A Plea for the Non-Conformists, Treatise · Part 1

A Plea for the Non-Conformists · Treatise · Part 1

p. 3The Arguments and Objections are theſe that follow:

Objection. 1.The firſt Objection we ſhall mention, as brought againſt the Non-conformity and Separation of the Diſſenters from the Church of England, is this,—That they have no Reaſon or Becauſe what they are offended at, are not forbidden in the Scriptures.Cauſe upon a Conſcientious Account ſo to do, becauſe the principal things they take offence at, are not forbidden in the Scriptures; and till they can produce a Scripture to the Negative, p. 4as a Negative Article of Faith, that ſays we are not to do ſo, or ſo, Kneel at the Communion, Croſs in Baptiſm, keep Holy-days, uſe Liturgies, Letanies, &c. they can have no cauſe of juſt ſcruple.

And thus, Sir, you are pleaſed to Argue, viz. That there Scrupulous Conſcience, p. 30.can be no Tranſgreſſion, but by either omitting what the Law Commands, or doing what the Law forbids: For Inſtance; If a man can ſhew where Kneeling at the Sacrament is forbidden in Scripture, where ſitting is required, where praying by a Form is forbid, and extemporary Prayers are enjoyned, then indeed the Diſpute would ſoon be at an end; But if neither the one nor the other can be found, as moſt certainly they cannot, then Kneeling at the Sacrament, and Reading prayers out of a Book, muſt be reckoned amongſt things lawful, and then there is no need of ſcrupling them, becauſe they may be done without ſin; nay where they are required by our Superiors, it is our Duty to ſubmit to them, becauſe it is our duty to obey them in all lawful things. This way of Arguing (you ſay) is very plain and convincing.

And to the ſame purpoſe we have Dr. Stillingfleet in his late Dr. Still. in his Anſw. to ſeveral late Treatiſes, p. 180, 181.Anſwers to ſeveral of the Diſſenters, affirming, that thoſe are Schiſmaticks that Deny ſubmiſſion to the Government of the Church of England; and he tells us in plain terms, aſſuredly, that the Reaſons of this Denial do not ſignifie a Button; thoſe (ſaith he) who ſeperate from the Church of England make this their fundamental principle as to Worſhip (wherein the difference lies) that nothing is lawful in the Worſhip of God, but what he hath expreſly commanded; We ſay all things are lawful which are not frobidden, and UPON THIS SINGLE POINT ſtands the whole Controverſie of Separation as to the Conſtitution of our Church.

Here's the Objection in words at length, and which you will find to be no other then what the Papiſts make to the Church of England upon the ſame occaſion, which I ſhall tranſcribe in their own words, and the Anſwers of your own Party to it, which I hope will be eſteemed a fair and ſatisfactory way of Reply.

In his diſcourſe …o…cerning the I…o …ry of Rome, …. 175. ſ. 16.Dr. Stillingfleet giving us an accout of his Popiſh Adverſaries Plea, and how he Returned the Negative Articles to be proved by him, makes to him this Anſwer.

p. 5But the ſtrangeſt Effort of all the reſt, is what he hath reſerved to the laſt place, viz. That the Charge of Idolatry againſt them muſt be vain and groundleſs, becauſe if I be preſſed Cloſe, I ſhall deny any one of theſe Negative Points to be divine Truths, viz. That honour is not to be given to the Images of Chriſt and his Saints; that what appears to be Bread in the Euchariſt, is not the Body of Chriſt; that it is not lawful to Invocate Saints to pray for us—[Theſe are the Jeſuits words, requiring the Doctor to prove thoſe Negatives, upon which ſingle Point he puts the ſtreſs of his Argument.] Then follows his Anſwer, which I pray you to mind well, becauſe it is the Anſwer you muſt take to the like Queſtion from us, viz.

But the Anſwer to this is ſo eaſie, that it will not require much time to diſpatch it. For I do aſſert it to be an Article of my faith that God alone is to be worſhipped with Divine and Religious Worſhip: And he that cannot hence infer, that no Created Being is to be worſhipped, hath the name of Reaſonable Creature given him to no purpoſe. What need we make Negative Articles of Faith, where the Affirmative do neceſſarily imply them? If I believe that the Scripture is my only Rule of Faith, as I moſt firmly do; Will any man that conſiders what he ſaith, require me to make Negative Articles of Faith, that the Pope is not, Tradition is not, Councils are not, a private Spirit is not? for all theſe things are neceſſarily Imply'd therein. And ſo for all particular Doctrines rejected by us upon this principle, we do not make them Negative points of Faith, but we therefore refuſe the Belief of them, becauſe not contained IN OUR ONLY RULE OF FAITH: On this account we reject the Pope's Supremacy, Tranſubſtantiation, Infallibility of the preſent Church in Delivering Points of Faith, Purgatory, and other FOPPERIES impos'd upon the Belief of Chriſtians; So that the ſhort Reſolution of our Faith is this, That we ought to believe Nothing as an Article of Faith, but what God hath Revealed, and the compleat Revelation of God's will to us is contained in the BIBLE, &c.

Anſwer to the Objection.And what could have been ſpoken wi…h fuller Evidence and greater Demonſtration of Truth: Therefore as joyning iſſue with the Doctor, that upon this ſingle point ſtands the whole Controverſie of Separation, as to the Conſtitution of their p. 6Churches, viz. That nothing is lawful in the Worſhip of God, but what he hath expreſly commanded, (as ſay the Diſſenters) and not all things lawful which are not forbidden, as ſay the Advocates for the Church of England, let his own words decide the matter, and forever determine the Caſe. For what need the Diſſenters (as the Doctor affirms on their behalf) make Negative Articles of Faith, where the Affirmative does neceſſarily imply them; If they do believe with the Doctor, that the Scripture is their ONLY Rule of Faith, as they moſt firmly declare to do, will any man that conſiders what he ſaith, require them to make Negative Articles of their Faith, that Popes, Councils, Private Spirits, Traditions, are not, and ſo for all particular Doctrines rejected by them upon this principle: They do not with the Doctor, make them Negative points of faith, but they therefore (with him) refuſe the Belief of them, BECAUSE NOT CONTAINED IN OUR ONLY RULE OF FAITH. On this account they do (with the Doctor) Reject the Pope's Supremacy, Tranſubſtantiation, Infallibility of the Church of Rome in Delivering points of Faith, viz, Purgatory, and other Fopperies, (as Salt, Oyl, Spittle, Exorciſms, Conjurations, baptizing of Bells, &c.) And upon the ſame account do they Reject what the Proteſtants have received either from Pagans or Papiſts, as to National, Provincial, Dioceſan and Parochial Churches, Becauſe not Contained in our ONLY RULE of Faith. As alſo of the Government of the Church of Chriſt by Lord Arch-Biſhops, Biſhops, Deans, Arch-Deacons, Parſons, Vicars, Curates, Chancellors, Officials, &c. Becauſe not contained in our ONLY RULE of Faith. In like manner do the Diſſenters alſo Reject the Conſecrating of Churches, Chappels, Cathedrals, Prieſts Garments, Altars, Liturgies, Singing Service, Letanies, Bowings, Croſſings, Cringings, Holy-dayes, Faſts, Feaſts, Vigils, becauſe not one word of any of them is contained in our only Rule of Faith; So that the ſhort Reſolution of the Diſſenters and the Doctor's Faith in this great Point is this, that they ought to believe nothing as an Article of Faith, but what God hath revealed, and that the Compleat Revelation of Gods Will to us, is contained in the BIBLE.

Therefore Chriſt having in the Affirmative compleatly Revealed to us his mind and will in the Bible, both as to the p. 7Doctrine and Diſcipline of his Church, we need not go to Pope, Council, Tradition, or any other for Additions to either, nor trouble our ſelves to make Negative Articles of Faith and Practice, which would be as Ridiculous as Endleſs.

And this we hope the Doctor and all his Party will take for good Pay, and that you your ſelf, Sir, amongſt the reſt, will joyn Iſſue, and acknowledge, That this way of Arguing is very plain and convincing.

But this being ſo well performed by the Doctor, what ſhall we ſay that ſo wiſe, ſo learned, and ſo great a man as Dr. Stillingfleet ſhould forgot himſelf ſo far, as to make head and run counter againſt his own Argument, and to that degree, as to pawn the whole Controverſie upon that ſingle point which he had ſo infallibly and indiſputably reſolved, which indeed is very ſtrange and wonderful; but yet upon ſerious Thoughts we ſhall find it but a fulfilling of that Word of the Lord, Iſa. 29. 14, &c.Isa 29:14viz. I will do a marvellous Work amongſt this People, even a marvellous Work and a Wonder [But what is that?] Why the Wiſdom of their Wiſe men ſhall periſh, and the Ʋnderſtanding of the Prudent men ſhall be hid [But when ſhall that be?] viz. When they teach for Doctrines the Commands [or the fear or Worſhip] of God for the Precepts of men. Our very caſe, and whereof we Verſ. 13.have frequent and continual experience. For with what Evidence and Demonſtration of Truth will the Papiſts argue againſt and cenſure the Heathen for their Idolatries, and yet at the ſame time be guilty of the ſame thing themſelves, and expoſe themſelves to the Cenſure of the Heathen on the one ſide, and the Proteſtants on the other.

How wiſely, how ſpiritually will Proteſtants diſpute with, handle and judge the Papiſts, for leaving the Word of God for Fables [for their Will-Worſhip, Falſe-Worſhip, Idolatry, &c.] and yet at the ſame time be guilty of Will Worſhip themſelves, expoſing themſelves to the Cenſure both of Papiſt and Non-Conformiſt? Of which we might give you divers Inſtances both of the one and of the other; and whereof take one or two.

Dr. Stillingfleet Idolatry of Rome p. 22.This very Jeſuite who diſputes with the Doctor, falls out in a moſt ſevere Cenſure of the Pagans for their moſt damnable Diabolical Idolatry in Worſhipping their inferior Deities, as Venus, Mars, Bacchus, Vulcan, and the like Rabble of Devils, (as he calls them) who were their Damons, Hero's, or Interceſſors to their ſuperior Deity, Jupiter; not being aware (which alſo the Doctor improves againſt him) that they were guilty of the ſame Crime themſelves in ſetting up their See p. 4, 5. and p. 159, 160.Inferior Deities, the Virgin Mary, St. Peter, St▪ Paul, and a hundred more as Mediators and Interceſſors to the Supream, and to whom, as the Doctor obſerves, they pay divine Honour and Worſhip, bowing and kneeling before them, and their Images alſo; which he proves againſt them to be no leſs Diabolical Idolatry.

Page 17.The Jeſuite being quick-ſighted, returns ſmartly upon the Doctor, That whilſt he judges their bowing and kneeling before their Images to be Idolatry, how can he juſtifie their bowing and kneeling before the conſecrated Elements, bowing at [the Altar, Eaſt] Name of Jeſus, Putting off their Hats, &c. which the Jeſuite on the one hand, and the Diſſenters on the other hand improve againſt him.

Primitive Rule of Reformation, p. 11, 12.And ſo whilſt Dr. Pierce ſeverely cenſures the Papiſts for varying from the primitive Pattern in their Superſtitions and Abominations, Becauſe it was not ſo from the beginning, Sergent the Jeſuit returns his own Argument ſmartly upon him for doing the ſame thing, in many particulars, and which the Diſſenter alſo doth for the ſame, viz. for varying in ſo many things from the primitive Pattern, whilſt he judges others for the ſame.

To which we might add divers Inſtances, both as to Papiſts and Proteſtants, eſpecially in thoſe three Points, Idolatry, Impoſition and Perſecution.

So that as it hath been generally obſerv'd, the Papiſts Arguments againſts the Heathen, the Proteſtants Arguments againſt the Papiſts, are moſt ſubſtantial Arguments againſt themſelves, when their practice gives their principle the Lye, & ſo rendring themſelves altogether inexcuſable, as faith the Text; Therefore Rom. 2. 1, 2, 3.Rom 2:1Rom 2:2Rom 2:3thou art inexcuſable, O man, whoſoever thou art that judgeſt; for wherein thou judgeſt another, thou condemneſt thy ſelf; for thou that judgeſt doſt the ſame things. But be ſure that the Judgment of God is according to Truth, againſt them which commit ſuch things. And thinkeſt thou this, O man, that judgeſt them which do ſuch things, and doeſt the ſame, that thou ſhalt eſcape the Judgment of God? &c.

p. 9Objection. 2. Becauſe they are … things.Another Objection that is brought againſt the Diſſenters, is, Becauſe they ſeparate from the Church of England for …eer Nicities, for little things, which in their own Nature are indifferent.

Scrupulous Conſcience, Page 5.To that purpoſe you are pleas'd to expreſs your ſelf, viz. A ſcrupulous Conſcience is converſant about things in their own nature Indifferent; and it conſiſts,

Either in ſtrictly tying up our ſelves to ſome things which God hath no where commanded; as the Phariſees made great Conſcience of Waſhing before they did eat, and abundance of other unneceſſary Rights and Ʋſages they had of mens own inventing and deviſing, which they as Religiouſly, nay▪ more Carefully obſerved than the indiſputable Commands of God himſelf:

Or in a Conſcientious abſtaining from ſome things … not forbid, nor any ways unlawful. Touch not, taſ… not, … not, doubting and fearing where no fear is, thinking that … as much offend God by eating ſome kind of Meats, … Garments, as they ſhould do, were they guilty of … Adultery. Which is the caſe of many amongſt … Scrupuloſity about little matters, ſeem more … …uſter…, than other good and honeſt Chriſtians are, or … need or ought to be.

Pag. 6. ibid.And a little further you add—A … Conſcience therefore ſtarts and boggles where there is no real … or Miſchief; is afraid of omitting or doing what may be omitted or done without ſin. Which I know not how better to illuſtrate than by thoſe unaccountable Antipathies or Prejudices that ſ…me men have againſt ſome ſort of Meats or living Creatures, which have not the leaſt harm or burt in them, yet are ſo offenſive and dreadful to ſuch Perſons, that they fly from them as they would from a Tyger or Bear, and avoid them as they would do the Plague or Poyſon. Juſt thus do ſome men run out of the Church at the ſight of a Surplice, as if they had been ſoar'd by the Apparition of a Ghoſt.

Reſolution of Conſcience, p. 38.A late piece call'd, A Reſolution of Conſcience, &c. (ſuppoſed to be Dr. Mores) affirms thus much; 1. That the Government of our Church by Biſhops. 2. The Liturgy or Set forms of Prayer, Admin…ſtration of Sacraments. 3. Certain Rites of the Church, particularly the Surplice, the Croſs in B…ptiſm, the Geſture of Kneeling at the Communion, the Ring in Marriage, the Obſervation of the Churches Holy▪days. All which (faith he) p. 10I take for granted are Indifferent in their own Nature, that there is nothing of Viciouſneſs or Immorality in any of them to make them unlawfull. I know no body (ſaith he) ſo unreaſonable as not to▪ Grant this.

Mr. Will. Allens Catholieiſm, pag. …10.Mr. William Allen in his late piece called Catholiciſm, ſaith to the ſame purpoſe, That the Ceremonies of the Church of England are not enjoyned as things of Divine Appointment, but only as of an Indifferent Nature, and therefore there is no reaſon to ſ…r…ple them, And again ſaith, That the Ceremonies and Service of the Church, or uſe of things in or about Gods Worſhip, which are not of the Eſſence of it, nor …s'd under the Nation of being Commanded by God, but profeſſedly uſed as things Indifferent in their own Nature, and only as matters of humane … cannot juſtly be charged to be falſe Worſhip.

Proteſtant Reconciler, … part, pag. 35.The Author of the Porteſtant Reconciler tells us, That it is … the Church of England, that the Ceremonies uſed … by that Church Impoſed on her Members, are in their own … things Indifferent, thus; (ſaith he) In the Preface to the Book of Common Prayer it is determined, that the particular forms of Divine Worſhip, and the Rites and Ceremonies to be uſed therein, are in … own Nature things Indifferent. Dr. Stillingfleet, and many more, ſpake the ſame thing.

Proteſt▪ Recon—Prefac. p. 4.So that by [Indifferent] they would have us to underſtand things of a Middle Nature, that are neither good or bad of themſelves, otherwiſe then as injoyned for Order or Prudence by Superiors, and alterable at pleaſure; therefore King James oppoſeth them to Neceſſary things, which are enjoyned Ibid. part 1.by poſitive Scripture; and ſo the Proteſtant Reconciler Defines them, telling us thus: The Ceremonies which are Impoſed by our Church, as they have nothing ſinfull in their Nature, for which Inferiors ſhould Refuſe ſubmiſſion to them, ſo have they nothing of real goodneſs, nothing of poſitive Order, Decency or Reverence for which they ought to be Commanded.

Anſwer to the Objection.This we are told in words and pretence, the better to gild the Pill, to make it go down the glibber; but if you look more narrowly into the matter, you will find, that you your ſelves, as well as the Diſſenters, have juſtly another ſenſe of them, and that the Church of England does both uſe and Impoſe them as neceſſary things, (whatever they import in their own nature.)

p. 11For Firſt, are they not things Conſecrated and Dedicated to holy uſes, in the worſhip and ſervice of God, which makes Hooker Heal. Pol. l. 5. p. 70. ſect. 69.them ceaſe to be Indifferent? Hooker ſaith, F…aſtival dayes are Cloathed with outward Robes of Holineſs, and that places and times of Divine Worſhip are ſo too, and the Croſs a holy Sign.

Dr. BurgesDr. Burges ſaith, Ceremonies may be called the Worſhip of God, the Profeſſors of Leyden call only ſuch things, perſons, times and places holy, as are Conſecrated and Dedicated to God, but ſo in their Eſteem and our alſo is their Dioce…an Epiſcopacy and Prieſthood, their Churches, Liturgies, Kneeling, Bowing, Croſſing, Feſtivals, Eccleſiaſtical Courts, and Excommunications, &c.

Secondly, They are not Indifferent, but neceſſary things (in your eſteem) as appears by the Declaration of … Commiſſioners at the Savoy upon the King's firſt … overruling the Arguments of their Diſſenting … …leading Prot. Reconc. 1 part, p. 3…. …. 8.for Reformation and Tenderneſs, which ſay… … Apoſtle hath Commanded that all things be done … there may be conformity, let there be … a … that purpoſe; and thence they inferr'd, that … will move to pity, and relieve thoſe that … truly … and ſcrupulous, that we muſt not break Gods Command… … Charity to them, and therefore we muſt not perform publick ſervices indec…ntly and diſorderly for the ſake of tender Conſciences. And all this ſaid to juſtifie the Refuſal, to abate the Impoſition of Ceremonies, eſpecially thoſe three then contended about, Surplice, Sign of the Croſs, and Kneeling at the Communion.

So that here they are made neceſſary, and a Command of God urg'd to inforce them, viz. That things be done decently and in order, (though by the way) no other Command Bellar. de effect. Sacram. l. 2. cap. 31.then Bellarmine urges to Eſtabliſh the whole Popiſh Service and Ceremonies of the Church of Rome, viz. by this Precept of the Apoſtle.

And thirdly, Do not they as neceſſary things Impoſe, and inforce them with all ſeverity imaginable, by Excommunications of Diſſenters, thereby knocking the Fly on the Neighbours head with a Hatchet, to the knocking out his Brains, as ſaith Dr. Taylor, deſtroying them in their Liberties, Eſtates, yea, Lives alſo, which ſurely muſt not be for trifles, but neceſſary things.

p. 12Prot. Reconc. 1 part. p. 38, 39, 41, &c.Yet ſo hardy and hold to do all this (as the Proteſtant Reconciler worthily obſerves to them) to the Reproaching the wiſdom and faithfulneſs of Chriſt, and the Primitive Churches, for want of ſuch decency and order (for they had no ſuch) The Wiſdom of the Church of England, who have declared that their Rites and Ceremonies are in their own Nature things Indifferent, and may be alter'd and changed; as alſo that they had their Beginning from the Inſtitution of Man. The Wiſdom of King James, and King Charles, who have both of them declared them to be eſteemed unneceſſary, as being but indifferent things, and not Commanded by God, and therefore alterable at pleaſure. But eſpecially (ſaith our Author) hereby become guilty of adding to the Word of God of Will-worſhip, of teaching for Doctrines the Commandments of men, of Impoſing theſe things as neceſſary parts of Worſhip, and ſo of worſhipping God in vain, as … will appear by what the beſt Aſſertors of the … of the Church of England have declared in this Mr. Faulkner, … 359.… Mr. Faulkner's Aſſertion, in ſaying hereupon, We … the Word of God, when we teach any thing to be commanded or forbidden by the Law of God, which indeed is not there commanded or forbidden. And Biſhop S…nderſon, That then men Biſhop Sanderſon Serm. on Matth. 15. 9. p. 8, …, 10.Matt 15:9teach for Doctrines the Commandments of men, when they teach any thing to be abſolutely unlawful, which God hath not forbidden in his Word; and if any man ſhall wear a Surplice, or Kneel, or Croſs with an opinion of neceſſity, and for Conſcience-ſake towards God, as though God's ſervice could not be rightly performed without them; yea, although the Church had not performed them, doubtleſs the uſe of theſe Ceremonies, by reaſon of ſuch his opinion, ſhould be ſuperſtition to him.

And Dr. Patrick in the Friendly Debate—Then (ſay they) VVill-worſhip is erected, when any thing is to be enjoyned to be done, Friendly Debate, p. 115.or not done, as if it were the VVill and Command of God he ſhould be ſo ſerved, when it is a meer Conſtitution of the Will of Man. Then do we make Ceremonies to be parts of divine Worſhip, when we ſuppoſe them to be ſo neceſſary, that the doing of them would be a thing pleaſing to God, and the omitting of them the contrary, although there were no humane Law which required the doing of them. And ſecondly, when we ſuppoſe them unalterable and obligatory so the Conſciences of all Chriſtians, for this ſuppoſes an equal neceſſity with that of divine Inſtitution.

p. 13All which ſo fully ſpeaks the Senſe of the Diſſenters, that there needs no better Anſwer to be given, than what they themſelves have put into their Mouths. But, ſaith Mr. Allen, in Contradiction to his Brethern, That things that are not Catholociſm, p. 259.uſed as Commanded by God (taking for granted they had not ſo urg'd them) and only as Matters of humane prudence cannot (he ſaith be charged to be Will-worſhip. But for his better Information, we would refer him to the Proteſtant Reconciler, and the many Authorities urged by their own Pens to clear the ſame, with this Addition as to Jeroboam's Caſe, who varied but in four particulars as to the Service and Ceremonies of Worſhip, viz. the place of Worſhip, (Dan and …ethel, i…ead of Jeruſalem,) 2. the Signs of Divine … Golden Calves inſtead of the Cherubims,) 3. … of the Feaſt (15 of the 8 MonethMonth, inſtead of the 7th) … adminiſtring, (making of Prieſts) All … think, were but Circumſtantials about … not under the notion of being Commanded … (as Mr. Allen obſerves of our Ceremonies … of humane prudence; and for which … much to ſay to the Diſſenters in that day, who … ſeparated Arrow againſt Idolatry, p. 4… to 74.from him for the ſame (2 Chron. 11. 16. … 13. and 14.) as Mr. Aniſworth in his Plea for Jeroboam moſt notably obſerves, who kept in the mean time to the Articles of Faith, and fundamental Ordinances of Religion, and worſhipping with Reverence the God of his Fathers, making Alterations in things meerly Ceremonial, whereof no expreſs Law forbidding, and being variable, as time, place and perſon gave occaſion.

Jeroboam's Rites and Services, and ours compared.But however, Jeroboam might …ince the matter, and make light of it, as others do in like circumſtances; yet God, being a jealous God, would not admit of ſuch Innovation, and varying from his pure Worſhip, but Reproves theſe for deſperate Idolatry, and Reputes it no other than the Worſhipping of Devils, 2 Chron. 11. 15. His Supremacy in the Kingdom not being able to bear him out in altering the Ordinances of the Service of God; and ſo doing things out of his own heart, 1 King. 12. 33. it became his Sin, and made Iſrael to ſin, thereby doing evil above all that went before him, having made other Gods and Molten Images, to provoke duplicate page p. 10duplicate page p. 11duplicate page p. 12duplicate page p. 13p. 14the Lord to Anger, 1 Kings 14. 9. Caſting him behind his back: Therefore the Lord threatens in the next Verſes, in theſe words; Behold I will bring evil upon the houſe of Jeroboam, and will cut off Jeroboam, him that piſſeth againſt the Wall, and him that is ſhut up and left in Iſrael, and will take away the Remnant of the houſe of Jeroboam, as a man taketh away Dung, till it be all gone. Him that Dyeth of Jeroboam in the City, ſhall the Dogs … and him that Dyeth in the Fields, ſhall the Fowls of the Air …at, for the Lord hath ſpoken it. And which all came to paſs accordingly.

Which pregnant Inſtance the Judicious will, I doubt not, … conſider that theſe prudent and in indifferent … Religious Worſhip (as they are … to … minced and extenuated, may be of the … with Jeroboam's Idolatry. With this … varied but in four, and theſe in above … wherein they have preſumed to ſwerve from … to Gods Word and Worſhip.

Objection. 3. Theſe Rites are of Primitive Antiquity, not of …opiſh Novelty.Another … this, and none of the leaſt, viz. That Diſſenters … to ſeparate from the Church of England for Symbolizing with Romiſh Rites and Ceremonies, becauſe they only retain and practice ſuch Rites and Ceremonies which were practiſed by Antiquity, before Popery took place in the World.

To this purpoſe you are pleaſed to ſay in your Scrupulous Page 30.Conſcience—Now our firſt Reformers here in England did not go about to invent a new ſpecies of Government, to deviſe new Rites and Ceremonies, and a new form of Worſhip, ſuch as ſhould be leaſt excepted againſt, and then obtrude it upon this Nation, as was done at Geneva, and ſome other places; but they wiſely conſidered, if they did but reject what the Romaniſts had added to the Faith and Worſhip of Chriſtians, lay aſide their Novel Inventions, Ʋſurpations, and unwritten Traditions, there would remain the pure, ſimple, Primitive Chriſtianity, ſuch as it was before the Roman Church was thus degenerated; nor have we any thing of Popery left amongſt us, but what the Papiſts had left amongſt them of Primative Religion and Worſhip.

Thus ſaith the Reſolution of the Caſe of Conſcience, Reſolu. of that Caſe of Conſc. pag. 3.That the Rites of the Church of England▪ are exceeding few, and thoſe plain and eaſie, grave and manly, founded on the practice p. 15of the Church long before Popery appeared upon the Stage of the World. And again,

As to our Churches preſcribing a Liturgy of Set-forms of Prayer, and Adminiſtration of Sacraments, and other publick Offices, it is eaſie to ſhew, that Symbolizing with the Church of Rome herein, is ſo far from being culpable, and much more from being a juſt ground of Separation from our Church, that it is highly commendable; for as herein our Church no leſs ſymbolizeth with the Primitive Church, than with that of Rome, as ſhe is now Conſtituted.

N. Fratri & Amic…, Reſp. ad Art. 12.And Dr. Saravia, who ſaith thus: Satis eſt modeſtis & … Chriſtianis ſatisfacere, qui ita receſſerunt a Superſtitionibus & Idolatria Romanae Eccleſiae, ut probates ab Orthodoxis Patribus mores non rejicient; That it may be a ſufficient ſatisfaction to modeſt and pious Chriſtians, that there is ſuch … from the Superſtitions and Idolatry of the Church of … to reject the approved Cuſtoms of the Orthodox Fathers.

Hiſtor. Account▪ pag. 16. Page 14.Theſe our Rites and Ceremonies (ſaith … are retained and kept out of due Reverence to … again▪ Theſe Ceremonies were retained or Impos'd … and Equity of the Reformation, by … ſee they did not break Communion with them for … things, or that they left the Church Rome no further, than they left the Ancient Church.

The Doctor further aſſures us, That as to Diſcipline, reſpecting the Government of the Church by Biſhops, is to be made good by a Ʋniverſal Tradition, univerſally received ſince the Apoſtles times, as the Apoſtolical Government, viz. Dioceſan Biſhops.

Reſol. of the Caſe. p. 38.As to the Government of our Churches by Biſhops (ſaith the Reſolver) this is ſo far from being an unlawful Symbolizing with the Church of Rome, that we have moſt clear evidence of its being a ſymbolizing with her in an Apoſtolical Inſtitution.

Anſw. to the 3d Objection.Thus have you the Objection in words at length, to which, in each part, the Diſſenters do ſay, or may be ſuppoſed to ſay, as followeth.

In the firſt place, If it be taken for granted that the Pattern is fetch'd from thoſe times, and not from the Popiſh times, viz. Rome in its Apoſtacy, we would inquire theſe two things: 1. By what Rule or Reaſon they ſhould be a pattern to us, ſo as to have their Rites and Services Impos'd upon us p. 16for our Ritual? And (2) whether there were not great Errors and Superſtitions in thoſe times, as well as the ſucceeding Ages?

The Rites of thoſe Primitive times not to be impoſed … us.Firſt, Why ſhould our firſt Reformers any more impoſe the Rites and Cuſtoms of thoſe times upon us, than any other? Why were we more obliged to accept of the Eccleſiaſtical Laws of Conſtantine, than his Civil, as Doctor Taylor well urges?

Duct. Dub. … ſect. 3.That the Fathers met at Laodicea, at Antioch, at Nice, at Gangra▪ … 1000 or 1300 years ago, ſhould have any Authority …ver us in England ſo many Ages after, is ſo infinitely unreaſonable, … but the Fearful and Ʋnbelievers, the Scrupulo…, and … foreign of a ſlaviſh Nature, and are in bondage … and know not how to ſtand in the Liberty by which … them free, will account themſelves in … upon this account the Rulers of the Church, will … juſt, warrantable Canon, we are to obey in … they have power to Command: But the … for being in the OLD CODES of the Church, … than the LAWS OF CONSTANTINE.

No, they … higher, or elſe it will not do. To the firſt Primitive Chriſtianity, and Religion in the firſt Primitive times given as by Chriſt and his Apoſtles. For Dr. Stillingfleet has well inſtructed us, if we believe the Scriptures are the ONLY RƲLE of FAITH; then it follows, Councils and Fathers, Traditions and private Spirits are no more our Rule than the Pope himſelf; and therefore with the Doctor, we refuſe the Belief of all the Additions, Inventions, Traditions, becauſe not contain'd in our only Rule of Faith: To the La…, and to the Teſtimony, if they ſpeak not according to that, it is becauſe there is no Light in them.

But ſecondly, do we not find theſe very times abounding Thoſe Primitive times abounded with corruptions.very much with Error and Superſtiti…n? Which is an Argument we ſhould not receive them for our Pattern more tha… others; whereof I ſhall give you ſome Inſtances from their M…gd▪ Cent. 3. p. 262, 263, &c.Naevi, or Errors, mentioned by the Centuriſts, viz▪. That Origen aſſerted two Chriſts, deny'd his Godhead, the Head of Origen corrupt.the Arians and Pelagians, holding (as Jerom ſaith) very deſperately about the Spirit, and very corruptly about Angels, Devils, Creation, Providence, Original Sin, Church-Government, p. 17and the Reſurrection, and Sacrificing for the Dead. Orig. l. 3. in Jo. Baptiſm takes away Sin, and that there muſt be a Baptiſm after the Reſurrection. They alſo ſay of Cyprian, That Cyprian affirm'd the Church of Rome to be the Mother-Church; that there ought to be one High Prieſt over the Church; and that the principal Church is Peter's Chair, Cyprian Corrupt.from whence the Unity of the Prieſthood ariſeth; and that upon Peter the Church is founded: That he was a violent Impugner of Prieſts Marriages; held, that Sins are done away by Alms and good Works: That the perſon Baptizing in the very Act conferreth the Holy Spirit; that Chryſm and Exorciſm are abſolutely neceſſary; and that there ſhould be Auſtin Corrupt.Sacrifices for the Dead, though ſome ſuppoſe many of theſe things were foiſted in by the Papiſts.

De confeſ. l. 9. c. 3. Ep. con. Aer…. Her. 75.St. Auſtin prays for the dead, the Soul of his Mother Monica.

St. Ambroſe for the Soul of Theodoſius.

St. Gregory for the Soul of Trajan.

E…chir. c. 110.St. Auſtin ſaith, Prayers avail not unto all alike, who are departed; therefore when the Sacrifices of the Altar, or of Alms, are offered Chryſoſtom and others corrupt▪for all them who are baptized, and are defunct, for the good, they are Thanksgivings; for the not very bad, they are Propitiations; for the very bad, though not help the dead, yet comfort to the living.

1 Cor. 16. Hom. 41. De Civ. Dei, l. 22. c. 8.1 Cor 16Chryſoſtom was for offering Prayers for the dead with Alms and Oblations.

Auſtin, a great friend to Reliques, affirming great Miracles wrought by them.

Contr. Vigil. Ep. 2.Jerome, a great defender of Reliques, & Adoration of them▪ Conſtantine, a great admirer of Reliques.

Apoſt. of later times, upon 1 Tim. 4. 1▪1 Tim 4:1Mr. Mede ſays, That Primitive Chriſtians canonized Saints, and honoured the Reliques in Imitation of the Gentiles, their Daemon-worſhip, thereby to allure them, which, ſaith he, laid the foundation of Antichriſt's foreign, and Idolatrick Apostacy.

More of the corruptions of thoſe Times.They had Sufflation, Trine Immerſion, Exorciſm, Chryſm, white Garments, Milk, Honey to the new baptized, giving the Euchariſt to the Infant, from the 4 to the 12 Century, mingling Water with the Sacramental Wine, the Eulogiae, &c. To which head you may add the Royal Witneſs in the beginning.

So that from the conſideration of the Errors and Superſtitions, abounding in theſe times, there is no ground why our firſt Reformers ſhould propoſe them for our Pattern; for if in one thing, why not in another?

p. 18But in the next place I preſume upon a fair Examination of particulars, theſe two things will appear, 1. That we in the Church of England do not in our Rites, Services and Ceremonies ſymbolize with Antiquity. And, 2. that we do wholly ſymbolize in moſt, if not in all of them, with Popery.

Our Rites do not ſymbolize with Antiquity, as urged.1. It is manifeſt that our firſt Reformers, as we are told, did not make ſuch a perfect piece from pure primitive Antiquity in the firſt Reformation, and forming of our Liturgy, which contains ſo much the Rites, Services, and Ceremonies of the Church; for if ſo, there had been no ſuch need to make ſo many Alterations, and reform ſo often, and in ſo many things the Reformation. And that they have ſo done, the Author of the Proteſtant Reconciler gives us this Account.

Proteſt. Reconc. 1 part, Poſtſcript.It is certain (ſaith he) that our Church hath already altered her Liturgy at ſeveral times, and in ſeveral parts, viz. the Leſſons, Feſtivals, Ceremonies, Rubrick, Collects, Prayers, the Form of Adminiſtration of Sacraments, the Catechiſm, Confirmation, Marriage, Viſitation of the ſick, the Burial of the dead, and Commination. All which he has demonſtrated in each particular, and from thence he makes theſe three Remarks:

1. That the pretence of ſtill retaining & impoſing the preſent Ceremonies out of due Reverence to Antiquity, is falſe & hypocritical.

2. That it cannot juſtly be pretended that theſe Ceremonies are retained and impoſed to manifeſt the Juſtice and Equity of the Reformation, by letting their Enemies ſee they did not break Communion with them for meer indifferent things, or that we left the Church of Rome no further than ſhe left Antiquity.

3. Hence it appears how ſenſeleſly it is alledged that we cannot abate or change theſe Ceremonies, becauſe they have been once received and owned by the Church.

Inſtances given to prove their Novelty.BUT, in the next place, the deſcending into particulars will give a fuller and clearer demonſtration of our not ſymbolizing with Antiquity in all our Rites and Ceremonies.

FIRST, Becauſe ſo many of them are Novel, and ſo many diſown'd by Antiquity. And ſo much which has been really from Antiquity, has been diſowned by us, and blotted out of the Liturgy.

Firſt, That moſt of them are novel, or diſown'd by Antiquity. We ſhall begin with thoſe three principal Cemonies, about which there was ſo much contention at the Savoy, viz. Kneeling, Surplice, and the Croſs in Baptiſm.

p. 19Kneeling at the Altar.1. That of Kneeling at the Altar, or at the Sacrament of the Supper is put amongſt the reſt of the Ancient Ceremonies, before any ſuch thing as Popery was in the World, which is Novel, and but of yeſterday, never known before Tranſubſtantiation, nor with us Proteſtants received till Edward the Sixth's ſecond Common-Prayer, for in the firſt it was not. Peter Martyr ſaith, Propter Tranſubſtantiationem & realem preſentiam invecta eſt in Eccleſiam; That to maintain Tranſubſtantiation and real Preſence, it was brought into the Church.

Decret. lib. 3. tit. 1. cap. 10. Hoſpin. de Orig. Temp. l. 2. c. 2 Socrates, l. 5.We are told in the Decretal, that Pope Honorius, Anno 1214. ordained Kneeling at the Sacrament. And his Predeceſſor Innocent the 3d Tranſubſtantiation. It is ſaid, That in Tertullian and Chryſoſtom's time, they were ſaid to ſtand at the Altar, when they partook of the Supper. Socrates ſaith, They took it in a Table Geſture, eating it at their Love-Feaſts; And Paraeus aſſerts the ſame.

Part 1. p. 298.Hereupon the Proteſtant Reconciler tells us, To reſtrain this kneeling poſture at the receipt of the Sacrament, out of due Reverence to Antiquity, when no ſuch poſture was uſed by Antiquity, I fear cannot be well excuſed from Falſhood, or from impoſing on the People.

2. Surplice.Secondly, As to the Surplice, the Fathers uſed it not, tho it is clear the Pagans did, from whom the Papiſts had it, and we from them.

Salmaſius, as well as Petavius his Adverſary, do own that in the Primitive Times the Preſbyters did not wear any diſtinct Habit from the People.

The Reply to Dr. Morton.Caeleſtius Reproves the French Biſhops, who began it as a Novelty, which tended to Superſtition, and made way to Mockery, and Deceiving of the faithful.

The Surplice was brought into the Church by Pope Adrian Anno 796.Unreaſ. Separa. p. 38.

Dr. Stillingfleet tells us, That as for the Surplice in Pariſh Churches, it is not of that conſequence as to bear a diſpute one way or other. Unreaſ. of Separation, p 38.

3. Croſs in Baptiſm.AS to the Sign of the Croſs in Baptiſm upon the Forehead only, we read of no ſuch Rite amongſt the Antients, though the 30th Canon of the Church tells, It is an honourable Badge, and a lawful Ceremony, by which the Child is dedicated to the ſervice of Chriſt, and which Rite was held in the Primitive Church, both Greeks and Latines, with one conſent and great applauſe.

p. 20It is true, the Antients after Baptiſin did ſign the baptized with a Croſs upon his head and breaſt, and anointed him with Chryſm, as a diſtinct Order from Baptiſm; but no ſuch Signing in the act of Baptiſm, as part of that Ordinance.

In Edward the ſixth's time the Reformers did, as the firſt Service-book makes mention, ſign the Elements three times with the Sign of the Croſs, and alſo the Child upon the Forehead and Breaſt when the Godfathers named his Name, and afterwards in Confirmation again in the breaſt and forehead; but all this is laid aſide, and a new thing taken up, which is neither to be found in Antiquity, nor in the firſt Pattern of our Reformers.

4. Confirmation.As to the order and office of Confirmation in the Rubrick and Liturgy, it is another thing than the Antients uſed. That was to be done with Chryſm by the hands of a Biſhop, with two Croſſes, one on the Breaſt, the other on the Forehead, immediately after Baptiſm was adminiſtred (and as a diſtinct Ordinance from it) but this is to be performed by the hands of a Biſhop, without any Chryſm or Conſignation when they come to years of diſcretion.

And as there doth not appear any Warranty from Antiquity Why Confirmation not Scriptural. Arch-Biſhop Cranmore.for this Confirmation, ſo neither is there any direction in Scripture for it, as Archb. Cranmore doth fully acknowledge, whereof we have an account from Dr. Burnet out of a Manuſcript, written with the Biſhops own hand, by way of Queſtion Cotton's Library Cleop. E. 5.and Anſwer, as he found it in Cotton's Library, Cleop. E. 5.

Queſt. Whether Confirmation be inſtituted by Chriſt?

Anſw. There is no place in Scripture that declareth this Sacrament to be inſtituted by Chriſt.

1. Becauſe the places alledged for the ſame be no Inſtitutions, but Acts and Deeds of the Apoſtles.

2. Becauſe thoſe Acts were done by a ſpecial gift given to the Apoſtles for the Confirmation of Gods Word at that time.

3. Becauſe the ſame eſpecial Gift doth not now remain with the Succeſſors of the Apoſtleſt

Quest. What is the external Sign?

Anſw. The Church uſeth Chryſma, but the Scripture maketh no mention thereof.

p. 21Baptizing of Infants.As for the Office of Baptizing of Infants, as enjoyn'd in the Liturgy for Regeneration upon the Deed done, and to be performed by Goſlips, who are to profeſs Faith and Repentance in the Infants name and ſtead, is generally ſc…upled and diſowned by the Diſſenters (as ſavouring too much of Popery) though the greateſt part of them do baptize their Infants.

And as for the Antiquity of the practice, if any credit may be given to many learned Paedobaptiſts, it will not appear; whereof take theſe following Inſtances:

Diſſwaſive againſt Popery, p. 117.The learned Dr. Taylor tells us in his Diſſwaſive againſt Popery, That there is a Tradition to baptize Infants, relies but upon two Witneſſes, Origen and Auſtin; and the latter having received it from the former, it relies wholly upon a ſingle teſtimony, which is but a pitiful Argument to prove a Tradition Apoſtolical. He is the firſt that ſpoke it, but Tertullian that was before him, ſeems to ſpeak againſt it, which he would not have done, if it had been a Tradition Apoſtolical. And that it was not ſo (ſaith the Biſhop) it is but too certain, if there be any truth in the words of Ludovicus Vives, ſaying, that anciently none were baptiz'd, but perſons of riper years. He ſays thus in his Com. on Auguſt. l. 1. c. 27. whoſe words are as followeth, viz.

Ludovicue Vives Com. on Aug. l. 1. c. 27.None were baptized of old, but thoſe who were of Age, who did not only underſtand what the Myſtery of the Water meant, but deſired the ſame; the perfect Image whereof (ſaith he) we have yet in our Infant Baptiſm; for it is asked of the Infant, Wilt thou be baptized? for whom the Sureties anſwer, I will.

The Doctor adds, That the Parents of Auſtin, Jerom, Amhroſe, although Chriſtians, did not baptize their Children till they were 30 years of Age; and that it will be very conſiderable in the Example, and of great Efficacy for the deſtroying the ſuppoſed neceſſity of derivation of Infants Baptiſm from the Apoſtles.

Grotius on Mat▪ 19. 14.Matt 19:14Hugo Grotius (in Annot on Mat. 19. 14.) ſaith, It was no ſmall Evidence that Baptiſm of Infants many 100 years was not ordinary in the Greek Church, becauſe not only Conſtantine the Great, the Son of Helena, a zealous Chriſtian, but alſo Gregory Nazianzen, who was the Son of a Chriſtian Biſhop, and brought up long by him, was not baptized till he came to years, as is (ſaith he) related in his Life.

p. 22Daille.Daille, the learned French-man, tell us, That in ancient times they often deferred the Baptiſm of Infants, as appeareth (ſaith he) by the Hiſtory of Conſtantine, Theodoſ…us, Valentinian, Gratian, and in St. Ambroſe; and alſo by the Orations of Gregory Nazianzen, and St. Baſil on this ſubject. And ſome of the Fathers have been of opinion, that it is …it it ſhould be deferr'd: But whence is it (ſaith he) that the very mentioning hereof is ſcarce to be endured at this day? Ʋſe of the Fathers, l. 2. p. 149.

Dr. Field ſaith, That very many that were born of Chriſtian Dr. Field.Parents, beſides thoſe that were converted from Paganiſm, put off their Baptiſm for a long time, inſomuch that many were made Biſhops before they were baptized. On the Church, p. 729.

Mr. Baxter.Mr. Baxter, a great Aſſerter and Defender of Infant-Baptiſm, doth ingenuouſly own, after his long ſearch into Antiquity, thus much; I will confeſs that the words of Tertullian and Nazianzen ſhew, that it was long before all were agreed of the very time, or of the neceſſity of baptizing of Infants before any uſe of Reaſon, in caſe they were like to live to Maturity; More Proofs, p. 279.

As for Baptizing Infants with Sureties, Fidejuſſors, or …. Godfathers & Godmothers.Goſſips, as the Liturgy enjoyns; and ſuch an Eſſential part of the Ordinance (owning that the baptized Perſons are required to repent and believe, and that Infants are capable … do neither, but that they do both by their Sureties) appears alſo, if the learned are to be credited, to be no leſs a Novelty, as the Centuriſts declare, Magd. Cent. 4. cap. 6▪ p. 419. De ſuſceptoribus certi nihil Invenias; that is, you can find nothing certain of Godfathers in that Age. But that it came in the 5th Century, Cen. 5. c. 4. p. 656. Adhibitos interdum & ſuſceptores; ſou Patrinos ex Autoribus hujus temporis liquet; that is, the Authors of the 5th Century mention Sureties, or Godfathers: Upon which Dr. Taylor ſaith,

I know God might, if he would, have appointed Godfathers Dr. Taylor.to give Anſwer in the behalf of Children, and to be Fidejuſſors for them; but we cannot find any authority or ground that he hath; and if he had, that it is to be ſuppoſed he would have given them Commiſſion to have tranſacted the ſolemnity with better Cir…umſtances, and have given Anſwers with more Truth, for the Queſtion is ask'd p. 23of Believing in the preſent; and if the Godfather anſwers in the Name of the Child. I DO BELIEVE; it is Notorious, they ſpeak falſe and ridiculous, for the Infant is not capable of Believing; and if he were, he were alſo capable of diſſenting; and how then do they know his mind? And thefore (ſaith he) Tertullian and Nazianzen gave advice, that the baptizing of Infants ſhould be deferr'd till they could give an account of their own Faith.

Walafrid Strab▪ de Reb. Eccl. …. 26.Walafridus Strabo, who lived about the year 840. ſaith, (De rebus eccl. c. 26.) That in the firſt times the grace of Baptiſm was wont to be given to them only, who were come to that Integrity of mind and body, that they could know and underſtand what profit was to be gotten by Baptiſm; what was to be confeſſed and believed; what, laſtly, was to be obſerved by them that are new-born in Chriſt, and confirms it by Auſtin's own Confeſſion of himſelf continuing a Catechumen long before he was baptized. But afterwards (ſaith he) Chriſtians underſtanding Original Sin, and leaſt their Children ſhould periſh without any means of Grace, had them (he ſaith) baptized by the decree of the Council of Africa; and then adds, how Godfathers and Godmothers were invented.

Bohemius, l. 2. de Gent. Mor▪Johannis Bohemius, lib. 2. de Gent. Moribus, ſaith, It was in times paſt the Cuſtom to adminiſter Baptiſm only to thoſe that were inſtructed in the Faith, and ſeven times in the week, before Eaſter and Penticost, catechiz'd; but afterwards, when it was thought and adjudged needful to eternal Life to be baptized, it was ordained that New-born Children ſhould be baptized, and Godfathers were appointed, who ſhould make Confeſſion, and Renounce the Devil on their behalf.

7. Liturgy▪As for the Liturgy, it is another thing than can be found among the Antients. Is it not clear, that in the 3d Century, they had no Directory or Book to pray by, as Tertullian in his Apology mentions?

Tertul. Apol. 9. c. 30. Ep. 121.We look up to Heaven with our hands ſtretched forth, as being innocent and bear-headed, as not aſhamed to make our Prayers ſine Monitore, without a Directory, as coming from the free motion of our own hearts.

Platina tells us, that in Celestine's time there was no other parts of the Maſs, but the Reading of the Epiſtles and …oſpels, p. 24which was Anno 435. Platina. in Celeſt. 1.

Apol. 2.Juſtin Martyr, in the ſecond Century, fully ſheweth the manner of Chriſtian Service in his time—The Ancient Chriſtians (ſaith he) had their Meetings on the Sunday, they began with Prayers for the Church, eſpecially for the Inlightend, which were baptized; then the Writings of the Prophets and Apoſtles are read as time permits; then a Sermon unto the People, and exhorts them all unto the Imitation of the beſt things; then all do riſe up, and pour forth their prayers again; when their prayers are ended, Bread, and Wine mixed with Water, are brought forth, which being taken, he who hath the Charge goeth before the People with an earneſt voice in praiſing God and thanksgiving, and the People do anſwer with a loud voice, Amen. Then the Deacons divide the holy Signs unto them all which are preſent, and carry the ſame unto the abſent: this, ſaith he, we call foreign thanksgiving, whereof none may partake, unleſs he believe the true Doctrine, and be waſhed in the laver unto Regeneration and Remiſſion of ſins, and live ſo as Chriſt hath directed. After this is a gathering of Alms. And p. 7. He who inſtructed the People, prayed according to his ability▪ Here was no Liturgy or Common Prayers mentioned.

Walafr. Strabo.Walafrid Strabo, who wrote in the 9th Century, ſaith in his Book de Rebus Eccleſiae—All which is done now with a multitude of Prayers, Leſſons, Songs, and Conſ…rations, which the Apoſtles, and thoſe who next followed them, did with prayers and remembrance of the Lords ſufferings even as he commanded.

Socrates Hiſt. l. 5. ch. 21.Socrates ſaith, That among all the Chriſtians in that Age, ſcarce two were to be found that uſed the ſame words in Prayer.

Pope Gregory the firſt made a new form of Service, which Pope Gregory.they call the Maſs▪ and did add many Ceremonies that were not in uſe before; So that Platina ſaith, The whole Inſtitution of the Maſs was Invented by him, we in England had ours from Gregory, who by his Miniſter Auſtin firſt founded the Church, and introduced moſt of the Rites, Service and Ceremonies.

Their was another Maſs, which was called the Maſs of Ambroſe, Jacob. de Voragine …n vita Greg.a ridiculous thing, which they afterwards fathered upon him different from Gregory's, whereof we read in after times, and there was great contention which Maſs ſhould be received into the Churches. Which when Pope Adrian (who was Anno 796.) ſaw, he was put to his ſhifts, and ſaid, he would refer it …o the Will of God, whether he would by any viſible ſign Approve the Maſs▪ p. 58of Gregory, … of Ambroſe▪ So theſe two Books …ere … together upon the A…ar, in St. Peter's Church, and … called upon God to ſhew which of the two be approved; the Doers were ſhut all Night, and the next Morning when they returned into the Church, the Book of Ambroſe was found lying, as it was laid down, and the other was all torn and diſperſed through the Church: The Pope maketh the Comment, that the Maſs of Ambroſe ſhould lye untouched, and the Maſs of Gregory ſhould be uſed through the World; And ſo …e did Authorize and Command, that it ſhould be uſed in all Churches and Chappels, which Charles the Great did ſecond; Commanding that only to be uſed, and Ambroſes to be Burnt.

8. Letanies.Gregory the firſt, Ordained the Letanies or Supplications, ſaith Platina.

9. Reſponſes.The Reſponſes and Gradual was given by Pope Gregory, ſaith Pol. Virgil.

10. Collects▪The Collects Ordinary, as ſaith Durandus, were Ordained by Pope Gregory: the other Collects added by ſundry Popes, as Caſſandar in Liturgia, cap. 21.

11. Offices, AntiphonesHe made the Offices of the Church, and diſpoſed the Nights and Days Antiphones, or Singing-Service; he poliſhed the Rites of the Maſs, and renewed its Canon; he made the Introitus to the Maſs, with the Particles; he Commanded the Kyrieeleiſon and Hallelujah to be Sung. He ordered the 12. Kyrieeleiſon.ſinging of Pſalms, the Letanies and Proceſſions. Balaeus Cent. 1. p. 62. ſect. 32.

13. Pſalms and Leſſons.The Preſcript Number of Pſalms and Leſſons was brought into the Church by Gregory the 7th. Anno 1073. ſaith Durandus.

14. Epiſtles, Goſpels.The Epiſtles and Goſpels Platina gives to Pope Damaſus, Anno 384. Pope Anaſtaſius brought in Standing at the Goſpel, Anno 400. as ſaith Platina and Pol. Virgil.

15. Singing Service.Auſtin (Confeſſ. lib. 9.) ſhews that the Latine Church had no Singing-Service; that was brought into our Ceremonies, ſaith Polidore Virgil, from the old Heathen (de Invent. Rer. lib. 6. c. 2.) who were wont to Sacrifice with Symphony, witneſs Livies, l. 9.

16. Altars.The Primitive Church had no Altars: Pope Sylveſter was the firſt Author of their Conſecration, Bellar. de Verb. Dei, l. 4. c. 3. Anno 334. Then conſequently no Bowing to them, nor Kneeling before them, being all Novels.

p. 2617. Feſtivals. Magd. Cent. 2. …. 6. p. 119.As little can you find the Engliſh Feſtivals in Antiquity.

The Centuriſts tells us, Obſervandum eſt Apoſtolos & Apoſtolicos viros, neque de Paſchate, neque de aliis quibuſcunque feſtivitatibus legem aliquam conſtituiſſe; It is to be obſerved that neither the Apoſtles, nor any Apoſtolick men have given us any Law for the obſervation of Eaſter, or any other Feaſt whatſoever, Magd. Cent. 2. Chap 6. p. 119.

Cent. 3. 137.They alſo tell us out of Origen, That it was not lawful for Chriſtians to obſerve the Feaſts or Solemnities either of Jews or Gentiles, Cent. 3. p. 137.

The Council of Laodicea in the 37 Can. forbad the Heatheniſh or Jewiſh Feaſt. Non oportet a Judaeis vel Hereticis Feriatica quae mittuntur accipere, nec cum eis dies agere Feriatos.

The Canons of the Ancient Councils forbad to keep the Pagan Feaſts, and to deck their Houſes with green Boughs and Bay leaves, as they did in the Kalends of January, Con. Affr. Can. 2. Tolet. 4. Can. 5. Brac. 2. c. 7.

The Feſtivals obſerved by the Ancients were not accounted more holy than other days. Jerome on Matth. 5. ſaith, Non quod celebrior ſit dies illa qua conv…nimus.

The Waldenſes, The Ancient Fathers of the Proteſtants, held, that they were to reſt from labour upon no day but the Lord's day. Aeneas Sylvius.

18. The Eccleſiaſtical Rites and Geremonies of Marriage.The Rites and Geremonies of Marriage, as expreſſed in the Office of Marriage in the Liturgy, do not appear to have been in uſe in thoſe Primitive times. It being decreed by Pope Julius and Ser…ius▪ about the middle of the 4th Century, That all Marriage ſhould paſs the Benediction of a Prieſt upon penalty of Sa…riledge; The Office being taken from the Papiſts, and thoſe very Reſtraints laid upon Marriage, at what ſeaſons People may Marty, and when not, are taken out of the Romiſh Pope Clement.Rubrick. Pope Clement having ordained, that from Septuage ſima, till Eaſter; from Rogation, till Whitſunday; and from Advent to Epiphany, Marriage ſhould be prohibited; and which Doctrine of Devils is tranſlated from their Rubrick to ours.

19. Bowing at the Altar and to the Eaſt.As for Bowing to the Altar, and to the Eaſt, and at Entrance into Churches and Temples, they are Reverences which ſeem to be fetch'd from an Elder date, viz. from the Pagan Idolaters, and from whom the ſuperſtitious. Ancients and Papiſts had them, and we from them. Dr. Willer in his p. 27Synop. Papiſi p. 492, 493. ſaith▪ That Bowing at the Altar, and Name of Jeſus, are ſuperſtitious Idolatries▪

As for Eccleſiaſtical Orders and Officers of the Lord Arch-Biſhops, 20. Eccleſiaſtical Orders.Lord▪ Biſhops, Deans▪ Arch-Deacons, … and the Supremacy exerciſed one over another in the Church of England; they are ſo far from having the ſtamp of Primitive Antiquity, that they are not to be found therein, at leaſt for the three or four firſt Centuries.

Dr. Stillingfleet in his Irenicum, p. 177. tells us after this manner, viz. That whether any ſhall ſucced the Apoſtles in ſuperiority of Power over Presbyters, or all remain governing the Church in an equality of Power, is no where determined by the Will of Chriſt in the Scripture, which contains his ROYAL LAW, and therefore we have no reaſon to look upon it as any thing flowing from the Power and Authority of Chriſt as Mediator, and ſo not neceſſar…ly binding to Chriſtians.

And further aſſures us, That Epiſcopal men cannot ſhew by the word of God neither by the practice of the Apoſtles, nor ſo much as by the PRIMITIVE CHURCH, that a Miniſter of Jeſus Chriſt hath had any ſuperintendency over ſeveral private Churches, or that a Biſhop hath ordained Miniſters by his ſole and pure Authority, as is now practiſed in England; or that he who is not naturally Inveſted with any Authority, ſhould have the power to Delegate others, and much more Secular perſons.

And if any would be better ſatisfied herein, there are two late pieces, which may fully do it, viz. one by Dr. Owen, in a Book called, The Order and Communion of Evangelical Churches; and the other in a Book called, No Evidence for Dioceſan Churches and Biſhops in the primitive times.

The Primitive Fathers were againſt dedicating of Churches to Saints and Angels.21. Dedication of Churches to Angels and Saints.

Auſtin ſaith, If we build a Church of Stones or Wood unto any moſt excellent Angel, are we not accurſed and anathematized from the Truth, and from the Church of God, becauſe then we give unto a Creature that ſervice which is due unto God only? Cont. Maxim. lib. 1. Arg. 11. de Spir. Sancto.

Eraſmus upon Auſtin's words, hath in the Margent marked thus—This is done now to each one of the Divi or Saints, viz. not a Church erected without ſuch a Dedication.

p. 28Pope Vitellia…us brought in Organs, and other Muſical Inſtruments …2. Organs.into the Church about the 8th Century, Bell▪ de bon. oper. lib. 1. c. 7.

23. Rogation-week.Rogation-week, or Gauge-days, were Ordained by Pope Leo 444. as ſaith Platina, Maſſaeus, and Polidor Virgil.

24. Prieſts Garments.Pope Zacharias, in the year 737, Ordained Prieſts Gowns, Tippets, and Four-corned Caps. Chron. Achil. Faſeicul. Temp.

25. Wed. Frid. and Sat. Faſts.Pope Boniface Ordained Wedneſdays, Fridays and Saturdays Faſts, as ſaith Platina.

26. Vigils.And that Anno 425, Pope Boniface Ordained Vigils or Saints Eves Faſts, as Polidor Virgil and Pantaleon affirm.

27. Apoſtles Creed.To which is called the Apoſtles Creed, was not as now in our Liturgy known in the Primitive times, but has paſt great alterations.

1. It is manifeſt the Fathers in the firſt Ages do give us the Creed in other words, not one of them giving us this Form for above 300 years after Chriſt. Ignatius, Irenaeus, Origen, Tertullian, write the Churches Faith, but none of them in this form.

2. We have Biſhop Ʋſher, that great ſearcher into Antiquity, giving us an account of the Additions made to it (in his Diſſert. de Symbol. p. 16.) viz. [Maker of Heaven and Earth] was a new Addition, not in the ancient Copies. (2.) [Conceived] is added; the old form is, Born of the Holy Ghoſt. (3.) the word [Dead] is added. (4.) [Deſcended into Hell] is added. (5.) the Name of [God Almighty] to the Articles of Chriſt's ſitting at the right hand of God. (6.) [Catholick] is added to Holy Church. (7.) [Communion of Saints] is added. And (8.) [Life everlaſting] is added. And which Additions, faith Biſhop Ʋſher were not made at once, but at ſeveral times. And the Biſhop affirms, that the Nicene was as Confidently, and more Anciently called the Apoſtles Creed.

28. The Athana…i…n Creed.As for the Athanaſian Creed, Quicunque vult, &c. fathered upon Athanaſius, Biſhop of Alexandria, in the 4th Age; It appears to be otherwiſe, and to have no ſuch ſtamp of Primitive Antiquity, as Dr. Burnet (Hiſt. of Reform. Part 2. B. 1. p. 167.) informs us, viz. That they went according to the Received opinion, that Athanaſius was the Author of that Creed, which is now found not to have been Compiled till near three Ages after him.

p. 29What was of Primitive Antiquity, left out of the Liturgy.Secondly, It doth appear that what was of pure Antiquity, and in uſe in thoſe firſt Centuries, viz. 2, 3 & 4, are either not uſed, or blotted out of the Liturgies, having been heretofore in uſe.

The Proteſtant Reconciler, Part 1. Chap. 8. from pag. 261. to 299 gives an account of the Ancient Rites and Ceremonies in uſe amongſt the Ancient Churches and Fathers, now laid aſide, viz. Love-feaſts; Kiſs of Charity; Deaconeſſes; Praying ſtanding from Eaſter till Whit ſunday; Dipping or Plunging the Baptized, yea, the Trine Immerſion; Deferring Baptiſon till Eaſter and Whitſunday; Exorciſm; Sufflation; Anointing the Sick; Chriſm; White Garment; Milk and Honey to the New Baptized; giving the Euchariſt to the Infant, from the 3d to the 12th Century; mingling Water with the Sacramental Wine; All eating of one Loaf in the Supper; to ſend the Eulogiae or Broken Bread to the abſent; to receive ſtanding, or in a Table Geſture; to pray for the Dead, &c. All which are Rejected. And many of theſe, though in the firſt Common-Prayer in Edward the Sixth's time laid aſide, as the ſaid Author, p. 298. tells us, concluding thus:

Prot. Re…onc. p. 298.Hence we may ſee how vainly 'tis pretended, that theſe Ceremonies were retained or impoſed to manifeſt the Juſtice and Equity of the Reformation, by letting their Enemies ſee, they did not break Communion with them for meer Indifferent things, or that they left the Church of Rome no farther than ſhe left the ancient Church, as ſaith Dr. Stillingfleet. When 'tis manifeſt, ſaith he, that we left off praying for departed Saints, the Ʋnction of the Sick, the mixing Water with the Sacramental Wine, the Chryſm, Exorciſm, the anointing the baptiſed Perſon, Croſſing the Breaſt, and at the Conſecration of the Euchariſt, and the baptiſmal Water, with many other things which were retained in the ancient Church, and in the Liturgy of Edw. 6.

Thus you ſee, that notwithſtanding the great cry of Symbolizing with Primitive Antiquity, and not at all with Rome, that the latter appears to be as true as the other is falſe, their Litnrgies, Rites and Ceremonies, being (as ſaid) a Compoſition of Pagan, Papal Inventions, with ſome Novel Additions of their own▪ and Primitive Antiquity almoſt wholly excluded. And it is very obſervable to conſider what Alterations have been made in Edw. the Sixth's Liturgy, to gratifie the Papiſts, as omitting that Clauſe of the Letany, FROM p. 30THE BISHOP OF ROME AND ALL HIS DETESTABLE ENORMITIES; and that in the Commination, CURSED BE THE WORSHIPPERS OF IMAGES; and have left out that Exhortation which is condemned as a moſt vile abomination in their uſual Maſſes, where People Gaze, but do not Communicate.

2dly, That we do ſymbolize with Popery.Secondly, In the next place it will appear (that as we do not Symbolize with Antiquity in our Rites and Ceremonies) that we do ſymbolize in moſt, if not in all of them, with Popery, though ſo poſitively denied by the learned.

Which is manifeſt, firſt, by the ſeveral particulars before 1. Former inſtances.mentioned; for as the Church of England doth not ſymbolize with Primitive Antiquity therein, as it is plain they do not, (if our Authors ſpeak true) ſo they do fully ſymbolize with Popiſh Novelty, as the proofs make manifeſt, both in Kneeling at the Altar, Croſs in Baptiſm, Surplice, &c.

2dly, By confeſſion of Parties.Secondly, This ſymbolizing with Popery in our Rites and Ceremonies, appears by what is fully owned and acknowledged by Parties themſelves.

The principal part of Worſhip, (both as to matter and manner) performed in the Church of England, is contained in the Rubrick or Service-Book, by Law eſtabliſhed; which in the beginning of the Reformation in H. 8. time, was no other than the Romiſh Liturgy, ſome parts only being tranſlated into Engliſh, (viz. the Creed, Pater-Noſter, Ten Commandments Fullers Eccl. Hiſt. Book 7. p. 385.and Letany. Edw. 6. went further▪ tranſlating it all into Engliſh, yet retaining the ſame Service word for word, except ſome alterations; for ſo Mr. Fox tells us in the King and Councils Letter to the Devonſhire men, about the alteration of their Maſs-book, who by the Inſtigation of their Prieſts, had been ſtirred up to Rebellion; wherein it is thus told them, as recorded, Act. & Mon. 2 Vol. p. 1189.

As for the Service in the Engliſh tongue, it perchance ſeems to you a New Service; and yet indeed it is NO OTHER BUT THE OLD, THE SELF-SAME WORDS in Engliſh, for NOTHING is altered, but to ſpeak with Knowledge, that which was ſpoken with Ignorance, only a few things taken out ſo fond, that it had been a ſhame to have heard them in Engliſh.

Some alterations were made afterwards in the 2d of Edw▪ 6. and ſome by Q Elizabeth, and ſome few by King James; but the Body and Eſſentials of it continued, and was preſerved, for ſo faith K. Charles the 2d.

p. 3114 Chap. 2… ▪In his Preface to the Common-Prayer, annext to the Act of Uniformity, in theſe words:

That we find that in the Reigns of ſeveral Princes, ſince the Reformation, the Church upon juſt and weighty Conſiderations her thereunto moving, hath yielded to make ſuch alterations in ſome particulars, as in their reſpective times were thought convenient, yet ſo as the main Body and Eſſentials of it (as well in the chiefeſt materials, as in the frame and order thereof) have ſtill continued the ſame unto this day, and do yet ſtand firm and unſhaken, notwithſtanding all vain attempts, and impetuous aſſaults made againſt it by ſuch MEN AS ARE GIVEN TO CHANGE.

Calderwoods Ch. Hiſtory, p. 256.In Confirmation whereof, you have the teſtimony of King James, as Mr. Calderwood in his Hiſtory of the Church of Scotland informs us, who tells us, that King James in the 8th Seſſion of the General Aſſembly held at Edenburgh, Aug. 4. 1590. ſaid theſe words in his Speech to them, viz The Kirk of Geneva keep Paſch and Yule, whereof no Conſtitution. And as for our Neighbour Kirk of England, their Service is an evil ſaid Maſs in Engliſh; they want nothing of the Maſs but the liftings, but that the Kirk of Scotland was the ſincereſt in the World.

So that you have the Acknowledgment and Grant of three Kings to the truth hereof; that the publick Worſhip and Service of the Proteſtant Church of England contained in the Engliſh Liturgy, and practiſed in the Church, is the ſame in the main Body and Eſſentials, chiefeſt Materials, Frame and Order with that of the Popiſh; and whoever will take the pains to ſearch into the Popiſh Breviary, Ritual, Miſſal, and Pontificial, which four comprehend their whole Liturgy, will find▪ though there may be ſome alterations and variations, in ſeveral particulars; yet as the King grants, the ſubſtance and chiefeſt materials and order is the ſame, and that ours is taken out of theirs, viz. Collects, Mattins, Everſongs, Epiſtles, Goſpels, Creeds, Letanies, Conſecration, Adminiſtration of Sacraments, Baptiſm of Infants, with Goſſips to anſwer for them, Kneeling at the Altar, Confiteor, Abſolution, Confirmation, Burial, Matrimony, Viſitation of the Sick, Ordination of Arch-Biſhops, Biſhops, &c. And which will appear particularly by what follows.

Myſt. of Iniquity, l. 2. ch. 22. p. 468.Dr. Moore in his Myſtery of Iniquity▪ …ib. 2. ch. 22. p. 468 ſays thus▪ For undoubtedly our Her…ieal Reformers did not, as p. 32is the uſe of ſome act, out of peeviſhneſ… and ſpight, and pleaſe their own humour and impetuoſity of Spirit, as being part of the chaſte Spouſe of Chriſt, the true Apoſtolick Church, the Mother of us all, deals as a Mother with all thoſe that profeſs themſelves in any ſenſe Children of Chriſt's Church, and therefore would not have them, divided more than needs; whence it is, that out of a ſpirit of Charity and tender Kindneſs, ſhe has in ſome things in themſelves Indifferent, (& what Indifferent things they are you have heard) humbly condeſcended to ſymbolize with that lapſed Lady of Rome, to bring off her abuſed Paramours to the pure Worſhip of God; which Condeſcenſion, as is well known, took good effect for ſome ſpace of Years, and the Catholicks joyned in publick prayer and ſervice with us [and well they might, being as our three Kings have granted ſo much their own, only in the Engliſh tongue] till that Harlot that makes nothing of having her Children divided, forcibly rent off the Engliſh Roman Catholick from ſo reaſonable and Chriſtian a Communion; and yet, ſaith he, does not our Church ceaſe to uſe this charitable Courtſhip and ſweet Condeſcenſion towards them ſtill, [viz. yet ſymbolizing with her] to win them off to ſuch a Worſhip as is every way as graceful as their own?

Dr. Stillingfleet in his Irenicum, c. 7. ſ. 5. p. 123.Dr. Stillingfleet in his Irenicum, ſpeaks to this purpoſe, viz. That the great reaſon why our firſt Reformers did ſo far comply with the Papiſts, it was to gain, and lay a bait for them, and which he hopes was never intended to be a Hook for the Proteſtants.

3dly, By comparing their Divine Service and ours together.Thirdly, Will not the Symbolizing with Popery appear, more particularly, by comparing our Divine Service in the Common-Prayer and Rubrick, with their Divine Service in their Maſs-book and Rubrick; and how much we have taken them for our pattern, and follow their direction in the particulars following, viz.

Firſt, In the time when Divine Service, and publick Worſhip is to be performed.

Secondly, In the Divine Service it ſelf, which is to be performed.

Thirdly, In the Rites and Ceremonies performed in Divine Service and Worſhip.

1ſt. As to the times of Worſhip.Firſt, As to the times of Worſhip, their Breviary and Kalendar do divide the year into Feaſts, Vigils, Faſts, and Working-days: So do we take ours directly from them, dividing our Kalendar by theirs, both as to Feaſts, Vigils, Faſts, p. 33Working-days. It is true, they have more Feaſts than we, but all ours are found in theirs, and taken from them, as our Ritual makes manifeſt. For Inſtance:

1. Their Feaſts are divided into Movables and fix'd: So are ours. Their Movable-Feaſts and Holy days are,

Movable Feaſts.

1. Their Eaſter-day, on which the reſt depend, is always the firſt Sunday after the firſt full Moon, which happens next after the 21ſt. of March; and if the full Moon happens upon a Sunday, Eaſter-day is the Sunday after, with a Vigil before: So ours from them expreſly.

2. Their Advent-Sunday is always the neareſt Sunday to the Feaſt of St. Andrew, whether before or after, and to four Sundays after: So ours directly.

3. Their Septuageſima-Sunday, 9 Weeks before Eaſter: So ours.

4. Their Sexageſima-Sunday, 8 Weeks before Eaſter: So ours.

5. Their Quinquageſima-Sund. 7 Weeks before Eaſter: So ours.

6. Their Quadrageſima-Sunday 6 Weeks before Eaſter: So ours.

7. Their Rogation-Sunday, 5 Weeks after Eaſter: So ours.

8. Their Aſcention-day is 40 Days after Eaſter: So ours.

9. Their Whitſunday, with a Vigil, 7 Weeks after Eaſter: So ours.

10. Their Trinity-Sunday is 8 Weeks after Eaſter: So ours. And 24 Sundays after Trinity.

2. Their Fixed Feaſts are as followeth, viz.

Fixed Feaſts.

1. The Circumciſion of our Lord Jeſus Chriſt, the firſt of January.

2. The Epiphany, 6 January.

3. Their Converſion of St. Paul, 25 January.

4. Their Purification of the bleſſed Virgin, with a Vigil, 2 February.

5. Their St. Matthias, 24 Feb. with a Vigil before it.

6. Their Anunciation of the Virgin, 25 March, & Vigil

7. Their St. Mark, 25 April.

8. Their St. Philip and Jacob, 1 May.

9. Their St. Barnabas, 11 June.

10. Their Nativity of St. John Baptiſt, 24 June and Vigil.

11. Their St. Peter, the 29 June & Vigil.

12. Their St. James, the 25 July & Vigil.

p. 3413. Their St. Bartholomew, 24 Auguſt and Vigil.

14. Their St. Matthew, 21 September & Vigil.

15. Their St. Michael, 29 Sept— So ours; to which we add, And all Angels—

16. Their St. Luke, 18 October & Vigil.

17. Their St. Simon and Jude, 28 October & Vigil.

18. Their All-Saints, 1 November & Vigil.

19. Their St. Andrew, 30 November & Vigil.

20. Their St. Thomas, 21 December & Vigil.

21. Their Nativity of our Lord, 25 December & Vigil.

22. Their St. Stephen, 26 December.

23. Their St. John the Evangeliſt, 27 December.

24. Their St. Innocents, 28 December.

25. Their Monday and Tueſday in Eaſter-week.

26. Their Monday and Tueſday in Whitſon-week. So are ours directly.

Their Days of Faſting.

Faſting days.1. Their Forty days of Lent.

2. Their Ember-days, at the four ſeaſons, being Wedneſday, Friday, Saturday, after the firſt Sunday in Lent the Feaſt of Pentecoſt, September the 14. and December the 13.

3. Their three Rogation days, being the Mondays, Tueſdays and Wedneſdays before Holy Thurſday, or the Aſcenſion of our Lord.

4. And all the Fridays in the year. So are ours in like manner.

Thus do we ſymbolize expreſly, or rather take them for our Ritual and Pattern, as to the times of Worſhip, ours being but a Tranſcript of theirs, and which they practiſed ſo many 100 years before us. And of all which, not one word of Direction in all the New Teſtament. If it be ſaid, who hath Required all theſe Feaſts, Faſts, Holy-days, &c. at our hands? Muſt we not ſay, our Soveraign Lord the Pope, who Ordained all this ſervice for us, to the denying the Soveraignity of Chriſt, as though he was not the only Lawgiver, being wiſer than what is written.

If we muſt keep Holy-days for all the Apoſtles, & the other Saints of the Pope's making, why not for the Patriarchs and Prophets? why not for St. Enoch, St. Seth, St. Noah, St. Abraham, St. Lot, St. Moſes, St. Job, St. David, St. Samuel, St. Eſay, St. Jeremy, &c.?

p. 352dly, As to the Divine Service it ſelf.Secondly, In the Divine Service it ſelf, which is to be performed at the prefixed times aforeſaid. Which they have divided into Mattins and Evenſongs, and ſo we, after their Example, and appropriated to the particular Feaſts, Faſts, Vigils, Offices of Baptiſm, Supper, Marriage, Burial, Confirmation, Viſitation of Sick, Churching of Women, &c. So we directly.

The ſubſtance or matter of their Divine Service conſiſts in Collects, or ſhort Prayers, Confeſſions, Abſolutions, Preſcript Leſſons of Pſalms, Epiſtles, Goſpels, Prophets, Apocrypha, Letanies, Anthems, or Canticles, and Comminations appropriated to the ſeveral Offices aboveſaid. All which is the ſubſtance or matter of our Divine Service, in all parts of it appropriated and applyed to the ſeveral and reſpective Offices aforeſaid. It is true, there may be ſome variation in the Collects, and Leſſons, Letanies and Anthems, though many times the very ſame word for word, and to the days and occaſions they appointed them. Theſe ſix Canticles are word for word from the Maſs▪Book, viz. Benedicite omnia opera. 2. Benedictus Dominus Deus Iſrael. 3. Magnificat anima mea. 4. Nunc Dimittis. 5. Quicunque vult. 6. Te Deum laudamus, with Gloria patri, as they have directed to be repeated often, and after every Pſalm; and Gloria in excelſis, and Pater noſter to be often repeated in every Office and Exerciſe.