and let them who in words diſclaim it, diſclaim it alſo in their Actions: In a word, take away Tyranny, which is the Devils Inſtrument to ſupport Errors, and Superſtitions, and Impieties in the ſeveral parts of the world, which could not otherwiſe long withſtand the power of Truth; I ſay take away Tyranny, and reſtore Chriſtians to their juſt and full liberty of Captivating their underſtandings to Scripture only, and as Rivers when they have a free paſſage run all to the Ocean; ſo it may well be hoped by Gods bleſſing, that Univerſal liberty thus Moderated, may quickly reduce Chriſtendom to Peace and Unity. Theſe thoughts of Peace, ſaith he, I am perſwaded come from the God of Peace, and to his bleſſing I commend them.

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

And Dr. Stillingfleet moſt excellently in his Irenicum to the ſame purpoſe, tells us in the Preface, That Chriſt who came to take away the Inſupportable Yoke of the Jewiſh Ceremonies, certainly did never intend to gall the Necks of p. 49Diſciples with an other inſtead of it, and it would be ſtrange the Church would require more than Chriſt himſelf did, and make more conditions of Communion then our Saviour did of Diſcipleſhip.

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

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

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

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

Dr. Tillotſon.Dr. Tillotſon in his Sermon before the Parliament on Luke 9. 55. page 156. You know not what manner of Spirit you are of? Which is as if he had ſaid, you own your ſelves to be my Diſciples, but do you Conſider what Spirit now Acts and Governs you, not that ſurely which my Doctrine Deſigns to mold and faſhion you into, which is not (ſaith he) a Furious and Perſecuting and Deſtructive Spirit, but mild and gentle and ſaving. Tender of the Lives and Intereſts of men even of thoſe who are our Greateſt Enemies, you are to conſider that you are not now under the Rough and Sowre Diſpenſation of the Law, but under the Calm and Peaceable Inſtitution of the Goſpel, To which the Spirit of Elias though a good man would be altogether unſuitable, but under p. 50the Goſpel intollerable, for that deſigns univerſal love and peace and good will, and now no difference of Religion, no pretence of zeal for God and Chriſt, can warrant and juſtify thy paſionate and ſierce thy vindicative and Exterminating Spirit.

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

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

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

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

p. 51Bede L. 1. ch. 26. tells us, That King Ethelbert Declared after he Profeſſed the Chriſtian Religion, that he would compel none; Having been inſtructed that it was contrary to the Christian Religion, which ought to be vollentary not compulſive.

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

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

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

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

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

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

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

And again in his Declaration, 26 Dec. 1662. Wee will remember the Confirmations we have made of them, upon ſeveral Occaſions in Parliament, and as alſo theſe things are ſtill freſh in our p. 52Memory, ſo are we ſtill firme in the Reſolution of performing them to the full. And we do conceive our ſelves ſo far ingaged in honour, and in what we own to the Peace of our Dominion; which we profeſs we can never think ſecure whilſt there ſhall be a Colour left to the Malicious and diſſafected, to inflame the minds of ſo many multitudes upon the Score of Conſcience, with diſpair of ever ob…aneing effect of our promiſes for their Eaſe.

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

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

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

Hereupon the Parliament, Jen. 10. 1680. From their owne inclination, known Experience as well as in Obedience to his Gracious Direction, did for the Relieving and better Ʋniting all his Proteſtant Subjects; Declare in their Vote Nemine Contradicente, That it is the Opinion of this Houſe that the Proſecution of Proteſtant Diſſenters upon the Penal Laws, is at this time grievous to the Subject, a Weakning the Proteſtant Intreſt, an Encouragement to Popery, and Dangerous to the Peace of the Kingdom. And No. 6. 1680. Reſolved Nemine Contradicente, That … is the Opinion of this Houſe that the Acts of Parliament made in the Reign of Q. Elizabeth and K. James againſt Popiſh Recuſants, ought not to be extended againſt Proteſtant Diſſenters, having divers Laws under Conſideration, as his Majeſty directed for the Releiving, Compoſing p. 53and Ʋniting the Proteſtants: A Bill having paſſed both Houſes for Repealing the 35th of Elizabeth.

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

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

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

Thus far Cambden Gives us the Steps Queen Elizabeth took in the Reformation, what She caſt off by degrees, and ſo Conſequently, what ſhe Retained, Which was the Reſt of the Popiſh Rites and Ceremonies, and which She had a Great Love to, and Liking of which was the Reaſon there p. 54was no Greater Alteration.

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

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

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

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

There paſt another Act for Recommending and Impoſing the Book of Common Prayer and Administration of the Sacraments according to ſuch Alteration and Correction as were made therein by thoſo who were Appointed to Reviſe it, as before is ſaid; in the perſuance of which Service, there was great care taken for the Expunging all ſuch paſſages in it, as might give any Scandal or Offence, to the Popiſh party, or be urged by them in their Excuſe for their not coming to Church, and joyning with the reſt of p. 55the Congregation in Gods Publick Worſhip. In the Letany firſt made and publiſhed by K. Henry the Eighth, and afterwards continued in the two Liturgies of K. Edward, the ſixth; There was a Prayer to be delivered from the Tyranny and all the deteſtable enormities of the Biſhops of Rome, which was thought fit to be Expunged as giving matter of Scandal and Diſſatsfaction to all that Party or that otherwiſe wiſhed well to that Religion. In the first Liturgy of K. Edward, The Sacrament of the Lords Body was Delivered with this Benediction; That is to ſay, The Body of our Lord Jeſus, which was given for the preſervation of thy Body, and Soul, to Life Everlaſting; &c. The Blood of our Lord Jeſus Chriſt, & Which being thought by Calvin and his Diſciples, to give ſome Countenance to the Croſs and Carnal Preſence of Chriſt in the Pacrament (which paſſeth by the Name of Tranſubstantiation in the School of Rome,) was Altered into this Form into the ſaid Liturgy, That is to ſay, Take and Eat this in Remembrance that Chriſt dyed for thee, and feed on him in thy heart by Faith with thanſgiving; Take and Drink this, &c. But the Reviſors of the Book joyned both Forms togither, leaſt under colour of Rejecting a Carnal, they might be thought alſo to Deny ſuch a Real Preſence as was Defended in the writing of the Antient Fathers, upon which ground ſhe Expunged alſo a whole Rubrick at the end of the Communion Service, by which it was declared, that kneeling at the Participation of the Sacrament were required for no other Reaſon then for the Signification of the humble and grateful Acknowledgment of the Benefits of Chriſt, given therein unto the worthy Receiver▪ and to avoid that prophanation and diſorder which otherwiſe might have enſued, and not for giving any Adoration to the Sacramental Bread and Wine there Bodily Received, or in regard of any Real or Eſſential preſence of Chriſts Body and Blood, and to come cloſe to the Church of Rome, it was ordered by the Queens Injunctions; That the Sacrametal Bread which the Book Required only to be made of the fineſt Flower ſhould be made round in faſhion of the Wafers uſed in the time of Q. Mary.

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

Muſick Retayned in the Church, and all the Old Feſtivals, obſerved with their ſeveral Eves, by which Complyances and Expunging of the paſſage before mentioned, the Book was made ſo p. 56paſſable amongſt the Papiſts, that for ten years they generally Repaired to their Pariſh Churches without doubt or ſcruple as is affirmed not only by Sir Edward Cook in his Speech againſt Garnet. and his Charge given at the Aſſizes held at Norwich, but alſo by the Queen her ſelf in a Letter to Sir Francis Walſingham then her Embaſſador in France.

The ſame Confeſſed by Sanders alſo, in his Book De Schiſmat…, and therefore Dr. Heilin in a few Pages after, adds, viz. And now we may behold the Face of the Church of England, as it was firſt ſetled and Eſtabliſhed under Q. Elizabeth, the Government of the Church by Arch-biſhops, and Biſhops, &c. The Liturgy Conform to the Primitive Pattorn [viz. of Popery] and all the Rites and Ceremonies therin Preſcribed, Accomodated to the Honour of God, and Encreaſe of Piety, the Feſtivals Preſerved in their former Dignity, Obſerved with all their Diſtinct Offices Peculiar to them, and Celebrated with a Religious Concorſe of all ſorts of People, the Weekly Faſts viz. Weeneſdays, Fridays, and Saturdays, The holy time of Lent, The Embring Weeks, Together with the faſt of the Rogation; Severally kept by a forbeara…ce of all kind of Fleſh, not now by Vertue of the Statute as in the Time of King Edw. but as appointed by the Church in her publick Callender before the Book of Common Prayer [So Correſpondant with Rome.] The Sacrament of the Lords Supper Celebratited in moſt Reverend Manner. The hoby Table Seated in the Place of the Altar. The people making their due Reverence at their firſt Enterance into the Church, Kneeling at the Communion; The Confeſſion and the Publick Prayers, ſtanding up at the Creed, the Goſpels, and the Gloria Patri, and Ʋſing the Accuſtomed Reverence at the Name of Jeſus, Muſick Retained in all the Churches, in which, proviſion had been made for the Maintenance of it; or where the people could be Trained up, at leaſt to plain Song, all which particulars were either Eſtabliſhed by the Laws, or Commanded by the Queens Injunctions; or otherwiſe Retained, by Vertue of ſome Antient Ʋſuages, not by Law Prohibited; nor is it much to be admired, that ſuch a general Conformity to thoſe Cntient, (viz. (Popiſh) Ʋſuages was conſtantly Obſerved in all Cathedrals, and the moſt part of the Pariſh Churches; conſidering how well they were Preſidented by the Court it ſelf, in which the Liturgy was Officiated every day, both Morning and Evening, not only in the publick Chappel, but the private Cloſet, Celebrated p. 57in the Chappel with Organs, and other Muſical Inſtruments, and the moſt Excellent Voices of Men and Children, that could be got in all the Kingdom, the Gentlemen and Children in their Surplices, and the Prieſts in Copes as oft as they Attended the Divine Service at the Holy Altar, The Altar furniſhed with Rich Plate, Two fair Guilt Candleſticks, with Tapers in them, and a Maſſy Crucifix of Silver in the midſt thereof, which laſt remained there for ſome years, till it was Broke in pieces by Pa…h the Fool (no wiſor man daring to undertake ſuch a Deſperate Service) at the Sollictation of Sir Frances Knoles, the Queens near Kinſman, by the Caries, and one who openly appeared in Favour of the Shiſm at Frankford; the Antient Ceremonies accuſtomably obſerved by the Knights of the Garter; in their Adoration towards the Altar, aboliſhed by King Edward the 6th, and revived by Queen Mary, whereby this Queen Retained as formerly in her Fahers Time, for which ſhe Received both Thanks and Honour from the very Enemies, [viz. the Papiſts] as appears by Hardings Epiſtle Dedicatory, before his anſwer to the Apology, So far Dr. Heilin.

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

'Tis Apparent that Queen Elizabeth had a Natural propenſity to favour the Papiſts, and that this was Diſcovered by her making the Terms of Communion much more eaſie to the Papiſts in K. Edw. Time, whereby ſhe became the more Difficult and Arduous to the Proteſtant Diſſenters, and whom ſhe Rigorouſly Proſecuted for their Diſſents; Cambden Informs us, That about the year 1583. The Queen [Who held it for a Maxim, that ſhe ought not to be more Remiſs in Eccleſiaſtical Affairs] advancing Whitgift from the Sea of Worceſter to that of Canterbury; above all Commanded him to Re-eſtabliſh the Diſcipline of the Church of England, that as then lay Diſmembred by the connivency of Prelates, The Obſtinacy of Innovators, and by the Power of ſome Great Ones, whilſt ſome Miniſters uſing to their own fancy, new Rites of Services in their private houſes, utterly Condemning the Liturgy, and the Appointed Manner of Adminiſtring the Sacrament, as being in many things contrary to the Scripture, and therefore many refuſed to go to Church, to Aboliſh which things, and to reduce them in unity, Whitgift propounded three Articles to the Miniſters by them to be Subſcribed, but [adds Cambden] 'Tis …credible what Controverſies p. 58and Diſputations aroſe upon this, what Troubles Whitgift ſuffered of certain Noble Men, &c. How the ſaid Whitgift vexed the poor Diſſenters, what Letters were writ to him from the Counſel and Treaſurer Cicil upon their complaints, and his Anſwers, you have at large in a late piece called the Harmony between the old and preſent Nonconformiſts, ſome ſmall part of the Councils Letter to the Arch Biſhop of Canterbury, and Biſhop of London.abridgment thereof take as followeth, not unworthy of your notice, viz. in a Letter ſent unto the Arch Biſhop of Canterbury, and Biſhop of London, from her Majeſties Council, September 20. 1584.

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

Treaſurer Burleighs Letter to Arch Biſhop Whitgift.And in a Letter to the Arch-Biſhop, by the Lord Treaſurer Burleigh, Dated July 5. 1584. it is ſaid;

It may pleaſe your Grace, I am ſorry to Trouble you ſo often as I do; But I am more Troubled my ſelf, not only with many private Petitions of Sundary Miniſters Recommended from Perſons of Credit, for peaceable perſons, yet greatly Troubled, but alſo am I dayly now Charged by Counſellers and Publick Perſons to neglect my duty in not ſtaying theſe your Graces Proceedings, ſo vehement, and ſo general againſt Miniſters and Preachers, as the Papiſts, thereby are greatly Encouraged, and evil dſpoſed perſons animated and thereby the Queens Majeſties Safety Endangered, p. 59With theſe kind of Arguments I am dayly Aſſaulted, and now my Lord, I am come to the ſight of an Inſtrument of 24 Articles of great length and Curioſity, formed in a Romiſh Stile; to Examine all manner of Miniſters in this time without Diſtinction of perſons; Which Articles are Intituted, A pud Lambeth, May 1581. To be Executed ex officio mero, &c. Which Articles I find ſo Curiouſly Penned, ſo full of Branches and Circumſtances, and I think the Inquiſitors of Spain uſe not ſo many queſtions to Comprehend and to Trap their Preys, I know the Canoniſts can defend theſe with all their Particles, but ſurely under your Graces Correction, This Judicial and Canonical Sifting of poor Miniſters is not to Edify and Reform, and in Charity I think they ought not to anſwer to all theſe Nice Points, except they were very Notorious Offenders in Papiſtry or Hereſy, I write with the Teſtimony of a Good Conſcience, &c. This kind of Proceeding is too much Savouring the Romiſh Inquiſition, and is rather a Device to ſeek for Offenders, then to Reform any; and in another Letter adds, ſeeking rather by Excommunication to urge … to Accuſe themſelves, and then puniſh them:

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

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

p. 60In the next place I ſhall give you ſome Confirmation of the Truth of the prevalency of Popery under a Proteſtant Mask, in the Rites and Ceremonies impoſed in theſe and ſucceeding times, by the witneſs Bourn by ſeveral Eminent Diſſenters, which we find upon Record in ſeveral Books, viz. A Book called the Regiſter, another the Abridgment which was a Book Delivered to King James by the Miniſters of Lincoln Dioceſs Anno 1605.

In the Regiſter page 3. We have the 24 Articles agreed in the Synod, and Confirmed by the Queen, Exhibited to Mr. Edward Dering, and his Anſwers thereto, Anno 1573. whereof Receive his Anſwer to the firſt Article, The Article was whether the Book Intituled the Book of Common Service allowed by publick Authority in this Realm is to be allowed in the Church of God, by Gods Word or no? To which he replyed, That

The Similitude that this Book hath with the Form of Prayer which the Papiſts uſed, I think declineth from the Equity of thoſe Laws, Deut. 7. 25, 12, 30, 18, 4. Which Thing our Fathers ſo much Regarded in the Primitive Church, that their Books are full of great Complaints againſt all Similitude to be had with the Gentles, yea the Second Council of Bracca made a Decree, that no Chriſtian ſhould have either Bay-leaves or Green Boughs in their houſes, becauſe the Gentles ſo Accuſtomed, and at this day, all Reformed Churches in France, Polonia, Helvetia, Scotland and other places have changed that Form of Prayers which Prudency of all Ages, if we ſhall Condemn the Rebuke of the Apoſtle I think will Teach us, 1 Cor. 14. 36. Came the Word of God out from you, or came it unto you only.

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

Thirdly, The great Inconveniency which hath followed this Book while it hath Maintained an Ʋnlearned Miniſtry, and made it thought ſufficient to have the Service Read wherein we have made p. 61the Spirit of God to ſpeak in vain, 1 Tim. 3. 12. which Requires the Miniſters of the Goſpel to be apt to Teach and to exhort and Reprove, Tit. 1. 9. This is an other Cauſe why I cannot Subſcribe unto the Book, that it hath all things anſwerable to the Word of God.

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

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

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

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

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

Secondly, That it cannot be ſaid ſincerely we have Repented of the Idolatry of our Forefathers, unleſs we be aſhamed of, and caſt away with Deteſtation all the Inſtruments and Monuments of it. Thirdly, That we ſhall be in danger to be Corrupted in the Subſtance of Religion and Purity of Doctrine; and even to fall back again to Idolatry, if we Conform our ſelves to Idolaterous Ceremonies, yea, if we ſhew not all Deteſtation unto them. Fourthly, That our Conformity with Idolators in their Ceremonies wherein p. 62they Repoſe the greateſt part of their Religion, will be a ſpecial means to harden them in Superſtition. Fifthly, That ſeeing the Pope is revealed to be that Great Antichriſt, and his Idolatry troubleth the Church at this day more than any other, and our people Converſe more with Papiſts, then with any other Idolators, there is more danger in the Retaining of the Ceremonies and Relicks of Popery, then of any other Idolatry whatſoever.

By the Judgment of the Godly Learned of all Churches, and Ages, who have Conſtantly Taught and given Teſtimony of this Truth, That Chriſtians are Bound to caſt off the Ceremonies and Religious Cuſtoms of Pagans, Jews, Idolators and Hereticks, and Carefully to ſhun all Conformity with them therein.

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

And in another Councel That none ſhould faſt on the Lords Day, becauſe the Manachees had taken up that day to faſt in, That ſuch Altars as were ſet up in the Country, and High-ways in Memory of the Martyrs, ſhould be Aboliſhed, and that Solemn Requeſts ſhould be made to the Emperor, that all Reliques and Monuments of Idolatry might be utterly Deſtroyed; and this Decree we find Cited by Dr. Fulk.

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

As ſaith he, We may give nothing to the Service of an Idol, ſo may you borrow nothing from the Service of an Idol, if it be againſt Religion to ſit at Table in any Idols Temple, What is it to be ſeen in the Habit of an Idol? Thou that art Chriſtian muſt hate thoſe things, the Authors, and Inventers, whereof, thou canſt not chooſe but hate.

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

The Judgment of the Church of Scotland in their Letter to the Biſhops of England 1556. from a General Aſſembly at Edenborough, thus writ if Surplice, Corner Cap, and Tipper, have been Badges of Idolators in the very Act of Idolatry, what have the p. 63Preachers of Chriſtian Liberty, and the open Rebukers of Superſtition to do with the dreſs of the Romiſh Beaſt, And in the Confeſſion of their Faith ſworn to by them, and the Kings Majeſty alſo; We find theſe words. and Deteſt all his Ceremonies and Falſe Doctrines of the Roman Antichriſt added to the Miniſtration of the True Sacraments, We Deteſt all his vain Rites, Signs and Traditions brought into the Church without the Word of God; Mr. Rogers that Holy Martyr would not Conſent to a Cannon that was to be made in K. Edwards Days for the Clergies Conformity in Cap, Tippet, and the reſt of the Apparel, unleſs it, might be Decreed, that the Papiſts for a Difference between them and others might be Conſtrained to wear upon their Sleves A Challice with a Houſe upon it.

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

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

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

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

Dr. Stu…liff maketh this one of his Principal Arguments againſt the Papiſts, that they have derived moſt of their Ceremonies and Cuſtoms from the Jews and Pagans; To the ſame Purpoſe Mr. Greenham and Mr. Marbury.

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

1. That thoſe Laws that we have Alledged out of the Old Teſtement againſt the Monument of Idolatry, do bind us as much as they did the Jews, and from them they Conclude as we have done, That all Reliques of Popiſh and heatheniſh Superſtition are to be Baniſhed out of the Church of p. 64Chriſt; of this Judgment are Calvin, Martyr, Grineus, Wolphins Ʋrſinus Machabeus, Zanchius, Simetrus, Zepperus, our own Book of Homilies, Dr. Fulk and others.

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

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

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

5. We are Confirmed in this our Perſwaſion, that it is unlawful to Retain the Ceremonies of the Papiſts by Experience of the Great hurt they have done, and do Dayly in the Church, for we find that ſome of the Learnedeſt of the Engliſh Papiſts, Namely, Martial, Briſtow, and he that penned the petition for the Papiſts which Dr. Stutliff and Mr. Powel have Anſwered, have by this Argument Juſtifyed their Church and Religion, that we have borrowed our Ceremonies from them, yea ſome of them, as Harding, Martial, and he that Writ the Aſtrological Epiſtle for our Engliſh Papiſts have profeſſed, that this was to them an Evident Argument, that Q. Elizabeth did in her Conſcience like well of their Religion, becauſe She liked and maintained their Ceremonies, and the Superſtitious Multitude do uſually defend the Bleſſing of themſelves, with Croſſing their Breaſts p. 65and Foreheads, by our Croſſing our Children in Baptiſm: So far the Abridgment. And to which we may add this further Teſtimony, following, viz.

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

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

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

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

Great Cerus Panegyer. Miſſae. cap. 11. 12. alledgeth againſt the Reformed Churches; the Engliſh Service-Book for their Popiſh Holy-days, the Book of Canons for the Sign of the p. 66Croſs, and Kneeling at the Altar, and for the whole Hierarchy, &c.

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

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

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

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

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

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

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

p. 67To which we ſay, That it is moſt certain that Obedience is due from Inferiors to Superiors, for Conſcience ſake, and for the Lord's ſake. But then that is limited to be only in the Lord; for if they who are his Miniſters, command any thing not agreeable to his Word, and plainly Sinful, though they may call them Indifferent things, State Policy, Order and Decency, we are juſtifi'd with the Midwives, in diſobeying the King's command, Exod. 1. 17. and Saul's Guard, in refuſing Obedience to the King, 1 Sam 22. 17. and Daniel and the three Children in diſobeying the King, Dan. 3. 6. and with Peter and John, who refuſed to forbear preaching Chriſt at the Rulers command, telling them, It was beete to obey God than Man. Though this abſolute obedience to Superiors (as you'l find) is an Argument principally urged by men who have the Magiſtrate on their ſide, and their own Profit and Advantage concern'd, then Obedience to them is cryed up to be better than Sacrifice, and fall foul upon the Conſcientious, as Diſobedient, Seditious and Rebellious. So Celſus the Heathen, reproaches the Chriſtians for their forſaking their publick Aſſemblies, getting into Corners, diſobeying Authority. So all the time of Popery were the Waldenſes, Wickliviſts, Lollards and Proteſtants, branded with Seditions, Diſobedience to Authority, impugning the King and Queen's proceedings. And how doth Bonner lay the 13 Romans to the Martyrs, to require their Obedience and Subjection to all their Mumſimus's and Sumſimus's? But if the Tide be turn'd, and the Magiſtrate on the other ſide, then the ſame men cry out againſt Impoſition and Perſecution, as it was with the Arians and Orthodox, under the ſeveral Emperors of different minds; the 13 Romans was in thoſe days uſed as the Dutch-man's Breeches to ſerve all occaſions, and always improved to eſtabliſh and inforce the preſent Impoſitions by the Power and Religion which was uppermoſt. This reproves all our worthy Witneſſes, the Waldenſes, Wickliviſts, Lollards, &c. who bore up for Chriſt againſt all their Sanguinary Laws, Prohibitions and Commands, and thoſe who oppoſed Jeroboam's Calf-Worſhip. This would eſtabliſh the Religion of the preſent Power, be it either Judaiſm, Turciſm, Popery, &c. and a conformity to it. But 'tis ſaid, you intend this ſubjection to Superiors, only in lawful things, things not plainly ſinful. Then if the Inferior be to judge p. 68what is Unlawful, and plainly Sinful, the Controverſie is at an end. If they command lawful things, they command no other than God has commanded, which makes it lawful, then Obedience (as due) is given to God. If they command in the things of God any other than lawful, or what he has required, they have no Authority ſo to do; and we Sin not in Diſobedience by your own Rule, if they command ſinful or unlawful things.

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

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

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

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

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

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

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

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

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

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

Luk. 20. 21▪ &c.Luke 20:21Neither did our Saviour himſelf, who was ſo meek, gentle and innocent, ſo harmleſs and inoffenſive, meet with other meaſure, being directly ſo dealt with.

Did not the Treppanners aſſault him? For is it not ſaid, p. 70They watched him▪ and ſent forth Spyes, which ſhould feign themſelves juſt Men, that they might take hold of his words, that they might deliver him unto the Power and Authority of the Governour. And they asked him, ſaying, Maſter, we know that thou ſayeſt and teacheſt rightly; neither accepteſt thou the Perſons of any, but teacheſt the Way of God truly. Is it lawful for us to give Tribute unto Caeſar, or not? There was the catching Queſtion. And to which, though by his Practice, working a Miracle to pay Tribute, Mat. 17. 27. and his preſent Anſwer, he ſtopt their Mouthes; yet it would not ſerve his turn, but ſtoutly do they accuſe him of the very Sedition and Treaſon They deſigned to make him guilty of. And they began to accuſe him, ſaying, We found this Fellow perverting the Nation, and forbidding to give Tribute to Caeſar, ſaying, that he himſelf is Chriſt, a King, and they were not Caeſar's Friends who ſaid otherwiſe, Luke 23. 2, &c. Upon which he was caſt, condemned and put to Death, and the Inſcription wrote over him (to juſtifie his Crucifixion) was, THIS IS THE KING OF THE JEWS. Though he was altogether Innocent, having done no violence, Neither was Guilt found in his Mouth, but under all their Miſchief and Spite with Meekneſs and Patience committed himſelf to him who judgeth Righteouſly: Giving us therein alſo an Example how we ſhould behave our ſelves under like Circumſtances.

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

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

And did they not ſo deal with the Chriſtians in the days after the Apoſtles, as Juſtin Martyr's and Tertullian's Apologies, and Origen's Defence againſt Celſus make manifeſt? How all manner of Evil is charg'd againſt the Diſſenters in p. 71thoſe dayes …alſly? How Vicious and Seditious in their Conventicles? What Deſpiſers of Dignities? What Enemies to C…ſar? And whatever publick Evil or Calamity be…ell, it muſt be laid to the Chriſtians charge, and to the Lyons they muſt go, right or wrong, for the ſame. If Ner… has a mind to burn Rome, it is but laying it to the Chriſtians charge, and that's enough

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

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

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

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

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

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

That ſeveral have been impriſoned, ſome fled and ſome p. 72executed, who have been reputed Non-Conformiſts, is very true; and ſo have many more of the Conformiſts, I preſume, four for one of the other: Will it therefore be a fair way of Arguing, Becauſe ſo many of the Conformiſts are ſaid to be in the Plot, therefore all the Conformiſts of the Nation are guilty, and ought to be ſeverely handled. I remember it was thought a very unfair way of proceeding of old, becauſe Coll. Wagſtaff tranſgreſſed in the Weſt, that therefore my Lord of Kingſtone muſt be puniſhed in the North; nay, the whole party decimated for the ſame.

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

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

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

But this as to Hereſie, Schiſm, Treaſon, Rebellion, and Plotting (that are charged upon us) I do ingeniouſly and fully ſo far own and acknowledge in my own behalf, and in all others that I know of this deſpiſed reproached Number, that if to worſhip the God of our Fathers in the way of his own appointment, believing all things which are written in p. 73the Law and Prophets, be eſteemed Hereſie, we are Hereticks, [as K. Charles the firſt anſwered the Popiſh Marqueſs, as before.]

Prim. Rule of Reformation.That if in Dr. Pierce's words (to juſtifie the Schiſm and Separation from Rome) To have recourſe to the Scriptures, conſulting thoſe Oracles, how things ſtood from the beginning, and only ſeparating from them, we find Separatiſts from the Primitive Church and Truth; we make Aſec…ion that we may not partake of the [Engliſh] Roman Schiſm, and anſwering the Lords expreſs Command, Come out from amongſt them, be ye ſepanate, &c. 2 Cor. 6. Rev. 18. 4. be to be eſteemed Sedition, Schiſm and Separation, we are Seditious, Schiſmaticks and Separatiſts.

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

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