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

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

Table of contents

[1]

Title page

A Royal Witneſs to the Diſſenters Cauſe. Being ſome Gleanings of ſome of thoſe Weighty and worthy Sayings of the late King, in his Conference with the Popiſh Marqueſs of Worceſter, 1646. in Ragland Caſtle, out of Certamen Religioſum.

The CONTENTS

A PLEA FOR THE Nonconformiſts, &c.

The Arguments and Objections are theſe that follow:

Thirdly, In Rites and Ceremonies.

That we do Symbolize with them in the Ordination of the Prieſthood, take a brief Parallel of the Pontificials, viz. the Romiſh and the Engliſh.

Romiſh Pontificial.

Engliſh Pontificial

§

§

The CONCLUSION.

[2]

Title page

§

〈 in non-Latin alphabet 〉 OR The IMAGE of the BEAST. Shewing by a Paralell Scheme what a Conformiſt the Church of Rome is to the Pagan, and what a Nonconformiſt to the Chriſtian Church, in it's Rites Services and Ceremonies.

[3]

Title page

A NARRATIVE OF THE SUFFERINGS OF THOMAS DELAƲNE, &c.

§

ERRATA.

In the NARRATIVE.

§

§

[Page]

[Page]

A PLEA FOR THE Non-Conformiſts, GIVING The true State of the Diſſenters Caſe. And how far the Conformiſts Separation from the Church of Rome, for their Popiſh Superſtitions and Traditions introduced into the Service of God, juſtifies the Non-Conformiſts Separation from them for the ſame.

In a Letter to Dr. Benjamin Calamy, upon his Sermon, called, Scrupulous Conſcience, inviting hereto.

To which is added, A Parallel Scheme of the Pagan Papal and Chriſtian Rites and Ceremonies. With a Narrative of the Sufferings underwent for Writing, Printing and Publiſher hereof.

By Thomas De Laune

Could we prevail with the People diligently to examine the Merits of the Cauſe [and equally to hear both Parties upon the different determination of the Guides on both ſides] our Church would every day gain more ground amongſt all wiſe men;

Dr. Calamy's Scrup. Conſc. page 24, 25.

Nihil Sine, Nihil Contra, Nihil Praeter, Nihil Ultra divinam Scripturam a [...]mittendum eſſe;

Pet. Mart. on 2 Sam 6, p 212.

Prov. 31. 8, 9.

Open thy Mouth, plead the Cauſe of the Poor, and ſuch as are [...] for Deſtruction.

Rom. 2. 1.

Wherein thou judgeſt another, thou condemneſt thy [...] thou that judgeſt, [...] the ſame things.

Eſay 8. 20.

To the Law and to the Teſtimony

Mark 7. [...]3.

making the Word of God of none Effect through your Tradition.

Mit. 19. 8.

From the beginning it was not ſo.

1 King. 18. 21.

How long halt we between two Opinions? If the Lord be God, follow him, but if Baal, follow him.

London, Printed for the Author, 1684.

A Royal Witneſs to the Diſſenters Cauſe.
Being ſome Gleanings of ſome of thoſe Weighty and worthy Sayings of the late King, in his Conference with the Popiſh Marqueſs of Worceſter, 1646. in Ragland Caſtle, out of Certamen Religioſum.

[Page]

1ſt. In behalf of the Scripture, which the Papiſts ſlight for their Tradition.

2dly. Againſt their Primitive Antiquity, which they adore and fetch their vain Worſhip from.

1ſt. FOr the Scripture, he ſaith, p. 11 [...]. That the Scripture is the Rule by which all Differences may be compoſed; it is the Light wherein we muſt walk, the Foo [...] of our Souls, an Antidote that expelleth any Infection, the only Sword that kills the Enemy, the only Plaiſter that can cure our Wounds, the only Documents to attain Eternal Life. And p. 116. That the Evidences which are in Scripture cannot be manifeſted but out of the ſame Scripture, and quotes for the ſame, Ironaeas lib. 3. 12.

2dly. Againſt their Antiquities, p. 111. Our Saviour Chriſt ſaith, We muſt not ſo much hearken to what has been ſaid by them of old time, Mat. 5. 38, 39. as to that which he ſhall tell you. Where Auditis dictum eſſe Antiquitatis is expelled, and Ego dico vobis is come in its place. And ſpeaking of that King of Phrigia, that was about to be baptized, ask't the Biſhop What was become of all his Anceſtors? He told him they were gone to He [...]l, flang away, and ſaid, Thither then will I go unto them; ſaith, No leſs wiſe are they who had rather err with their Fathers and Councils, than recti [...]ie their Underſtandings by the Word of God, and ſquare their Faith according to its Rules.

And ſpeaking of the Fathers, ſaith, p. 114. I diſcover no Fathers Nakedneſs, but deplore their Infirmities, that we ſhould not truſt in Arms of Fleſh. Tertullian ſaith he was a Montaniſt, Cyprian, a Rebaptiſt or Anabaptiſt; Origins an Antropomo [...]p [...]iſt, Jerom, a Monogoniſt, Nazianzen, an Angaliſt, Euſebius, an Arrian: St. Auſtin had writ ſo many Errors, that he writ a Book of Retractations, that they have often contradicted one another, and ſometimes themſelves.

That it was no ſtrange thing to ſee Error triumph in Antiquity, and flouriſh their Enſigns of Univerſality, Succeſſion, &c. in the face of Truth; and nothing ſo familiar of old as to beſmear the face of Truth with ſpots of Novelty; for this was Jeremiah's caſe, Jer. 44. 16▪ 17. &c.

If you vaunt never ſo much of your Roman Catholick-Church, we can tell you, out of St. John▪ That ſhe is become the Synagogue of Satan; neither is it impoſſible but the Houſe of Prayers may be made a Den of Thieves. You call us Hereticks; we anſwer you with St. Paul, Acts 2 [...]. 14. In the way you call Hereſie, worſhip we the God of our Fathers, believing all things which are written in the Law and the Prophets.

And the better to teſtifie his Piety and Compaſſion to peaceable Diſſenters, (having himſelf found the Inconveniency of the contrary) ſpeaks to his Son, our preſent King, in his [...], p. 217. thus, viz.

My counſel and charge to you is, That you beware of exaſperating any Factions by the Croſneſs and Aſperity of ſome mens Paſſions▪ Humours or private Opinions [...]mployed by you, grounded only upon Differences in leſſer matters, which are but the Skirts and Suburbs of Religion, wherein a Charitable Co [...]nivance and Chriſtian Toleration often diſſipates their ſtrength, when rougher Oppoſition fortiſies.

And p. 164. That his Prerogative is beſt ſhewed and exerciſe in remitting, rather than exacting the Rigour of the Law, there being nothing worſe tha [...] legal Tyran [...]y.

The CONTENTS

[Page]

Of the principal things contain'd in this Letter to Doctor Calamy (bringing forth the Merits of the Cauſe, as the Dr. deſires) under the Conformiſts Objections and Non-Conformiſts Anſwers are as followeth, viz.

1. Obj. THe firſt Objection the Conformiſts make againſt the Non-Conformiſts, is, That they have no ground conſcientiouſly to ſcruple at the Rites and Ceremonies of their Church, becauſe they are none of them forbidden in the Scripture; upon which ſingle Point (they ſay) ſtands the whole of the Controverſie, pag. 3, 4.

Anſw. To which the Non-Conformiſts return to them the ſame Anſ [...]er they themſelves give the Papiſts, to the ſame Objection againſt them, viz. That what is not contained in our only RULE OF FAITH, THE BIBLE, is to be rejected, p. 6, 7, 8.

2. Obj. That the Non-Conformiſts have no reaſon to ſ [...]ruple, much leſs to ſeparate from their Church for ſuch ſmall indifferent things, as the Rites and Ceremonies in the Liturgy, which they affirm to be ſo, p. 9, 10.

Anſw. To which they ſay, That the Rites and Ceremonies in Gods Worſhip are not ſmall indifferent things, either in Gods account, p. 13, 14. nor in their own account, as their Principles from their own Pens evidence, and their Practices declare, viz. by their impoſing them as abſolutely neceſſary, upon the Penalty of Life, Liberty and Eſtate, yea, Soul alſo, though themſelves do grant, that the enjoyning ind [...]fferent or unneceſſary things as Neceſſary, is an adding to Gods Word, Will Worſhip and vain Worſhip, p. 11, 12, 13.

3. Obj. That they have no cauſe to ſeparate upon the account of Rites and Ceremonies, as tho' they were Popiſh Novel [...]ies, becauſe they are all of them founded in Primitive Antiquity, before Popery was known in the World; both which they poſſitively Affirm, p. 14, 15.

Anſw. To which they Reply, 1ſt. That Primitive Antiquity without Scripture Authority, ought to be no Rule, by their own grant, p. 16. 2dly. That in that Antiquity is found many groſs Errors and Hereſies (many of which are enumerated) to which we ſhall be obliged, as well as to the other, if that be to be the Rule, p. 17. 3dly. As to matter of fact they ſay, Theſe Rites and Ceremonies in the [Page] Liturgy (ſo ſeverely impoſed upon Diſſenters) upon a due ſearch are not to be found in Primitive Antiquity, before Popery was known in the World, as they make good in 28 Particulars, viz. Kneeling at Altar, Surplice, Croſs in Baptiſm, Confirmation or Biſhoping, Baptizing Children for Regeneration, upon the deed done, Goſſips, Liturgies, Letanies, Reſponſes, Collects, Antiphones, Kyrieeleiſons, Pſalms and Leſſons, Epiſtles and Goſpels, Singing Service, Altars, Feſtivals, Reſtraining Marriage to fixed Canonical Times and Hours, Bowing at Altar, Eccleſiaſtical Order, Conſecration of Churches, Organs, Rogation-Week, Prieſts Garments, Wedneſday, Fryday and Saturday Faſts, Vigils, Apoſt. Creed, Athanaſius's Creed, from p. 18. to 29. 4thly. That they ſymbolize and are expreſly founded in Popery, which they make good from many particulars, by divers Arguments and Authorities, as well as by their own Grants and Acknowledgements, from p. 29, to 64. viz. 1ſt. From the Former Inſtances, being the Ordination of Popes and their Councils, p. 30. 2dly. By Confeſſion of Parties, p. 31, 32. 3dly. By comparing their Divine [or Maſs] Service and ours together, 1ſt. As to the Times when [...] be performed, p. 33, 34. 2dly. In the divine Service it ſelf, p. 35. 3dly. In their Rites and Ceremonies, Places of Worſhip, Prieſthood: 4thly. Ordination of Prieſts, p. 36, 37. 5thly. Impoſing and perſecuting Diſſenters, contrary to their own grants, from p. 46, to 52. Confirm'd by Hiſtory, and ſealed to by the Witneſs of our old Non-Conformiſts, from p. 53, to 64.

4, 5. Obj. The two laſt Objections charges the Diſſenters from the Religion eſtabliſhed by Law, to be guilty of Diſobedience to lawful Authority, Sedition, Faction, Tumult, Riot, Plotting, &c.

To both which they modeſtly defend and juſtifie themſelves, from p. 65, to the end. The Concluſion ſums up the matter, and improves it. The Author many times perſonates the Diſſenters for the Se [...]ſe ſake, wherein you muſt bear with him.

You have then the Scheme of the Pagan, Papal and Chriſtian Rites and Ceremonies. And laſtly, the Narrative of the Suferings undergone for Printing and Publiſhing hereof.

A PLEA FOR THE Nonconformiſts, &c.

[Page]

SIR;

IN your Diſcourſe about a ſcrupulous Conſcience, preach'd firſt at Alderman-Bury, then at Bow-Church, about five or ſix Moneths ſince, and ſince by you printed, you are pleaſed not only to put forth your Endeavours by ſeveral Arguments, to gain and reduce the Diſſenters to the Communion of the Church of England; but (the better to ſhew your moderation and tenderneſs, as one that would not force and compel, but convince and ſatisfie a ſcrupulous Conſcience) do alſo offer to them ſeveral Chriſtian Rules and Directions to effect the ſame; amongſt which are theſe that follow, viz.

‘Page 24, 25. When any private Chriſtian is troubled and perplexed with fears, and ſcruples, that concern his Duty or the Worſhip of God, he ought in the firſt place to have Recourſe to the publick Guides and Miniſters of Religion, who are appointed by God, and are beſt fitted to direct and conduct him; I ſay, to come to them, not only to diſpute and argue [Page] with them, and partly to oppoſe them, but with all Modeſty to propound their Doubts, meekly to hearken and receive Inſtruction, humbly begging of God to open their Underſtanding, that they may ſee and imbrace the Truth, taking great care that no evil Affection, love of a Party or carnal Intereſt, influence or byaſs their Judgment.’

‘We do not by this deſire men to pin their Faith upon the Prieſts ſleeve, or to put out their own Eyes, that they might be better guided and managed by them, but only diligently to attend to their Reaſons and Arguments, and give ſome due Regard and Deference to their Authority; for it may not be ſo abſurd, as may by ſome be imagined, for the common People to take upon Truſt from their lawful Teachers, what they are not competent Judges of themſelves. But the difficulty here is, How ſhall a private Chriſtian govern himſelf, when the very Guides and Miniſters of Religion determine differently concerning theſe Matters in queſtion amongſt us, ſome warranting and allowing them, others as much diſapproving them? By what Rule ſhall he chuſe his Guide?’ [To which you Reply.]

‘As for thoſe who ſcruple at Conformity, and are tolerably able to judge for themſelves, let not ſuch rely barely upon the Authority either of one or the other; all we deſire of them is, that they would equally hear both ſides, that they would think the Miniſters of the Church of England have ſome Senſe and Conſcience too, as well as other men, and are able to ſay ſomewhat for what they do themſelves, or require of others, and laying aſide all Prejudices, Favour to, or Admiration of Mens Perſons, they would weigh and conſider the Arguments that may be propounded to them, being Diffident of their own Apprehenſions, and Indifferent to either part of the Queſtion, that they would think it no ſhame to change their Mind, when they ſee good Reaſon for it.’

‘Could we thus prevail with the People diligently to examine the Merits of the Cauſe, our Church would every day gain more Ground amongſt all Wiſe Men; for we care not how much Knowledge and Underſtanding our People have, ſo they be but humble and modeſt with it; nor do we deſire men to become our Proſelites any further than we give them good Scripture and Reaſon for it.’

[Page] Upon reading whereof (being ſent me by a Friend) I did betake my ſelf to a ſerious Search, and impartial Conſideration of the Controverſies, and the Arguments tendred on both ſides, (many of the learned Guides, as you well obſerve, being of ſuch different Minds herein) and more particularly have I weighed thoſe Arguments mentioned by your ſelf in that Diſcourſe (in Conjunction with what the Reverend Dr. Stillingfleet, the Learned Dr. More, and others, have ſpoken to the ſame purpoſe); together with what is, or ſuppoſed may be ſaid in Anſwer thereto. And from this Chriſtian Encouragement and Invitation from your ſelf, have preſumed, though a Stranger to you, to preſent it to you, with a diſpoſition (as you adviſe) meekly to hearken to, and receive Inſtruction or Conviction from your ſelf, or any of the Learned, truſting that you ſhall find no evil Affection, love of a Party, or carnal Intereſt, ſhall influence or byaſs my Judgment, or that I ſhall think it any ſhame to change my Mind, when better Reaſon is offered for my Conviction.

Reſting confident in your Condor and Ingenuity, that what you have ſaid herein to draw forth the Scruples of any Diſſenter, is not to lay a Bait thereby to catch him in any Snare, or to take any legal Advantage upon him for his diſſatisfaction to the Religion by Law eſtabliſhed (which is hedged with ſo many legal Penalties;) But out of a Noble Chriſtian Principle, that you may have an Opportunity to diſcover, with how much meekneſs of Wiſdom and demonſtration of Truth you can treat, convince and ſatisfie a Gainſayer, having ſo generouſly declared, That you do not deſire men ſhould become your Proſelites, further than you give them good Reaſon and Scripture for it; Club-Law being none of the Arguments you treat a ſcrupulous or tender Conſcience with.

The 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, [Page] as 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.

[Page] ‘But 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 [Page] Churches, 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 [Page] Doctrine 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.viz. 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, [Page] (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.thou 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.

[Page] Objection. 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) [Page] I 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.)

[Page] For 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. Burges Dr. 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.

[Page] Prot. 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. teach 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.

[Page] All 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 Moneth, 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 [...] [Page] [...] [Page] [...] [Page] [...] [Page] [Page] the 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 [Page] of 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 [Page] for 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 [...] [...] 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, [Page] and 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. Chryſoſtom 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▪ Mr. 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 [...], 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?

[Page] But 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.

[Page] Kneeling 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.

[Page] It 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.

[Page] Baptizing 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. Hugo 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.’

[Page] Daille. 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 [Page] of 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, [Page] which 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 [...] 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▪ [Page] of 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, Antiphones He 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.

[Page] 17. 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 [Page] Synop. 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.

[Page] Pope 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.

[Page] What 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 [Page] THE 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.

[Page] 14 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 [Page] is 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, [Page] Working-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.

[Page]13. 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.?

[Page] 2dly, 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.

Thirdly, In Rites and Ceremonies.

Do they kneel at Confeſſion and Abſolution? So we.

3dly, In Rites and Ceremonies. Do they Repeat the Pater-noſter, kneeling, after the Prieſt? So we.

Do they ſtand at Gloria Patri? So we.

Do they ſtand up and repeat the Apoſtl's Creed? So we.

Do they repeat after the Miniſter the Kiryeelyſon, Chriſteelyſon, kneeling? So we.

Do they upon the reading or ſinging Quicunque vult, or Athanaſius Creed, ſtand? So we.

Do they upon ſaying or ſinging Letanies, make Reſponſes by the People? So we.

Do they kneel at the Altar when they partake of the Euchariſt, or Lords Supper? So we.

Do they upon the Reherſal of the Ten Commandments kneel, asking mercy and grace after every Command? So we.

[Page] Do the Prieſt and People read the Pſalms alternately, verſe by verſe? So we.

Do they ſit at reading the Leſſons? So we.

Do they uncover themſelves in the Churches? So we.

Do they ſing their Anthems, and Canticles, and Pſalms, and Prayers with Muſick, Vocal and Inſtrumental, as Organs, Flutes, Viols, &c. So we in our Cathedrals.

Do they bow to the Eaſt, and Name of Jeſus? So we. Of all which not one word in all the New-Teſtament.

4thly, As to the places of Worſhip. Fourthly, Is there not a ſymbolizing with Popery in the Places of Worſhip?

The Places of our Worſhip are either ſuch as were built and conſecrated by the Papiſts, which we took from them, retaining the Saints Names they were dedicated to, as St. Mary, St. Peter, St. Paul, All-Saints, or ſuch places as we have built by their Example, poſited Eaſt and Weſt. Conſecrated and dedicated to ſome Saint or Angel, and which we take to be more Holy than any other place, as they did, and give great Reverence by uncovering the Head, and bending the Knee, and upon entrance into it, bowing to the Eaſt and Altar placed therein. And keep the annual Feaſt of Dedication, Wake or Paganalia, as the Papiſts and the Heathen before them did. Of all which, not one word in all the New Teſtament.

5thly, In the Prieſthood. Fifthly, Do we not alſo ſymbolize with them in the Prieſthood, who are principally to miniſter in thoſe places of Worſhip?

1. Orders. Have they ſuperior Prieſts, viz. Biſhops and Arch-Biſhops, in the room of the Heathen-Flamins and Arch-Flamins for Sacerdotal Service in Provinces and Dioceſſes? So have we.

2. Diſtinctions. Have they Inferior Prieſts, diſtinguiſht by Dignities, Names and Services, as Deans, Chapters, Prebends, Arch-Deacons, to miniſter in Cathedrals; and Parſons, Vicars and Curates to officiate in Pariſhes? So we.

3. Habits. Have they proper diſtinguiſhing Habits for their Clergy, and particular Veſtments for their holy Miniſtrations, as Albs, Surplices, Chaſubles, Amicts, Gowns, Copes, Maniples, Zones, &c.? So we.

Of all which, not one word in all the New-Teſtament.

That we do Symbolize with them in the Ordination of the Prieſthood, take a brief Parallel of the Pontificials, viz. the Romiſh and the Engliſh.

[Page]

Romiſh Pontificial.

1. Note: 4. Ordination.Tempora Ordinationum ſunt, &c. The times of Ordination are the Sabbaths, in omnibus quatuor temporibus, Rom. Pontif. de Ordinibus conferendis.

2. Ordinationes ſacrorum Ordinum, the Ordination of holy Orders ſhall be in the times appointed, and in the Cathedral Church, with the Canons of the ſaid Church being preſent thereat, ſhall be publickly celebrated in the time of Divine Service, Ibid.

3. They are taken to the Order of Preſbyters who have continued in the Office of a Deacon [...]t leaſt a whole year, except for the profit and neceſſity of the Church it ſhall otherwiſe ſeem good unto the Biſhop, Ibid.

4. Epiſcopus autem Sacerdotibus. But the Biſhop, Prieſts being adjoyn'd to him, and other prudent men, skilful in the divine, Law, and exercis'd in Eccleſiaſtical Functions; ſhall diligently examine the Perſon's Age—of him that is to be ordained.

5. Nullus dd Ordinem—None ſhall be admitted to the Order of a Deacon before he be 23 years old, nor to the Order of Presbytery before the 25th year of his Age.

6. Archia-Diaconis offerens—The Arch-Deacon preſenting thoſe who are to be promoted to the Order of Deacons, (each of them being decently habited) unto the Biſhop, ſitting in his Seat before the Altar, ſaith, Reverend Father—

7. The Biſhop ſhall ask, Do you know them to be worthy? The Arch-Deacon ſhall anſwer, As much as humane Frailty ſuffers me to know, I know and teſ [...]ifie that they are worthy.

8. The Biſhop ſhall ſpeak to the Clergy and People, If any one hath ought againſt theſe Perſons, let him come forth, and with Confidence ſpeak for God and before God.

9. Laſtly, the Biſhop takes and delivers to them all the Book of the Goſpel, ſaying, Receive the power of reading the Goſpel in the Church of God.

10. The Biſhop ſhall ſay, the Miniſters and Chaplains anſwering, Lord have mercy upon us; O God, the Father of Heaven, have mercy upon us; O God, the Son, Redeemer of the World, have mercy upon us; that it may pleaſe thee to bleſs, ſanctifie and conſecrate theſe Elect. R. We beſeech thee to hear us, good Lord.

11. They ſing one and the ſame Hymn, only the one is in Latine, the other in Engliſh

Veni Creator Spiritus,

Mentes tuarum viſita, &c.

12. The Biſhop ſhall lay his hands upon the head of each of them, kneeling upon their knees before him, ſaying to every one, Receive the Holy Ghoſt, whoſe ſins thou doſt forgive, they are forgiven; and whoſe ſins thou doſt retain, they are retained.

13. The Peace of God be always with you, the Bleſſing of God Almighty, the Father, Son and holy Ghoſt deſcend upon you.

Engliſh Pontificial

1. WE daclare, That no Deacons or Miniſters be Ordained, but only upon the Sundays immediately following Jejuna quatuor temporum, commonly call'd, Ember-weeks, Co [...]ſti [...]. & Can. Eccl. Can. 31.

2. And this be done in the Cathedral or Pariſh-Church; where the Biſhop reſideth, and in the time of divine Service, in the preſence not only of the Arch-Deacon, but of the Dean. Ibid.

3. And here it muſt be declared unto the Deacon, that he muſt continue in that Office the ſpace of a whole year, except for reaſonable cauſes it ſhall otherwiſe ſeem good unto the Biſhop. The Book of Ordering Prieſts and Deacons.

4. The Biſhop, before he admit any Perſon to holy Orders, ſhall diligently examine him in the preſence of thoſe Miniſters that ſhall aſſiſt him at the Impoſition of hands, Can▪ 35.

5. None ſhall be admitted a Deacon, except he be 23 years of Age, and every man which is admitted a Prieſt ſhall be full 24 years old: The Preface to the manner and form of making Prieſts and Deacons.

6. The Arch-Deacon or his Deputy ſhall preſent unto the Biſhop (ſitting in his Chair, near to the holy Table) ſuch as deſire to be ordained Deacons (each of them being decently habited) ſaying theſe words, Reverend Father—

7. The Biſhop ſhall ſay—Take heed that the Perſons whom you preſent unto us be apt and meet for their Learning—The Arch-Deacon ſhall anſwer, I have enquired of them, and alſo examin'd them, and think them ſo to be.

8. Then the Biſhop ſhall ſay to the People—Brethren, if there be any of you who knoweth any Impediment or notable Crime in any of theſe Perſons, let him come forth in the Name of God, and ſhew what it is.

9. Then the Biſhop ſhall deliver to every one of them the New-Teſtament ſaying, Take thee Authority to read the Goſpel in the Church of God.

10. The Biſhop, with the Clergy and People, ſhall ſing or ſay the Letany; O God, the Father of Heaven have mercy on miſerable Sinners; O God the Son, Redeemer of the World, have mercy on us; that it may pleaſe thee to bleſs theſe thy Servants. Reſpon. We beſeech thee to hear us good Lord.

11. They ſing one and the ſame Hymn, only the one is in Latine, the other in Engliſh

Come Holy Ghoſt, our Souls inſpire,

And enlighten with Celeſtial fire.

12. The Biſhop ſhall lay his hands ſeverally upon the heads of every one that receive the Order of Prieſthood, the Receivers humbly kneeling upon their Knees, and the Biſhop ſaying, Receive the Holy Choſt, whoſe ſins thou doſt forgive, they are forgiven; and whoſe ſins thou doſt Retain, they are retained.

13. The Peace of God—And the bleſſing of God Almighty, the Father, Son and Holy Ghoſt, be amongſt you, and remain with you always.

§

[Page] Of all which Progreſs, not one word in all the New-Teſtament.

§

[Page]

AND 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, [Page] to be ſaid or ſung, though ſuch things Pope Gregory found in the Ritual of Numa Pompilius, which were ſaid or ſung in their Proceſſions to their Gods. The Al [...]aron, 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.

[Page] Secondly, 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, [...]) 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, [...], 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.

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

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

And though we find neither Chriſt nor his Apoſtles 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.

[Page] Objection▪ 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.

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

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

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

Ninthly, becauſe of the diſorderly chopping & 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.

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

Therefore, fifthly, It doth neceſſarily reſpect another thing, than Reverencing the ſyllables of a Name, viz. that Power, Authority and Soveraignity which the Father gave him in Glory, as a Reward of his Suffering, which he 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 [...], 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 [Page] the very ſame, and whereof not one word of warrant in all the New Teſtament? And how agreeable ſuch a practice is to the Lamb-like Nature of Chriſts, and his Diſciples and 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.

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

The Grand Commiſſion the Apoſtles were ſent out wit, hwas only to teach what Chriſt had commanded them, not the leaſt 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 [Page] the Goſpel intollerable, for that deſigns univerſal love and peace and good will, and now no difference of Religion, no pretence of zeal for God and Chriſt, can warrant and juſtify thy paſionate and ſierce thy vindicative and Exterminating Spirit.

To theſe we might add the Worthy Sayings of Biſhop Ʋſher, Davenant, Hall, which the Late Worthy Author of the Proteſtant Reconciler, hath furniſhed us with and many more but let theſe Suffice only for a Concluſion: Take a paſſage 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.

[Page] Bede L. 1. ch. 26. tells us, That King Ethelbert Declared after he Profeſſed the Chriſtian Religion, that he would compel none; Having been inſtructed that it was contrary to the 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 [Page] Memory, ſo are we ſtill firme in the Reſolution of performing them to the full. And we do conceive our ſelves ſo far ingaged in 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 [Page] and Ʋniting the Proteſtants: A Bill having paſſed both Houſes for Repealing the 35th of Elizabeth.

Thus you ſee that Impoſition and Perſecution for Conſcience, doth not only Symbolize with Antichriſt, but is in the higheſt 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 [Page] was 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 [Page] the Congregation in Gods Publick Worſhip. In the Letany firſt made and publiſhed by K. Henry the Eighth, and afterwards continued in the two Liturgies of K. Edward, the ſixth; There was a Prayer to be delivered from the Tyranny and all the 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 [Page] paſſable 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 [Page] in the Chappel with Organs, and other Muſical Inſtruments, and the moſt Excellent Voices of Men and Children, that could be got in all the Kingdom, the Gentlemen and Children in their Surplices, and the Prieſts in Copes as oft as they Attended the Divine Service at the Holy Altar, The Altar furniſhed with Rich Plate, Two fair Guilt Candleſticks, with Tapers in them, and a Maſſy Crucifix of Silver in the midſt thereof, which laſt remained there for ſome years, till it was Broke in pieces by Pa [...]h the Fool (no wiſor man daring to undertake ſuch a Deſperate Service) at the Sollictation of Sir Frances Knoles, the Queens near Kinſman, by the Caries, and one who openly appeared in 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 [Page] and 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, [Page] With theſe kind of Arguments I am dayly Aſſaulted, and now my Lord, I am come to the ſight of an Inſtrument of 24 Articles of great length and Curioſity, formed in a Romiſh Stile; to Examine all manner of Miniſters in this time 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.

[Page] In the next place I ſhall give you ſome Confirmation of the Truth of the prevalency of Popery under a Proteſtant Mask, in the Rites and Ceremonies impoſed in theſe and 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 [Page] the Spirit of God to ſpeak in vain, 1 Tim. 3. 12. which Requires the Miniſters of the Goſpel to be apt to Teach and to exhort and Reprove, Tit. 1. 9. This is an other Cauſe why I cannot 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 [Page] they Repoſe the greateſt part of their Religion, will be a ſpecial means to harden them in Superſtition. Fifthly, That ſeeing the Pope is revealed to be that Great Antichriſt, and his Idolatry troubleth the Church at this day more than any other, and our 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 [Page] Preachers 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 [Page] Chriſt; 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 [Page] and Foreheads, by our Croſſing our Children in Baptiſm: So far the Abridgment. And to which we may add this further Teſtimony, following, viz.

Altas Damaſ. p. 612, 613. tells us, That from three Romiſh Channels was the Engliſh Service raked together, namely, 1ſt. The Breviary, out of which the Common-Prayers are taken; 2dly, The R [...]tual, or Book of Rites, out of which the Adminiſtration of 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 [Page] Croſs, 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.

[Page] To which we ſay, That it is moſt certain that Obedience is due from Inferiors to Superiors, for Conſcience ſake, and for the Lord's ſake. But then that is limited to be only in the Lord; for if they who are his Miniſters, command any thing not agreeable to his Word, and plainly Sinful, though they may call them Indifferent things, State Policy, Order and Decency, we are juſtifi'd with the Midwives, in 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 [Page] what is Unlawful, and plainly Sinful, the Controverſie is at an end. If they command lawful things, they command no other than God has commanded, which makes it lawful, then Obedience (as due) is given to God. If they 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.

[Page] And again, They that hate me without a cauſe, are more than the Nairs of my Head; they that would deſtroy me, being my Enemies wronfully, are mighty▪ for lo, they lie in wait for my Soul; the mighty are gathered againſt me, not for my 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. Neither did our Saviour himſelf, who was ſo meek, gentle and innocent, ſo harmleſs and inoffenſive, meet with other meaſure, being directly ſo dealt with.

Did not the Treppanners aſſault him? For is it not ſaid, [Page] They 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 [Page] thoſe 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 [Page] executed, who have been reputed Non-Conformiſts, is very true; and ſo have many more of the Conformiſts, I preſume, four for one of the other: Will it therefore be a fair way of Arguing, Becauſe ſo many of the Conformiſts are ſaid to be in the Plot, therefore all the Conformiſts of the Nation are guilty, and ought to be ſeverely handled. I remember it was thought a very unfair way of proceeding of old, becauſe Coll. Wagſtaff tranſgreſſed in the Weſt, that therefore my Lord of Kingſtone muſt be puniſhed in the North; nay, the whole party decimated for the ſame.

If ſome of the Non-Conformiſts are found Tardy upon good Proof, let them ſuffer the Penalty of the Law; but let not the Innocent be judged and puniſhed with the Guilty, 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 [Page] the 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.

The CONCLUSION.

[Page]

THus, Sir, you have at your Friendly Call and Invitation, a fair and impartial Examination of the Merits of the Cauſe, giving you the different Sentiments of the Guides on both ſides, in the moſt material Objections made by the one, and the candid Anſwers of the other, and how far your own Principles and Practice in ſeparating from Superſtitious, Idolatrous and Perſecuting Bloody Rome, juſtifies in many things, their Principles, as well as Practice, in ſeparation from you walking in their ſteps. The ſubſtance whereof, for a concluſion I ſhall briefly ſum up, with ſome Reflections thereon in the following Queries, (viz.)

1. Quaery If your Anſwer to the Papiſts Coſterus Inſt. Chriſt. l. 2o. c. 1o. Haec Sacris Literis non prohiberi at (que) [...]ine peccato fieri poſſit, quia ubi non eſt Lex ibi nec prevaricatio.calling for your Negative Proof from the Scriptures, againſt their Molatrous Foppiſh and unwritten Traditions be good againſt them, viz. That there needs no Negative Proof to diſprove them, becauſe they are not contain'd in OƲR ONLY RƲLE OF FAITH, THE BIBLE, as pag. 5. Then whether the ſame Anſwer is not good from the Diſſenters, when you ask them the very ſame Queſtion (which carries it in the whole of the Controverſie, [...]s Dr. Stillingfleet obſerves, p. 4) viz. That there needs no Negative Proofs to diſprove all the Rites, Services and Ceremonies inqueſtion, becauſe none of them are contained in our ONLY RULE OF FAITH, where they ſay, They no more [...]nd National Provincial Dioc [...]ſan Churches (your Government by) Lord Arch-Biſhops and Biſhops, Deans, Arch-Deacons, Parſons, Vicars, Curats, Chancellors, Officials, your Conſecration of Churches and Prieſts, your Prieſts Garments, Altars, Liturgies, Singing-Service, Letanies, Bowing, Croſſing, Kneeling at Sacrament, Holy-dayes, Faſts, Feaſts, Vigils; Then, the Popiſh Holy Water, Salt, Oyl, Spittle, Baptizing of Bells, Exorciſms, Conjurations, Bowing to Images and Altars, and other ſuch li [...]e Fopperies▪ pag. 6, 7, 8.

[Page] 2. Query. If your own Pens do declare, that to enjoyn unneceſſary or indifferent things, viz. things not contained in the Scripture, in Gods Worſhip and Service, as neceſſary, ought to be reputed an adding to Gods Word, a teaching for Doctrine the Commands of men, Superſtition, Will-Worſhip, or worſhipping God in vein, as pag. 12. then how can you avoid the ſame charge brought againſt you by the Diſſenters, when you, (as ſel [...]-judged and condemned) do the ſame things? For are not your Rites and Ceremonies confeſſed by you to be Indifferent things, as pag. 9, 10. impoſed upon Diſſenters, as abſolutely neceſſary to the Excommunicating, or as much as lies in you, daming their Souls, ruining their Bodies and Eſtates, who conſcientiouſly ſcruple and refuſe them, as page [...]1, 12, 13.

3. Quaery. If you do declare the Rites, Services, and Ceremonies in the Liturgy are of Primitive Antiquity, and not of Popiſh Novelty, as pag. 14, 15. and that you have left (or ſeparated from) the Church of Rome, becauſe they have left Primitive Antiquity, and therefore the Diſſenters have no cauſe to boggle at, or ſcruple them as Popiſh. But if it appear to be quite otherwiſe, as▪ the Examination of each particular ſeems to demonſtrate, as p. 16, 17, 18, 19, 20, &c. viz That they are not of Primitive Antiquity, but of Popiſh Novelty, and all of them fe [...]ch't from the Inſtitution of Popes and Popiſh Councils, and Canons, and not from Jeſus Chriſt and his New-Teſtament Canons: If ſo, then firſt, Whether you do not betray much Raſhneſs and Weakneſs, (not to ſay with the Proteſtant Reconciler, one of your own) Falſhood and Hypocriſie? And, Secondly, Whether you do not thereby juſtifie the Diſſenters Separation from you, as warrantable, becauſe they ſeparate from you for being in the practice of Popiſh Superſtition and unwritten Tradition, becauſe they are expreſly commanded by Chriſt, To ſeparate and come out from ſuch unwarrantable Practices, 2 Cor. 6. 14, 15, 16, 17, 18. Rev. 18. 4. Leſt partaking of ſuch Sins, they ſhare of the threatned Judgments? It being very diſhonourable as well as dangerous to halt betwixt two. If God be God, he (but if Baal, he) is to be ſerved and followed.

[Page] To which purpoſe we find in that moſt remarkable Letter of Biſhop Hall to Dr. Laud, afterward Arch-Biſhop of Canterbury, that which is very inſtructive upon this account, whereof therefore, I ſhall preſume to give you this following part of it, viz. ‘Reſolve (ſaith he) one way, and know at laſt what you do hold, and what you ſhould caſt off, either your Wings or your Teeth; and lo [...]thing this Bate, like Nature, be either [...] Bird or a Beaſt: If you muſt begin, why not now? it is dangerous deferring that whoſe Want is deadly, and whoſe Opportunity is doubtful. God cryeth out with [...]eh [...], Who is on my ſide? Who? Look at leaſt out of your Window to him, and in a reſolute Courage caſt down this Jezebel,’ &c. Thus far the good Biſhop; which is a good caution againſt Indifferency and Luke warmneſs in the ſervice of Chriſt, agreeable to our Saviour, Rev. 3. to Laodicea, I would thou wert either cold or hot, &c.

4. Quaery. If your ſelves have judged Popiſh Impoſition and Perſecution for Conſcience, to be Antichriſtian, Wolfiſh and Beaſtly, wholly contrary to Chriſtianity, and the Lamb like Nature of Chriſt; and that it is Injuſtice and barbarous Cruelty to afflict men for what they cannot help, and a plain Rebellion againſt God, by wreſting his Scepter and uſurping his Empire over Conſcience, out of his hand, the Principle it ſelf being ſo much decryed by ſo many of your great men, as well King's as Parliaments, as page 51, 52.

Then whether you doing the ſame thing, viz. Impoſing upon the Conſciences of your Brethren, and perſecuting them with ſo much Cruelty, to the ruining, as much as lies in you, both their Souls, Bodies, Liberties and Eſtates, be not to be Self-judged with a Witneſs? 2dly, Doth it not greatly juſtifie the former Popiſh Cruelties (and make way for new ones) over Proteſtants, as well as contract their Guilt, appearing thus in their Spirit and Practice, as Chriſt told the perſecuting Jews in that day, that they thereby filled up the meaſure of their Fathers, &c. and brought the guilt of the former Blood upon themſelves, even from the Blood of Righteous Abel, &c.?

Thirdly, Is it not wonderful Contradiction to abet, ſuccour and relieve the French Preſ [...]yterian Diſſenters, under [Page] their cruel Perſecutions for their Nonconformity, and yet at the ſame time to exerciſe all that Cruelty, Ruin and Deſtruction to the Engliſh Presbyterian Nonconformiſts, like the Scribes and Phariſees, who built the Tombs of the Prophets, and at the ſame time killed the Prophets.

And, Fourthly, Whether you do not hereby raiſe a mighty cry of Chriſt's poor Lambs (appointed by you to the Slaughter) againſt you to their Lord and Maſter, and who may thereupon ſay to you, as to perſecuting Saul of Old, Why do you Perſecute me, it is hard for you to kick againſt the Pricks?

But 'tis poſſible you may ſay, That the Perſecution is not from you, but barely the proſecution of the Laws we tranſgreſs, which if we break we muſt thank our ſelves, and not complain of you.

So ſaid Bonner of old to the Martyrs in Queen Mary's days, and ſo ſaid the Scribes and Phariſees of Chriſt, They had a Law, and by their Law he ought to dye. But you know it is a Maxim in the Engliſh Law, 28 H. 8. That if any Law, Ʋſuage or Cuſtom be contrary to God's Law, they are null and void in themſelves. And how much ſuch Laws ſo rigorouſly put in force againſt the Diſſenters, are againſt both the Law of God and Nature, you have by your own Pens decided, and do alſo know what the proper Interpreters of the Law have ſaid of them, viz. that Proteſtant Diſſenters are not intended by them, but the Popiſh only, as pag. 47, 48, 49, 50.

And as for the ſevere Penalties inflicted upon Diſſenters as Seditious and Riotous for their Aſſembling together to worſhip God, as though they thereby infringed the Law, and violated the publick Peace; and for which they have in theſe three laſt Years ſuffered in their Eſtates and Trades, at leaſt two Millions (as ſuppoſed) contrary to the true Intent and Meaning of thoſe Statutes, if the Maxim of the Law be true, that the Intention makes the legal Treſpaſs, both as to TREASON, Fellony, Murder and Riot, Twenty Three Years Experience evidencing their quiet and peaceable Behaviour, and that they have been as far from Sedition and Riot (as the Law defines) as any in the Nation.

[Page] Lamb. [...]jrenarcha▪ p. 175. ch. 4. Lambard our great Engliſh Lawyer, defining a Riot, tells us, It is where three or more Perſons be diſorderly aſſembled in Armour, with an intent to commit with Force & Violence an unlawful act; and that great Numbers being aſſembled together make no Riot, till ſuch a Riotous Intent be known; quoting theſe following Statutes, ſo defining it, 13 H. 4. c. 7. 2 H. 5. c. 8. 4 H. 7. c. 13. 2 Ed. 3. c. 3. 2 R. 2. c. 6.

But have you diſowned and witneſſed againſt the Cruelties exerciſed? and done what you could to prevent them? or rather with Edom ſtood on the other ſide? Obed. v▪ 11. and help' [...] forward your Brethren's Affliction, and by your Preſſes, Pulpits and Addreſſes, and cruel Courts, furthered it all that lies in you.

5. Quaery. If you declare, that it is no ſinful ſeparation to ſeparate from thoſe who ſeparate from Truth and true Chruch, but a Duty to God and our ſelves, to free us from Sin and Suffering, as pag. 71. Then if you your ſelves have made a ſeparation from the Truth and true Church, you not only reproach your own Separation from Rome, but juſtifie your Brethrens from you, as warrantable by your own Principles; Who art thou that judgeſt another, and doſt the ſame things, &c.?

6. Quaery. If by your own, as well as Scripture Rules, it is no Sedition nor Contempt to Authority, not to obey the unlawful Commands of Magiſtrates in the things of God, as pag. 64, 65, 66. Then whether your diſſenting Brethren are not moſt injuriouſly dealt with by you, for that great Out-cry gone out againſt them from your Pulpits and Preſſes, for Sedition and Rebellion? when it is only in the matter of their God you have to accuſe them, and for their ſaying with the Apoſtles, It is better to obey God than Men, there being in truth no more Sedition nor Rebellion to be found either in their Principles or Practice, than your own.

7. Quaery. If all this be true, then whether it doth not very much explain that uſual ſaying, That Popery is rather to be choſen than Presbytery; and that it is better to be a Papiſt than a Presbyter?

[Page] Thus, Sir, you have ſomething which the Diſſenters have to ſay for themſelves, hoping i [...] ſhall not be [...]udge [...] either Unreaſonable or Unſeaſonable, to preſent to you this their juſt Defence, and give you thus the Merits of the Cauſe, not only from your Call ſo to do (and a Silence thereupon might either beſpeak conſenting Guilt, or prevent a ſatisfying Reply to our Conſcientious Scruples) but alſo the many ſevere Preſſures and Sufferings we [...]le under from you for our Nonconformity, which may plead ſome excuſe for this modeſt Plea; And Looſers being admitted the liberty of Speech, as Sick men to groan, and the Afflicted to cry; Therefore may we not hope for a fair Admiſſion of our Plaint for preſent, as better Uſage for the future, ſince we have not to do with ſavage Indians, not brutiſh Iriſh Maſſacring-Cut-Throats, worſe than Canibals (to whom all Reaſon, Right and Truth is unacceſſable) but with our own Country men, Neighbours, Fellow-Citizens, Acquaintance, Relations, Gentlemen, Scholars, with men profeſſing the ſame Proteſtant Religion with our ſelves, and with ſo many who have offered Reaſons and Arguments to us, and may therefore hope they will receive it from us (how elſe can they anſwer our Scruples) [...]nd not ſtop our Mouthes with Goals, Pillories and Halters (ſay what they pleaſe to render us and our Principles obnoxious, and refuſe and reject our juſt Defence, it being below common Ingennity to challenge an Adverſary to the Field, and when he appears, cauſe him to be diſarm'd, gagg'd and bound, and then manfully cudgel him, and boaſt of a Conqueſt, far be it from us ſo to think) and particularly ſince you your ſelves lie under the ſame Cenſure of Schiſm, Hereſie and Sedition from the Popiſh party, as we from you, and have given the ſame Arguments to juſtifie your Separation from them, as we from you, ſo that there wants nothing but Demonſtration, Candor and Charity to ſet all honeſt Proteſtants to rights.

But eſpecially living under a Prince, who hath expreſſed ſo much tender Regard, and ſo many Promiſes to tender Conſciences, who live peaceably, and who is of that Sagacity and Prudence to judge whether it will be more for his Intereſt and Profit to root up and deſtroy ſuch an innocent [Page] peaceable and profitable People, and ſuffer their ſubſtance to be taken from them (as ſome wicked Hamans may ſuggeſt and provoke) or with the Eaſtern Mo narchs (in like caſe) to let ſuch cruel Harpyes and bloody Incendiaries againſt the Innocent Nonconformiſts of the day, feel his juſt Rebukes, as Eſth. 7. 10. 8. 11, &c. Dan. 3. 29. 6. 24. And as to enrich the Treaſury, whether it is not like to be more effectual and more juſt, to do it with Popiſh Emoluments yet remaining in the Nation, and to take up where H. 8. left, and make thorow work of it?

Laſtly, To conclude; be pleaſed in your own words to be exhorted, That laying aſide all Prejudices, Favour to, or Admiration of Mens Perſons, evil Affection, love of a Party, or carnal Intereſt to byaſs your Judgment, you would impartially weigh and conſider the Arguments herein propoſed, being diffident of your own Apprehenſion, and indifferent to either part of the Queſtion; and think it no ſhame to change your mind when better Reaſon is offered you; for the diſſenters deſire none to be their Proſelites any further than they give Scripture and Reaſon for it; Reſting very confident that if they could prevail with People equally to hear both ſides, and diligently to examine to Merits of the Cauſe, their Churches would every day gain more ground amongſt all wiſe men; ſo ſaith alſo

Your Friend and Servant,
Thomas De Laune.

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§

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εἰκων το̂υ θερίου OR The IMAGE of the BEAST, Shewing, by a Paralell Scheme, what a CONFORMIST the Church of ROME is to the PAGAN, and what a NONCONFORMIST to the CHRISTIAN CHURCH, in i'ts Rites, Service and Ceremonys, the better to Exemplify the True and Falſe CHURCH.

By T. D.

Obed. 6.

How are the hidden things of Eſau ſought out?

Dan. 3. 17. 18.

Our God whome we Serve, is able to Deliver us, and he will Deliver us: But if not, be it known that we will not Serve your Gods, Nor Worſhip the Golden Image that ye have ſet up.

Rev. 14. 9.

And the Angel ſaid with a Loud Voyce, If any man worſhip the Beaſt and his Image, and Recive his mark in his Forehead, or in his Hand, the ſame ſhall Drink of the Wine of the wrath of God, which ſhall be poured out without Mixture, in the Cup of his Indignation.

Printed in the Year, 1684.

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READER.

YOu have here a briefe and I hope Satifactory account (from many Learned Authoritys) of the Riſe and Origanal of many of the Rites and Ceremonys now in Queſtion (which have and do occaſion ſo much trouble, and diſtreſs) the only right way to end diſputes, and which was the method Chriſt took with the Phariſes, Mat, 19. 8. And which Dr. Pierce ſo wiſely obſerves from him, in confuting the Papiſts. Whereby it is eaſely diſcerned what is from above and what from beneath, what from God, and what from Man. This proves their Riſe, and Birth, to be many hundred Yeares before Chriſt, therefore not from him for Chriſtian Service.

The learned Cauſabon in his Original of Idolatry (Writ in French and collected (as his Epiſt tells us) from Elaſopolitanes Commentaryes, Tranſlated by Mr. Darcy) Sayes P. 73.

That the maine and principal parts of the Maſs are digeſted and brought in by Numa Pompilius, [the 2 King of the Romans, a great Magician about 700 years before Chriſt, P. 37.] The farthar Additions were Invented, by other Roman Pontifs, and eſpecially by a Monk called Gregory, the 1ſt of that▪ Name, who attained the Papacy being Inſtructed in Pythagoricall Magick and Philoſephy, haveing alſo ſtudied the Laws of King Tullus Hoſtilius ſucceſſor to Numa, and to the end he might Perpetuate his Name, Inſtituted div ers additions to the Maſs, &c.

You have therefore (for your better Information) this paralell Scheme here preſented to you, of the Pagan and Papall, Rites and Ceremonys, where you find the great Harmony and agreement thatis between them theirin (The Child being not more like the Father, then Rome Papal is to Rome Pagan, in its Eccleſiaſtical Rites and Service) and therefore is it not ſignificantly by the Holy Goſt [...]liled the Image of the Beaſt? Rev. 13. 14, 15. &c. And did it not prove the healing the deadly wound giv [...] to the Dragonical Beaſt? verſe 4. And who you'l find not to be in greater Conformity to the Pagan, then in Nonconformity to the Chriſtan Church, of which you have a briefe Proſpect from the Scripture. The true Standard to try and judge all Images and Idols by.

But you'l ſay, why do you give the Heathen the Denomination of a Church, Is that proper? Yes why not? Do not you read of the Church of Evil-doers? Pſ. 26. And Synagogue of Satan? Rev. 2. And I know no reaſon why Rome Pagan the Mother, may not be ſo called as well as Rome Papal, the Daughter, who fetches ſo much of her Eccleſiaſticall Policie, Church Rites, Services, & Ceremonys, from her; But did not Pagan Rome kil Chriſt, and diſown Chriſtianity which Papal Rome did not? It is trve Rome Pagan, did Murther Chriſt in his perſon, and ſo doth Rome Papal in his members, which is kiling him a freſh, and tho in words they ſeem with Judas to ſay hail Mr. And kiſs him, with a Jeſu Jeſu, yet in works they deny, betray, [...]ell, and Crucify, him and by Blaſphemous Traditions, and Impious Superſtitions, make void his whole Law, uſurp his Throne and Authority, ſit in the Temple of God as God, changing times, Laws, Ordinances.

As to the Authoritys to juſtefy each Particular, which you might have expected under eachhead, I muſt referr you to a larger Piece, treating theirof, which loth it very diſtinctly, this being but in Epitome of it, though in the general you may underſtand the following Authors have been conſulted hereupon, viz. Plutarch in Numa, Tacitus, Titus Livius Decad, Pliny Alex ab, Alexander, Blund De Rom triumph, Durandus, Darcys tranſlation of Couſabon, Dr. Moors, Miſtry of Iniquity. And that late worthy and moſt Excelent piece called Pagana [...] &c.

Thine in the Service of Truth.
T. D.

[...] OR The IMAGE of the BEAST.
Shewing by a Paralell Scheme what a Conformiſt the Church of Rome is to the Pagan, and what a Nonconformiſt to the Chriſtian Church, in it's Rites Services and Ceremonies.

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The Dragonical or Pagan Church Conſiſteth in, viz.
The Beaſtly Papall Church is conformable to the Pagan in
The Chriſtian Church conſiſtoth in, viz.

1. It's Head.
1. It's Head.
1. It's Head.

The Emperor of Rome preſiding by the Policy of Hell, over all Eccleſiaſtical affaires as well as Civil, was called Pontifex Maximus or high Prieſt; to whom was given Divine Honour and proſtration at his Feet: And as head of the Church or high Prieſt had firſt Fruits. Annates Oblations, &c. payd him and alſo a Purpurate Synod or Princes in Purple to aſſiſt him.
The Pope of Rome preſiding by the Policie of Hell, over all Eccleſiaſtical affaires; clayming the Civil alſo is called Pontifex Maximus or high Prieſt; to whom Divine Honour is given and proſtration at his Feet: And as Head of the Church and High Prieſt hath firſt Fruits. Annates and Oblations, &c. payd him; And a Purpurate Synod, viz. Cardinals in Purple to aſſiſt him.
Neither Emperor, Pope no [...] King, but Chriſt himſelf to whom the Father has committed it, having purchaſed it alſo with his own blood, who as High Prieſt & King is the alone Author and Inſtitutor, of it's Order, Rule and Worſhip, with all things that belong thereto, and neceſſary to be Obſerved therein. To whom Divine Honour is duly payd: God bleſſed for ever the Government upon his Shoulders, without any Catholick Vicar to aſſiſt.

Secondly it's Members.
Secondly it's Members.
Secondly it's Members.

The Members and partes of the Church were the partes of the Empire, as divided into ten parts; Hornes or Kingdoms. And thoſe ten Kingdoms diſtributed into Nations, Provinces, Dioceſs and Cures, under reſpective Governors. Civil-Military, and Eccleſiaſtical.
The Members and parts of this Catholick Church, are the parts of the Empire, as divided into ten Hornes or ten Kingdoms. And thoſe ten Kingdoms diſtributed into Nations, Provinces, and Dioceſs, and Pariſhes, for the better Adminiſtration of Papal Juriſ diction.
The Members of the Chriſtian Church are not any Empire, Region, City Dioceſs, or Province, but only ſuch of the faithful, or believers in all parts of the World, who are called to viſible Saintſhip and orderly put together into diſtinct Congregations, as Chriſt has directed in the New Teſtament.

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3dly, The Gods they Worſhip.
3dly, The Gods they Worſhip.
3dly, in Worſhiping the true God, only and truly.

Beſides their Supreame God Jupiter, or Jove, whoſe name they derived from Jehovah; the Governour of Heaven and Earth, They had diverſe inferior Deities, Gods and Goddeſſes, whom they divinely worſhiped, viz. Diva Veſta, (Juno or Luna) the Queen of Heaven (and Mother of God) with Saturn, Mars, Venus, Mercury, Phaebus Beacchus, Vulcan, to whom they as their Numens Heroes or Interceſſors built Temples, erected Alatrs and Statues. Dedicated Feaſts, and called the days by their names; They had Doemons Ethereal, and Tutular Gods and Goddeſſes, to be applyed to, by ſeveral Vocations, Country's, Cities, Families, Orders, Sick Perſons; As Divus Neptunus for Mariners, Divus pan for Shepherds, Divus Pales for Huſbandmen, Diva Flora for the Curtiſan, Diva Diana for the Huntſmen, Divus Eſculapius for the Phyſitian, Divus Bacchus for the Good fellow, Divus Mercurius for Tradsmen; They had gods for every Family, Country City, Deceaſe, as Cant, ſicat, Era, &c. Beſides in the Pontifex Maximus, and Synod, was placed the right of Apotheoſis, or God making, viz. to create and Inrole ſome deceaſed, worthy in the number of the Gods to whom Temples, Altars, Orders, and Statues were appointed, and Feſtivals in their names celebrated.
Beſides the Supreame God Jehovah, the Governour of Heaven and Earth they pretend to Worſhip, they have diverſe inferior Deities, Gods and Goddeſſes whom they divinely Worſhip, viz. Diva or Sancta Maria the Queen of Heaven (and Mother of God) with Divus Petrus. St. Paul, St. John, St. Thomas, St. Stephen, St. Andrew, &c. To whom they as their Numens, or Interceſſors, build Temples, erect Altars, dedicate Feaſts, paying alſo ſo much reverance to the Pagan Gods, as to keep up their Names in the Day's of the Week, viz. Sunday, Munday, Tuſday, Wedenſday, Thurſday, Fryday, Saterday. They have alſo Tutular and Ethereal Gods, and Goddeſſes, to be applyed to by ſeveral Vocations, Countrys, Citys, Families, Orders, Sick-Perſons, as Divus or St. Nicolas for the Mariner, St. Windoline for the Shepherd, St. John Baptiſt for the Huſbandmen, St. Magdaline for the Curtiſan, St. Hubart for the Huntſman, St. Criſpian for the Shoomaker, &c. The City, Country, Family, and Phyſick Gods are innumerable. St. George for England, St. Denis for France, St. Mark for Venice. &c. Gods almoſt for every Diſeaſe, Beſides the God making power, that is in the Pope and Cardinals to canonize what deceaſed worthy, they pleaſe and to appoint them Temples, Altars, Orders, Feſtivals.
Though there be that are called Gods, whether in Heaven or in Earth (as there be Gods many, and Lords many) But to us there is but one God, the Father of whom are all things and we in him. And one Lord Jeſus, by whom are all things and we by him; 1 Cor. 5. 6. Make no mention of the names of other Gods, neither let it be heard out of thy Mouth, Ex. 23. 13. Thou ſnalt have no other Gods beſides me, thou ſhalt not make to thy ſelf any graven Image, or any likeneſs of any thing that is in Heaveu above, or Earth beneath. Thou ſhalt not bow down thy ſelf to them, nor ſerve them; for I the Lord thy God am a Jealous God; Ex. 20. 4, 5. What agreement hath the Temple of God with Idols? For ye are the Temple of the living God? Wherefore come out from amongſt them, and be ye ſeperate ſaith the Lord and touch not the unclean thing, &c. The things which the Gentles Sacrifice; they Sacrifice to Devils and not to God; and I would not that you ſhould have Fellowſhip with Devils; 1 Cor. 10. 20. Rev. 18. 4. 2 Cor. 6. 16.

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4thly. The places of their Worſhip.
4dly, The places of their Worſhip.
4dly, In it's Worſhip, reſpecting place.

Temples or Fanes both rich and magnificent, they built in the names, and dedicated to the honour of their Gods; As the Temple of Jupiter, the Capital of Rome was dedicated to him. Veſta the Q. of Heaven, and Mother of God, had a Temple, and Nunnery, dedicated to her; And ſo had all the reſt of the Gods. Saturn, Mars, Venus, Diana, Minerva, Neptune, Apollo, &c. Yea, one to all the gods called PANTHEON. They build their Temples Eaſt, and Weſt, Worſhiping towards the Eaſt. By their Auguri, and Auruſpices, With many Frayers, Ceremonies, and Solemnitys. they conſecrated firſt the Ground, and then the Temple, upon which it was built: Altars were erected in them, and ſumptiouſly adorned, and Statues placed in them with lighted Candels which they Worſhiped: A Feaſt of Dedicaiton was Annualy kept to the Honour of the Daemon, the Temple was dedicated to, which after their Rligious Rites were over, was ſpent in Revelling and Jollity: And This as Gods Houſe, they pay'd great Reverence to.
They Enjoy'd the Temples of the Heathen, only new conſecrated and dedicated them to their own Gods to whom they gave new Nams at their Chriſtnings, As St. Saviours for Jupiters, St. Mary's for Veſtas Temple, And ſo for the reſt of their Gods, St. Peters for Apollos St. Paul for the Temple of Diana (ſo it was at London) St. Nicolas, for Neptunes, And all Saints, for PANTHEON. They build new Temples, Eaſt and Weſt, and Worſhip as the Heathens did towards the Eaſt: And do by their Prieſts conſecrate firſt the Ground, Then the Temple, upon which it ſtands; Altars are erected in them, and ſumptiouſly adorned, and Statues, placed on them with lighted Candels, which they Worſhip; a Feaſt of Dedication is annually kept to the Honour of the Saint, the Temple is conſecrated to, which is ſpent with Revelling and Jollity. And this as Gods Houſe they pay great Reverence to.
There having been no conſe crated place, or holy Ground ſince the diſſolution of the Temple, by Gods appointment to build Temples, or holy places for Worſhip. The true Worſhipers, who worſhip the Father in Spirit and in Truth, are truly his Chnrch, and Houſe, where ever they meet, be it in Wood, Field, Houſe, or Barne; ſo ſaith the Apoſtle, with all who in every place call upon the Lord Jeſus Chriſt our Lord; 1 Cor. 1. 2. Whoſe Houſe are ye. Heb. 3. 8. The moſt high dwelling, not with Temples made with Hands as ſaith the Prophet; What Houſe will ye build me? Or what is the place of my Reſt? Who Filles Heaven and Earth, Act. 7. 48, 49. No Altars and Candels Worſhiping Eaſt and Weſt, or Feaſts of Dedications in Chriſts Church, being all Pagan and Papal inventions.

5ly▪ The times of their Worſhip. | 5dly, The times of their Worſhip. | 5thly, In reſpect to the time of Worſhip▪
They divided their days into Faſti feaſt days, Profaeſti Working days, and Interciſi hafe holy days; The feaſt days they dedicated, in the Names; and to the Honour | They divided their days into Feaſts, Faſts, Vigils, and Working days (as their Kalender mentions) their Feaſts dedicated in the Names, the▪ And to the honour of | The firiſt day of the Week is the Chriſtians Sabbath, and the only ſtanding time for Reſt, and Worſhip to be Obſerved Holy unto the Lord; The other ſix days being appointed

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of their Gods werev ery many, ſome of their Capital Feaſts were theſe, viz. Their Saturnalia, kept ſeveral days together in December, with Eul-game, Mrs. of Miſrule, Maſcarading; and all Debocheries, adorning their Temples, and Houſes with green Leaves, and Boughs, The Epiphony, (from the appearing of their Gods) Their Proſerpinalia, or Feaſts of Candles. In February Their Palelia, or Shepherds Feaſt on Midſumer-day, Their Florialia on May-day, with great Jollity by the young People of both ſexes, ſcattering Boughs and Flowers, and Dancing about May-poles, Their Ambervalia, or Proceſſion, when they begged a Bleſſing on their Gods, upon their Fields and Fruits; The Feaſt Eaſter to that Goddeſs in April. They had their Bacchanalia, their Ceralia, their Venalia & their Panathenea, a Feaſt to all their Gods. Canonical houres for Sacrifice, and Devotion, and a Jubile, or yeare of Reſt
their Saints (or Gods) are very many, ſome of their Capital Feaſts are theſe, viz. Chriſtmas (their Saturnalia) Obſerved directly, both in time and manner as theres was, with Eule-games, Mrs. of Miſrule, Maſcarad's, Debocheries, adorning their Houſes, and Temples, with green Leaves and Boughs. The Epiphony Feaſt, as ther's. Alſo Candlemas the purification of the Virgin Mary. In February, as their Proſerpinalia, or Candle Feaſt. Ther St. John Baptiſt on Midſomer-day, as their Palelia, Alſo Philip and Jacob on May-day, kept as their Floras Feaſt, time, and manner, Alſo proceſſion, or Perambulation, in Rogation Week, time and manner with their Ambervalia; Alſo the Feaſt of Eaſter, time, name, and manner, They have their Whitſonales, for their Bacchanalia, Their Allſaints, for their Panathenea, Canonical houres for Service, and a year of Jubile for Reſt.
for Labour, As the forth Commandment Orders, viz. Remember to keep Holy the Seventh Day, Six Days ſhalt thou Labour and do all thy Work. The Pope that changer of times ſaith, Thou ſhalt Labour but Three or Four Days; the reſt are his Holy days. No ſet times▪ either for Feaſts, Faſts or Vigils are appointed by Chriſt, which are only to be Obſerved as accaſion is Adminiſtred. All their Holy days, and Feſtivals, celeberated in Honour of the Papal and Pagan Gods, Numens, or Daemons, are an abomination to the Lord, and a great oppreſſion to the Nations. God requiring but a 7th part of time for his publick Worſhip and Service; and they exact half, if not two Thirds of it for the Worſhip and Sevice of their Idols.

6thly, Their Priesthood.
6thly, Their Priesthood.
6thly, In it's Ministry.

They had Superior Prieſts, viz. Flamins and Arch-flamins, for Sacerdotall ſervice in their Provinces, and Dioceſs, and Inferior Prieſts, diſtinguiſhed by dignify'd names, Tonſures, Orders, Habits, the dignifyed Prieſts, were thoſe who attended on the Capitall Temples, as the proper Prieſts of Jupiter, Appollo, Minerva, Veſta, Diana, Venus, Cybel, ſome of which were called Dialia, Martialia, Querinalia, Augures, Saliens, Fecialls▪
Their Prieſts were either ſuperior, viz. Biſhops and Arch-Biſhops, for Sacerdotall ſervice in Provinces, and Dioceſs, or Inferior, diſtinguſhed, by dignifyed Names, Tonſures, Orders, Habits, the dignify'd clergy were thoſe who attended the Capitall, or Cathedrall Churches, as Deans, Chaptrs, Prebends, Arch Deacons, And the more inferior Prieſts, who have care of Sacred Celebrations, in the cures, or Pariſhes, calledi Cureats, Parſons,
In Chriſt Church there are only two ſorts of Offices, and Officers, (by his New Teſtament appointment) viz. Elders, and Deacons, the Elders, to adminiſter Ordinances, and Govern the Church.

And Deacons, to make Proviſion for, to viſit, and take care of the Poor, none of the Mineſtry, diſtinguiſhed from the Layety, by Habits, or Tonſuers, which are all Pagan, and Papal, Inventions, and Abominations. The prohibition of

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And more inferior Prieſts who had the care of the ſacred Celebrations▪ in the cures called Curiones, there were proper Habits, for all the Prieſthood, and particular Veſtments, for their Divine Service, viz. Albes, Tunicles, Amicts, they had Tonſures, and ſhavings, ſo the Prieſts of Iſis, Diana, Jupiter, divers orders of Prieſts, whereof moſt Caelebate, to whom Marriage was prohibited as the Prieſts of Veſta, Minerva, Appollo, and thoſe of Cybil, whowere caſtrated, Elected, and concecra ted according to the Ritual of Numa, and put in to their cures, by the Pontifex, maintained, according to their Eccleſiaſtical conſtitution, the Pontifs, by Annates, Oblations, and the Prieſts by Beneſices, Offerings, Obſequies, &c.
Vicars, Deacons, anſwearing their Curiones, they have proper Habits for the Clergy, and particular Ʋeſtments for their holy miniſtrations, viz. Surplices, or Albes, Chaſubles, or Tunicles, Ʋailes, or Amicts, to which they add Coaps, Ephods, Miniples, Zones, &c. They have Tonſuers, or Shaveings of their Orders, and moſt whereof Caelebiate, to whome marriage is forbiden, Elected, and conſecrated, according to the Popes canons, and put into their Cures, by his Authority, maintained according to their Eccleſiaſtical cuſtomes, the Popes by A [...]nates, Oblations, &c. The Prieſts by Benefices, Offerings, Oblations, Obſeques &c.
Marriage being a Doct [...]ne of Devils, Elected and Conſecrated according to Chriſts cannons, by the particular Congrigations, where in they ſerve Chriſt, and according to Chriſt's Law, and primitive practice, are maintained by the vollentary contribution of the Flocks they feed, and Ride, haveing no Benefices or forced maintenance of Tythes to live upon.

7thly, Their Rites and Ceremonies.
7thly, Their Rites and Ceremonies▪
7thly, Their Rites and Ceremonies.

Their principal ſervice comprehending moſt of their Rits and ceremonys, was called the Maſs, whereof ten principal parts, viz 1. The Aſperges, which was their Sprinkling with holy water at the Temple door, all that attended that ſervice for ſanctification, 2dly, The Proceſſion, when the Prieſt in his Ʋeſt, ſhaven crown, Taper in his hand, caryed about Shrines, with ſupplication, and thanksgiveing, with Muſick. 3dly, Triming Altars, with Clothes, Lights, and Images. 4dly, The Confiteor, makeing Confeſſion, and Supplication to the Gods. 5dly, The Ʋertegines viz. Antick poſtures, and geſtures, of the Prieſt at the Alter.
There principal ſervice comprehending moſt of their Rites and Ceremonies, is called the Maſs, where we finde, 1. The Aſperges, or Sprinkling with holywater, at the Temple door, for ſanctification, all that attend the ſervice. 2ly, The proceſſion, wherein the Prieſt in his Ʋeſt, ſhaven crown Taper, in hand, carryes about the Relicks or Shrines, with Supplication, and Singing, with Muſick. 3ly, Adorning the Altars, with Cloths, Lights, Images. 4ly, The confeteor or confeſſion, 5ly, The Ʋertegines viz. Windings turnings, and lifting up of the Prieſts hands▪ 6ly, Their Church Muſick, vocall and Inſtrumental, their
No ſuch things in Chriſts ſervice, by his appointment, as Liturgys, Letanys, Church muſick, Organs, Flutes, Ʋials, Singing of prayers, Anthems or collects, no burning Incence, Odours, Tapers, Candles, upon Altars, no cringings croſſings, Kneelings, at Altars. bowing to the East, but praying in the Spirit, and prayſing in the Spirit, And receiving the Lords Super, the Bread and the Wine, according to his Inſtitution, without all their Pagan and Papall inventions and Superſtitions.

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6ly, The Church Muſick, Ʋocal, and iuſtrnmentall puting up Canticles, Paeans, Collects to their Gods, with Organs, Flutes, Vials, &c. 7thly, The Thurall part, Offering, Inſence, Odours, and Perfumes. 8thly, The Offertory, viz. Oblations, and Offerings. 9thly, The Round hoſt, or ſmall round Loaves, given to the Communicants. 10ly, The concluſion, with It [...] miſſa eſt pronounced by the Prieſt they had many Curvations, or bowings, faſtings, flagellations or, whipings, lying-wonders, by Sorcery, and miraculous Appearing of their Gods▪ Dirges, worſhiping towards the Eaſt.
puting up Songs, Collects, An. thems, &c. With Organs, Flutes, Ʋials, voices. 7ly, Offering Inſence with Odours, and perfumes. 8ly, The Offertory or offerings. 9ly, The wafer or round Hoſt, given to the Comunicants. 10ly, the concluſion withite miſſa eſt pronounced by the priest, they have curvations, Flagellations, penances, Lying wonders, dirges, worſhiping towards the East, They have alſo ſeveral additions, to the Maſs, as Letanys Epiſtles, Goſpels, Canons, Tracts, Kiſs-pix, croſſes, Kneelings, &c.

8thly, Their Impoſition, and Perſecution. | 8thly, Impoſition and perſecution. | 8thly, In it's Loue Meekneſs.
They violently impoſe their ſervice, and Ceremonies, not ſuffering the Diſſenting Chriſtians, to buy or ſell; perſecuting them to confiſcation and to Blood. | They violently Impoſe their Service, and Ceremonys, not ſuffring the Diſſenters to buy, or ſell, but perſe [...]te them to confiſcation and Blood. | No forcible Impoſition of Chriſt's Service, no Perſecution, corporal mulects, and puniſhments, upon Diſſenters, or gainſayers, but the exerciſe of all Love, Patience, and long ſuffering, with Gentleneſs towards them▪

FINIS.

§

§

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A NARRATIVE OF THE SUFFERINGS OF THOMAS DELAƲNE, For Writing, Printing and Publiſhing a late Book, Called, A PLEA FOR THE NONCONFORMISTS, With ſome modeſt Reflections thereon. Directed to Doctor Calamy; in Obedience to whoſe Call, that Work was undertaken.

By THOMAS DELAƲNE

Gal. 4. 16.

Am I therefore become your Enemy, becauſe I tell you the Truth?

Eccl. 5. 8.

If thou ſeeſt the Oppreſſion of the Poor, and Violent Perverting of Judgement and Juſtice in a Province, marvel not at the matter; for he that is higher then the higheſt regardeth.

1 Pet. 3. 14:

If you Suffer for Righteouſneſs ſake, happy are ye; and be not a fraid of their terrors, neither be ye troubled.

Printed for the Author. 1684.

A NARRATIVE OF THE SUFFERINGS OF THOMAS DELAƲNE, &c.

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SIr, I am concern'd to acquaint you with my Caſe, and becauſe poſſibly ſome affairs that are more conſiderable to you, may have Diverted you from any inquiry, reſpecting a Priſoner (whoſe complyance to you made him ſo) I will give you a brief account of the whole, and intreat you to give me ſome Reſolution to ſome certain things which I ſhall propoſe; which if fairly Reſolv'd, will in my Opinion prove a conſiderable ſtep to convince a great many Scrupulous Conſciences, or elſe give a check to Pulpit and Preſs-Chalenges; and mollify the hearts of ſuch as ſo ruinouſly and ſeverely proſecute them for ſuch Scruples as are invincible by any other medium then what you direct to, viz. Our only RULE of faith, the BIBLE.

My Caſe is briefly thus.

On the Twenty-ninth of November laſt, late in the Evening, I was Apprehended by one Robert Stephens a Meſſenger to the Preſs; And by him carried before Sr. Thomas Genner, now Recorder of London, who asked me divers Queſtions, the moſt material of which are mentioned in the following Letter ſent afterwards to him: By the ſame [Page] Recorder I was ſent to the Compter in Woodſtreet, where I had moſt wretched Accomondation; I was turn'd in amongſt the Common-ſide Priſoners, where a hard Bench was my Bed, and two Bricks my Pillow; and not ſuffered to ſee ſome of my Acquaintance that were Priſoners there, as Diſſenters.

Next Morning Mr. Stephens got me cald to the Lodge, and to his praiſe be it ſpoken, narrowly ſearch'd me for Papers, but found none for his purpoſe, and ſo left me to be turned in again; but a little while after I was ſent by a freſh Warrant to Newgate. The Copy of which follows.

To the Keeper of Newgate or his Deputy.

London ſſ. You are hereby required to receive into your Cuſtody the Body of Thomas Delaune, and him ſafely keep, untill he ſhall be Delivered by due Courſe of Law; for that it appeared before me, by his own Confeſſion, that he is the Author and Pen-man of a certain Pamphlet Entituled A Plea for the Nonconformiſts, and hath cauſed many hundred Sheets thereof to be Printed, wherein are contained ſeveral Seditious and dangerous matters againſt the Government, and for that he refuſed to find Sureties to appear at the next Seſſions of the Peace, to be held for the City of London at the Old-Bayly, and to be of the good behaviour in the mean time, and for your ſo doing this ſhall be your Warrant. Given under my Hand and Seal, this XXXth day of November. Anno Caroli Secundi nunc Angi, &c. 35. Annoq. Dom. 1683.

Tho. Jenner, Record.

Ex a per A. Nicolas.

By vertue of that warrant I was committed to Newgate, and Lodg'd amongſt Felons, whoſe horrid Company made a perfect repreſentation of that horible place which you deſcribe when you mention Hell. But after two days and nights, without any Refreſhment, the unuſualneſs of that ſociety and place haveing impaird my health, [Page] the conſtitution of which at the beſt is very Tender, and Crazy, but I am now in the preſſ-yard, a place of ſome ſobriety, tho ſtill a Priſon.

Some few days after I ſent the following Letter to Sr. Thomas Jenner, and on the Eighth of December by my Wife another to you, the words of the former were theſe.

To Sr. Thomas Jenner Knight, Recorder of London.

Sr. You know I was Committed Priſoner firſt to the Compter in Woodſtreet, then to Newgate, by your warrant. In my Mittimus tis ſaid that I refuſed to give Bail, which is a miſtake, for being asked by you whether I would give Bail then? I ſaid I could not, it being ſo late at Night, when I had no opportunity to ſend to ſuch as would Bail me, and being askt whether I would give Bail the next Morning? I ſaie I knew not whether 'I could or not, becauſe I was not certain whether ſuch to whom I might have made Application, would do it or not: This was no Sullenneſs, nor Obſtinacy in me, but what my Real apprehentions then were. Some Friends of mine, Freemen of theis City, went afterwards to be my Bail, but they were told you were not at home. They made thereupon an application to Sr. William Turner, who referd them to you.

It is ſaid in the Warrant that I confeſſed I was the Author of a Libel, Entituled A Plea for the Nonconformiſts; wherein are contained things dangerous to the Government, which thus much and no further is true: I confeſſed before you that I delivered a Manuſcript of my own writing to one John How, with that Title, in order to be Printed, and that if the Print agreed with the Manuſcript I would own it, otherwiſe I could not, becauſe the miſplacing of a Stop, the miſprinting of a Lettor, or Syllable, or ſome other Errators of the Preſs, would alter the ſence even to contradiction of what was intended to be diſcuſſed; which was not as my Indictment wors it, (in a form of aggravating terms) but in order to a plain diſquiſition of ſuch things as Dr. Calamy from Pulpit and Preſs, invited Diſſenters to inquire into, as you may ſee in his Book, called A Diſcourſe of a Scrupulous Conſcience. There is [Page] nothing of matters Relating to the Civil State, in what I am Charg'd with, for I am not concern'd with that, but if the Guid's of the Church (as Dr. Calamy calls the Benificed men of the Church of England) will make publick Chalenges, they ſhould receive Objections without puniſhing the Objectors, whoſe (Suppoſed) Crime is only for obeying them; and that you know Sr. is diſagreeable to Juſtice.

If any thing I have done falls within the laſh of Engliſh Laws, Fiat Juſtitia. But I am ſatisfi'd I have done nothing in this point unbecoming an honeſt Subject, a Scholar, a Gentleman, and which is worth all, a Chriſtian. I Commit the whole matter, with Reſpect to this Diſpute, to that Supream Legiſlator, who is without Exception juſt, and who will judge all that are S ubordinate to him, which is all from Sr. your Servant

Thomas Delaune.

To Dr. Benjamin Calamy, Theſe,

Sr. In your Printed Cermon, Intituled Scrupulous Conſcience; you know you gave a fair invitation to ſuch as differ from you, to examine what each party (viz. Conformiſts and Nonconformiſts) ſay for themſelves, with reſpect to the Rites and Ceremonys which the Guides of the Church impoſe on their Members, and by Penal Laws upon their Proteſtant fellow Pubjects, the Nonconformiſts: Without doubt your call to ſuch, pre-ſuppoſed a Reply, by which you expected that there may be either an Opportunity given to you and your Brethren, to Rectifie what Scrupulous Conſciences Miſunderſtand, or that there may be ſome Relaxation procured of the ſeverity they undergo, if their Diſſent appears to be warranted by that only Rule of Faith which Dr. Stillingfleet and other Eminent Conformiſts call the BIBLE.

If you did not expect an Anſwer, or thought that none (for fear of the Act of Ʋniformity, &c.) would make any return to your Call, what can a man of Reaſon judge, but that it was a Florid Declamation, or a Triumphant Harangue, a meer mockery and enſnareing of poor Scrupulous Conſciences, when they muſt be ſo muzled that they muſt not Exhibite the Cauſes of [Page] their Doubts. Sir you know that 'tis unequal to Gag the Reſpondent, when the Oponents mo [...]th is at liberty; or to Manacle the aſſaulted, when the Challenger Flouriſhes a Manacing Sword.

Ʋpon that publick Call of yours, I adventured to examine (with the moſt diligent ſearch I could make) what each of the ſaid parties ſay for themſelves, and this not out of any Litigious principle (that Pruritus Diſputandi) now too fatally grown Epidemical; but to give ſuch as are Concern'd occaſion to inveſtigate theſe diſputed matters to the very foundation, to the clearing up of truth in a juncture when it can never be more Seaſonable. What was digeſted, was intened to be ſent you in a Manuſcript with ſome modeſt Inferences and inquiries, but upon Recollection I judged it would more Anſwer your End, viz. Publick Information, to have ſuch Arguments, as are producible by the Diſſenters, as Publick as the Invitation you gave them from Pulpit and Preſs: It being equal that the Anſwer ſhould be as ſpreading as the Objections.

I am far from the Vanity of pretending to be your Competitor in the faculties of the Schools: I cannot judge of them any otherwiſe then as unſerviceable to Chriſtian Religion, unleſs Tinctured with that Grace Derivative only from the Sanctifier of all Gifts, which I hope you partake of.

I am one of the meaneſt of the Flock, yet not below the regards of the Sheepherd of Souls, who is no Reſpecter of Perſons, and whoſe Example ſuch as call themſelves his Ambaſſadors ought to follow. And therefore though ſome who pin their faith upon Canonical Sleevs, may cenſure me, for oppoſing (or if I may uſe a Millitary metaphor, taking up the Gantlet againſt a man of your figure) yet I can take up my ſatisfaction in this, that it was not Pride, nor a popular Itch, much leſs the love of a Briſon, influenced me to become an Anſwerer of your Scrupulous Conſciences.

I could heartily wiſh (as a mercy to theſe Nations) that all Religious Differences were Compoſed by Evangilioal Rules, and that all who own the Name of Chriſt, would ſerve him with one heart, and with one ſoul, and not tear each other to pieces, which by conſequence muſt expoſe them as a Prey to ſuch as gape for their Deſtruction.

[Page] If the Sanctions of Chriſt in the Old and New Teſtament ought to regulate the modes of his Worſhip, and that we are under an indiſpenſible Obligation to Obey that Magna Charta of Heaven, then let us either quit the name of Chriſtians, or act according to the Supream Law-givers unrepealable Statutes, quite exploding what's undeniably borrowed from the Pompilian or Pontifical Canons.

Some Sheets have been Printed off, of what I intended to preſent to you, but the Meſſenger of the Preſs interupted the procedure, and got me Committed to Newgate where I am now confined. There is nothing done, nor was intended to be done, but a fair Examination of thoſe things yonr Sermon invited to, which I had thought (if eſteemed Criminal) ſhould fall rather within the Cognizance of Divines, then the men of Law. For methinks the Pandects ſhould not be the Oracles of Religion; and that temporal Statutes ſhould be ſo Civil as to give precedency to the ſacred Records.

'Tis poſſible that inquirers into Religion will look upon it, as a prepoſterous proceeding, and diſagreeable to the Nature of the Chriſtian Faith, to force doubting perſons by penaltyes to Embrace it; for that can never make them good Converts, but Hypocrites. May they not ſay that tis a horid diſparagement to the ſelf-evidencing Light of the Goſpel, if it cannot ſtop the mouths of the Gain-ſayers any other way then by the Rigid Execution of Acts of State? I cannot find that Chriſt or his Diſciples ever Church-curſed or Newgated Scrupulous Conſciences to Conformity.

My Confinement is for accepting your invitation to hear both ſides, and I appeal to you, whether it be Candid to puniſh me for Obeying a Guide of the Church? I look upon you (in honour) Obliged to procure my Sheets (yet unfiniſhed) a publick Pasport, and to me my Liberty: Elſe I muſt conclude it unfair, and that if the irreſiſtible Logick of Goals grows Al▪amode, it will make the Reformation ſome pretend to, ſuspected to be very little Meritorious of theat Name.

Religion is a Sacred thing, and has been moſt horribly abuſed by ſuch as have ſuperadded their own inventions, or thoſe Traditional Fopperies, received from our Deceiv'd and Superſtitious [Page] Anceſtors. I am ſatisfied, you as well as Dr. Stillingfleet will own (or ther's no debating with you) that the Scripture is our only Rule of Faith. If ſo, pray let your Scrupulous Conſciences be won to Conformity, by that. All Men are not of Equal Capacity to apprehend things doubtfull, for if they had been ſo, there had beed no neceſity of Preachers; and the Methods of convincing Men, is as plainly lay'd down in the Bible as any thing there, viz. By plain demonſtrative Arguments, meek and winning Perſwaſions, not the Sylogiſms of Priſons Pillories, &c.

I Beſeech you in the fear of God, and as you will anſwer it to our great Lord and Maſter Jeſus Chriſt, that without reſpect to any other end then the good of Souls (as the profeſſion you take Obliges you to) that you would Treat Scupulous Conſciences as you would be dealt withal your ſelf: If they have no reaſon for their Diſſent, and will without ground ſuffer Impriſonments, with all the Ruinous Concomitants of ſo diſmal a Circumſtance; tis certain that Bedlam is more fit for them, then ſuch places of Confinement as are appointed for men in their wits; and by conſequence tis pity to be ſo ſevere with ſuch Simpletons. But if you will allow them any Modicum of Reaſon, then I appeal to all the Guid's of the Church, whether it be not more conſonant to the precepts of our Soveraign Legiſlator, to confute them by his Rules, rather then by ſuch Coercive methods which his Majeſty judg'd Ineffectual in his Declaration of indulgence March 1672?

As Truth ſeeks no Corners nor Suborners, and as Real Beauty will not be beholden to the Artificial dawbings of a Pencil, ſo the Chriſtian Religion (where profeſſed in its naked Simplicity) needs no other argument to beget Proſelites then its own Lovely and Illuſtrious Features, altogether plain, honeſt, and every way Amiable, voyd of all Meretricious Gawdery, or that Majeſtical Pomp which pleaſes only the External Senſe.

I have no malignity againſt any Perſon whatſoever, much leſs againſt your Church, or any of its Members; all I deſire is, that Scrupulous Conſciences, who trouble not the peace of the Nation, ſhould be dealt withal (at leaſt) as weak Brethren, [Page] according to Rom. 14. 1. and not Ruin'd by Penaltys for not Swallowing whats impoſed under the notion of Decency and Order, tho Excentrick to the Scheme we have of it in our only Rule of Faith. Sr. I intreat you to excuſe this Trouble from a Stranger who would fain be convinced by ſomething more like Divinity then Negate, where any Meſſage from you ſhall be welcome, to

Your Humble Servant
Thomas Delaune.

From the Preſſ-yand Newgate the 8th of December. 1683.

To this Letter, Delivered by my Wife, I received an Anſwer to this effect, That if I had been Impriſoned upon the account of Anſwering your Book, you would do me any kindneſs that became you: But not hearing from you, I ſent the following Letter by my Wife.

January Die Nono, 1683.

Reverende Vir;

QƲod ſemel at (que) iter [...]m Concionatus eras, Typiſ (que) mandaveras de Dubitanti Conſcientia, quotquot Diverſae ſint ſententiae circa quoſdam Ritus ac Ceremonias, ad utriuſ (que) partis Rationes Examinandas, ſatis publice vocitaverat.

Tacentibus alijs, in illa re, tibi parebam; non litigand Cauſa (imparnim eſt Congreſſus inter te, tantum virum & me tantillum) ſed uthujus-modi Litem adimendi, ſicuti praeceperas, adhibeatur occaſio.

Si propter tale (duntaxat) obſequium, me paenas daturum, neſcio quot quibuſve modis, decretum fuerit; Nunquid nova vincendi ratio, ſacris paginis inaudita, apud quoſdam Anteſignanos exoritur?

Quid de his rebus ſentiendum eſſe videatur, ex ſacro Codice ac probatis Scriptoribus diſquirere propoſui, (te Cunctos vaciliantes tam acriter invitante) ex illo Lumine ſemitarum, ex lla Lucerna (Pſal. 119. 105.) Rationes aliquot hauſeraml [Page] adverſus varios ac Multiplices Errores, qui in Eccleſiant Irrepſerunt.

Eaſola de cauſa uſ (que) ad Carcerem, ubi nihil amabile eſt, adactus ſum. Ʋtrum Iſtiuſmodi Argumenta valuerint ad veſtrae Concienis [...] probandas ſub Judice Supremo lis ſit. Anve tali modo ullus ex dubitantibus in ſpirituale Cogi potuerit, Ovile, Judex eſto.

Nihil adverſus Regiam Majeſtatem, nihil de Regimine Civili, nihil contra Monarchiae pacem aſſeritur. De Rituum ac Ceremoniarum origine, de (que) rebus quae ſpecie veritatis, Etiamſi parum recte, in dubitantes Objiciuntur, ſola diſſertatioeſt.

Quid de me Curia decreverit neſcio. Fiat ſummi Patris Voluntas, Ʋniverſis qui ſalutis humanae largitorem ſecundum verbum ejus Colunt Pacem internam ac externam in hoc, ae [...]ernam (que) in futuro ſeculo Precatur.

Thomas De Laune.

Ʋt Reſponſumaliquod, quod Theologum decet per dilectiſſ [...]mam meam Conjugem, uti promiſiſti remittas, obſe [...]ro.

The Engliſh of which is thus.

January the 9th 1683.

Reverend Sir.

What you once and again preached and then printed, reſpecting a Doubtful Conſcience, has loudly enough call'd all ſuch as were Diſſatisfy'd about ſome Rites and Ceremonys, to Examine the Reaſons on both ſides.

Others being ſilent I obey'd you in that particular, not meerly to wrangle (for the Encounter is unequal, betwixt a Man ſo Eminent as you are, and ſo mean a Perſon as I am) but that an occaſſion may be given, in compliance to what you deſired to conclude Controverſys of this nature.

If meerly for ſuch Obedience I muſt be puniſhed I know not how, nor in what manner, is there not a new way of conquering [Scrupulous Conſciences] unheard of in the Holy Scriptures, Started by ſome certain Ringleaders?

I purpoſed from Holy Writ and approved Writers, to Examine [Page] what we ought to judg of theſe things. From that light of our paths, from that Lamhorn, Pſal. 119. 105. I gathered ſome Reaſons againſt thoſe various and multiplied Errours which have crept into the Church.

For that only thing am I brought to a Priſon, where there is nothing amiable.

Whether Arguments of that kind will prevaile to prove the Suppoſitions in your Sermon, Let the Supream Judg Determine.

Or whether any of the doubting perſons can that way be Compelled into the Spiritual Sheep-fold, judg you?

Theres nothing againſt the Kings Majeſty, nothing about the Civil Government, nothing againſt the Peace of this Monarchy, there aſſerted.

The only diſpute is about the original of Rites and Ceremonys, and of ſome things which under a ſhew of Truth, though not Righteouſly, are charged upon Doubting perſons.

What the Court will do with me I know not, the will of the Supreme Father be done. Inward and outward peace in this, and Everlaſting Peace in the World to come, to all ſuch as worſhip the Saviour of mankind according to his word, is Pray'd for, by.

THO. DELAUNE.

I Deſire you to Return me ſome Anſwer becoming a Divine, by my Beloved Wife, as you have promiſed.

To this Letter you anſwered by word of Mouth to my Wife, (for I had no anſwer in writing,) that you lookt upon your ſelf Ʋnconcerned, as not being mention'd in the ſheets you ſaw with the Recorder: To ſatisfy which doubt I ſent you a Third Letter, with the Firſt ſheet of the Book I am impriſon'd for; which was a plain Demonſtration that it was an anſwer to your Call, you know the Letter was thus.

January the 14th. 1683.

Sir,

Whereas, in Anſwer to my two Letters you ſaid to my [Page] Wife, that my Papers no way concern'd you, viz. Such as I am indicted for; To ſatisfy you, with reſpect to that matter, I here ſend you the firſt Sheet, and leave you to conſider, whether in pure generouſity you are not oblig'd to procure a Priſoner (whoſe Obedience to you made him ſo) his liberty. I am Sir.

your humble ſervant,
THO. DELAUNE.

I appeal to your Conſience, whether I had not ſome reaſon to expect ſome return to theſe Applications?

But I had none to any purpoſe, and that too but in a few words by my wife: I had ſome thoughts that you would have performed the Office of a Divine, in viſiting me in my place of Confinement; either to Argue me out of my Doubts, which your promis'd SCRIPTURE and REASON, not a Mittimus and Newgate could eaſily do. To the former I can yeild—To the latter, it ſeems, I muſt—This is a ſevere kind of Logick, and will probably diſpute me out of this World, as it did Mr. Bampfield and Mr. Ralphſon lately, who were my dear and excellent Companions in Trouble—and whoſe abſence I cannot but bemoan, as having loſt in them a Society that was truly pious, truly ſweet, and truly amiable: But I hope the God of mercy will ſupply the want, by a more immediate influence of Comfort, then what can be obtained at ſecond hand.

On the tenth of December two Bills were found againſt Mr. Ralphſon and me, by the Grand-jury of London, whoſe Names are as followeth.

Tho. Vernon.

Tho. Goddard.

Will. Gore.

Will. Wills.

Rand. Manning.

John Martin.

Richard Hows.

Tho. Hodges.

Joſeph Woolhead.

Joſias Ewth.

John Paine.

William Fazakerly.

Joſ. Sparrow.

Joh. Reendal.

David Pool.

Ri. Beauchamp.

Rob. Minories.

[Page] On the 13th day of the ſame Month, we were called to the Seſſions-Houſe in the Old-Bayly; And then our Indictments were read in Engliſh, to which we pleaded not Guilty. We deſired Copies of the ſaid Indictments, and time to make our Defence till next Seſſions; which the Court after ſome pauſe granted. The ſubſtance of the Indictment againſt me was thus—Iuratores pro Domino Rege ſupar Sacram ſuum preſentant quod. Tho Delaune nuper Delondon Gener ligeanc ſu, &c. In plain Engliſh thus, as to the material part of it.

The Jurors for our Lord the King, upon their Oath Preſent, that Thomas Delaune late of London Gent. Not regarding his due Allegeance, but contriving and intending to diſquiet and diſturb the peace and common Tranquillity of this Kingdom of England, &c. To bring the ſaid Lord the King into the greateſt hate and contempt of his Subjects—Machinating and farther intending to move ſtir up and procure Sedition and Rebellion, and to diſparage and Scandalize the Book of Common Prayer, &c.

On the 30th day of November in the 35th of the King, at London in the pariſh of St. Botolph without Biſhops Gate, in the Ward of Biſhops-Gate aforeſaid; by Force and Armes, &c. Ʋnlawfully, Seditiouſly and Maliciouſly, did Write, Print, and Publiſh, and Cauſed to be Written, Printed and Publiſhed, a certain Falſe, Seditious and Scandalous Libel, of and concerning the ſaid Lord the King, and the Book of Common Prayer, aforeſaid, Intituled a Plea for the NONCONFORMISTS.

In which ſaid Libel are contained theſe falſe, Fictions, and Scandalous ſentences following, viz.

The Church of Rome and England alſo, are great Tranſgreſſors, to preſume to vary from Chriſts precept, in altering or adding to the form of words expreſt 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 noſuch words in Chriſt prayer, his words are, forgive us our Sins or Debts, for we alſo forgive every one that is indebted to us, and (ſays the Indictment [Page] again) in another part of the ſaid Libell are contained theſe falſe, Fictions, Seditious, and ſcandalous Sentences following, viz. And may we not ſay that in theſe following particulars we do Symbolize with Idolatrous Rome herein? Firſt, by injoyning and impoſing this (here the Indictment makes an Innuendo) viz. Meaning the Book of Common Prayer aforeſaid) as a ſet form as they do with penaltys, contrary to the Scripture. Secondly, by an often Repetition of the ſame form in the ſame exerciſe three or or four times at leaſt, in ſo much, that in Cathedrall Churches it is ſaid or ſung ten or twelve times a day, contrary to Chriſts Expreſs words, that when we pray, we do not make vain Repetitions as the Heathens doe, for they think they ſhall be heard for their much Speaking. Thirdly, by injoyning the whole congregation, Men and Women, to repeat the ſame after the Prieſt, though no ſuch Directions by Chriſt. Nay he forbids Women to pray or propheſie in the Church. Fourthly, in Singing this Prayer in the Cathedrals by Reſponſes of People, without the leaſt warrant from Chriſt for ſuch Song-praying [Then the Indictment ends with a fearfull Aggravation, that is] in contempt of the King, and to the evil and moſt pernicious example of all ſuch other Dlinquents in the like caſe, and againſt the peace of the ſaid Lord now King, his Crown and Dignity, &c.

The Copy of the Indictment ſigned
Wagſtaffe.

On the 16th of January we were called again to the Seſſions-Houſe, but there being ſome Tryals that prou'd very tedious, we were not brought on.

The next day we were called to the outter Bar, after the attendance of divers hours in a place not very lovely, and in the ſharpeſt Winter that you have known, which I likely prov'd the orignal of that indiſpoſition which carry'd my two friends beyond the Juriſdiction of Seſſions, Bale-Docks, or Preſs-yards, to a glorious manſion of reſt.

[Page] Then a Jury was ſworn to paſs upon us, whoſe names were.

James Wood.

James Smith.

Bernerd Mynn.

Thomas Jenny.

Kenelme Smith.

Matthew Walker.

Thomas Medcalf.

John Harbing.

Samuel Seale.

Laurence Weld.

John Callow.

Richard Johnſon.

I deſir'd my Indictment ſhould be read in Latine, which was done. Then the Gentlemen of Law, aggravated things with there uſual Rethorick—one of them, (I think the Atturney General) was pleaſed to ſay that the Priſoner that ſtood there before (for Mr. Raphſon was try'd before me) did labour to undermine the ſtate, and that man (meaning me) would undermine the Church: So that to Incence the Jury againſt us, he ſaid, heres CHURCH and STATE ſtruck at. Which Sr. was very improbable to be true, for tis wonderful that any Church or State ſo potent as this is, ſhould fear two ſuch underminers, as that Extravagant harangue term'd us. For my part I cannot be righteouſly charged with any attemp againſt either, unleſs my obedience to you, be ſo: And then if I be guilty, you that tempted me to it, can never prove your ſelf innocent.

Being deſired to ſpeak what I had to ſay for my ſelf, I ſpoke the following words, which one that knew me took in Short-hand, though without my knowledge.

My Lord, Laſt Seſſions I pleaded not Guilty, that is not Guilty Modo et forma, for I deſign'd not vi et Armis, to raiſe Rebellion, Sedition, &c. I deteſt ſuch things; he that Swears in that Reſpect againſt me, muſt be perjur'd—The inſt ances in the Indictment relate to no ſuch thing. My Lord, I pray you to trouble no Witneſſes about me, I won't prevaricate. I have written ſome Papers Intituled A Plea for the Nonconformiſts, not Inſtigated by the feign'd formalitys in the Indictment; but it was at the Loud Chalenge of Dr. Calamy, one of the Kings Chaplains, in his Diſcourſe about a [Page] Scrupulous Conſciences, Dedicated to your Lordſhip, wherein he called upon doubting Perſons to examine what could be ſaid on both ſides, which I did; Now ſince publick Chalenges are made to be Anſwered; to puniſh me for Obeying a Guide of the Church, is hard, very hard.

I deſire that the intire Paragraphs may be read, from which the Crimes Charged againſt me are infer'd. If fragments only be produced againſt me, from which no perfect ſence can be deduced; I ſhall be unfairly dealt with: The Coherence of Sence in a Continued Diſcourſe, not Scraps and Broken-pieces of Sentences, can demonſtrate the Scope of an Argument.

If what I have written be True, 'tis no Crime, unleſs Truth be made a Crime; if falſe, let Dr. Calamy, or any of the Guides of your Church Confute me [as he promiſed, p. 25. of his Sermon aforeſaid] by good Scripture and good Reaſon, then I'le ſubmit. If the latter Method be not taken, (I muſt Repeat it) 'tis very hard, my Lord, 'tis very hard.

Herethe chief Juſtice interupted me, addreſſing himſelf to the Jury, and expounded that part of the Indictment which I excepted againſt, ſaying, it was only for forms ſake, and that any breach of the peace in the ſence of the Law, may be ſaid to be vi & Armis, by force and arms, with ſome other expreſſions to that purpoſe—To the Latter which I acknowledged, he ſaid, after a Torrent of Aggravations, Gentlemen, if you believe that man (pointing to me) viz. In what I had confeſſed in writing the Nonconformiſts Plea, you muſt find him Guilty, viz. of the whole Indictment. And which they readily did accordingly.

The next day, (viz.) the 18th, I received my Sentence. The very ſame with Mr. Ralphſon, viz. (As 'tis recorded.)

Ad General. Quarterial. Seſſion. Pacis Dom. Regis tent. pro Civitat. London per Adjornament. apud Juſtice Hall in le Old-Bayly London, die Mercurii Scil. Decimo Sexto die January, Anno. R. Regis Caroli Secundi nunc Angl. &c. 35.

Thomas Delaune Convict pro Illicite Scribend. Imprimend, et publicand. Libel. Seditios. dert concernen. librum Communis praecationis. Fin. 100. Marc. Et Committit, &c. Et ulterius quouſ (que) Inven. bon. de ſe bene gerend. per ſpacium Ʋnius Anni Integri extunc prox. Sequen. Et quod libel. ſeditios. cum igne Combuſt. Sint Apud Excambium Regal. In London. Et ſi Del. Sol. 6S.

Wagſtaffe.

Thomas Delaune, Find 100 Marks, and to be kept Priſoner, [Page] &c. [which &c. they interpret till he pay his Fine] and to find good Security for his good behaviour for one whole year after-wards, and that the ſaid Books, and ſeditious Libels by him publiſhed, ſhall be burnt with not with water you muſt note.Fire, before the Royal-Exchange in London. And if he be diſcharged to pay To the Hang-man for the Faggots I ſuppoſe.ſix Shillings.

Signed Wagſtaffe.

The Recorder asked me ſome queſtions then, (viz.) Whether I was in Orders? I told him I was never in any Eccleſiaſtical Orders, nor never Preach'd among any People. That I was bred a Scholar, and had been a School-Maſter, and kept a Grammar School till forc'd from it by the preſent proſecutions, &c.

The Court told both Mr. Ralphſon and me, that in reſpect to our Education, as Scholars, we ſhould not be Pillory'd, though ('twas ſaid) we deſerv'd it.

We were ſent back to our place of Confinement, and the next Execution day, our Books were burnt, as the Sentence ordered it, WITH FIRE in the place aforeſaid, and we continue here; but ſince I writ this, Mr. Ralphſon had a Superſedeas by Death to a better place.

Thus Sir, you have a ſeries of my Circumſtances; I will make no Complaints of the uſage I had, when forc'd, as aforeſaid, to Lodge amongſt a Rabble of wretches, whoſe ſociety ſeem'd to me to be a Hell upon Earth, as before; nor of my other hardſhips, as Confinement, loſs of Employment, loſs of Health, &c. But if you have any ſence of Humanity in you, you will Recollect your ſelf, and procure me my Freedom, (being not able to pay the Fine) loſt by obedience to your publick Call. Sir, I muſt tell you plainly, that you diſcover'd in your very dedication to Sr. Gorge Jefferies, now chief Juſtice, a kind of Doubt, to ſay no more, Reſpecting your Cauſe.

You ſay there (P. 2. Ep. Ded.) How many it (viz. your Sermon) will anger and diſpleaſe, I am not at all concerned, and tho I may be thought by ſome ill adviſed in publiſhing ſuch a Sermon, yet, every one of your Mind.will commend and juſtify my diſcretion in prefixing your name before it: For ſo great an awe have Meaning Proteſtant Diſſentersthe Enemys of our Church and Government of your Loyalty and Fidelity to both, that they will Not dare Loudly to condemn what you are pleaſed to Protect, they will be juſtly Affraid of Quarrelling with me, when they know I have Engaged you on my ſide.

[Page] From theſe Expreſſions I muſt conclude (If you are in earneſt) that you care not how much you offend your weak Brother. The Apoſtle Paul was of another mind, Rom. 15. 1. &c. We then that are ſtrong, ought to bear the infirmitys of the weak, and not to pleaſe our ſelves; let every one of us pleaſe his Neighbour for his good to Edification. Pray conſider this, and what follows in the ſame Chapter: And 1 Cor. 8. 12. But when you ſin ſo againſt the Brethren and wound their weak Conſciences, ye ſin againſt Chriſt. ver. 13. Wherefore if meat make my Bro her to offend, I will eat no fleſh while the World ſtandeth, leſt I make my Brother to offend: And 1 Theſ. 5. 14. the ſame Evangelical Doctor, exhorts you, To Comfort the feeble minded, Support the weak, and to be patient toward all men. And Gal. 6. 1. To reſtore the faulty in the Spirit of Meekneſs.

What a Superlative, what a true Chriſtian Complyance is here! Worth the imitation of the Guides of your Church! This Apoſtle would rather make a perpetual faſt from fleſh, then offend his Weak Brother. And I am apt to think no flouriſhes of Pulpit-Rhetorick ever drop't from him, to grieve his Weak Brethren, and that he never ſhrouded his writings, or preachings, under the terrible Patronage of ſuch men as you Repreſent Sr. Gorge Jefferies to be. I have a kind of fancy that your ſaid Patron, now Lord Chief Juſtice, as he is a Gentleman in Eminent place, and of a piercing Judgement, Srong Memory, and of fluent Oratory, could not but look through the Superficial Addreſſes of that Dedication.

In the ſecond place, a Man ſo dignified as he is, muſt certainly take it as an affront to his title of Lord Chief Juſtice, that you ſhould ſay that men will be Juſtly affraid of quarrelling with you, when they know you have Engaged him on your ſide. That ſame word [Affraid] denotes a Championlike Courage in you; that no body ſhould dare to come near you; and withal, a Reflection on the juſtice of your Patron, that he will take your part Right or Wrong. As to the word [Quarrelling] I know no body that has aſſaulted you in any more perillous Attaque, then in Examining the Merits of the Cauſe as you Preached, and by the ſame Sermon (transfigur'd from the Preſs) invited men to do.

No Force and Arms were uſed againſt you by me, but Pen, Ink and a few Papers. The Indictment makes this a very formidable kind of Artillery.

[Page] But to bring the matter a little cloſer, I muſt deſire you will pleaſe to take notice of this Hainous Charge given in againſt me, and how made good in the Indictment, and how ſeverely handled both by the Juryes and Court thereupon.

The charge, as you have heard, is for intending to diſturb the Publick Peace, To bring the King into the greateſt Hate and Contempt of his Subjects, to ſtir up and procure Sedition and Rebellion: a high and Heinous Charge indeed! But how is this made good? viz. By my diſparaging the Book of Common Prayer. But how doth that appear? viz. By the force of Arms uſed Ʋnlawfully, Seditiouſly, and Maliciouſly, to Write, Print and Publiſh a Seditious and Scandalous Libel, Concerning our Lord the King and the Book of Common Prayer, Intituled A Plea for the Nonconformiſts. But wherein doth it appear by any thing which is writ in that Book, that this Hainous Charge is made good? viz. By their pregnant inſtances, produced out of the Book expreſſed in the Indictment.

The which therefore, ſince we muſt ſuppoſe they are the moſt Hainous and Dangerous paſſages to be found therein, and moſt proper and ſignificant to make good the Charge, I ſhall for your information, and that you may the better judge how the Charge is proved againſt me, give you the intire paragraph out of which the inſtances were picked, which I muſt beg the juſtice of you to Read; & which I could not with all my Entreatys Obtain of the Court, tho ſo neceſſary (as you'l find) to come to the right ſence, (and for greater Illuſtration; I ſhall diſtinguiſh the inſtances of the Indictment in a different Character) know therefore that I having (in the Plea for the Nonconformiſts) from p. 14. at your deſire, been giving an account what the Nonconformiſts Anſwer to that great Objection; that all things they ſcruple in the Rites and Ceremonies of the Church, are not Popiſh Novelties, but of Primitive Antiquity, (as you ſay) and having diſtinctly gone through moſt of them, giving their Reaſons why they are not of Primitive Antiquity, but of Popiſh Novelty, and containd in the Maſs-Book—This Objection came to be ſtarted, p. 40. ‘But what do you ſay to the Lords Prayer? muſt we forbear that too, becauſe we find it in the Maſs-Book; tho ſo publickly injoyn'd by Chriſt to uſe it, as a ſtinted form, Luke 11. 2. That when we pray, we ſhould ſay, Our Father, &c.? To which the Nonconformiſts ſay, [Page] that it is a great miſtake to ſuppoſe that Chriſt hereby in this Scripture, has appointed this to be a ſet form, to be prayd by all in theſe preſcript words, when we pray unto God, for then it would be unlawfull to uſe any other words, then theſe herein expreſſed, in our prayers, and that the Diſciples and Apoſtles ſinned in uſing other words in thoſe their prayers we read of in Scripture, and ſo does the Church of England,’ in forming ſo many Collects and Prayers; And. p. 41. 42.

Secondly, The Church of Rome and England are great Tranſgreſſors, to preſume to vary from Chriſt precepts, in altering or adding Indictment.to the form of words expreſſed by Chriſt in this 11 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 Chriſts Prayer, his words are, forgive us our Sins, our Debts opheilemata for we alſo forgive every one that is Indebted to us. Which, ſaith the Indictment, are falſe, ſictious, and ſcandalous ſentences, but it ſhews not wherein.

‘And alſo the Doxology, which is not in this Prayer in Lake 11. [viz. For thine is the Kingdom and the Power and the Glory for ever and ever, Amen.] 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, Mat. 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 hovto's—to this purpoſe, and which is an Explication of what he ſays, Luke 11. 2. when you pray, ſay, Our Father &c. 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) then he did the twelve Diſciples when he ſent them out to Preach with thisword of Command, Math. 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 may be taught to pray as John taught his Diſciples; but ſuch a [Page] ſet form of Prayer we find not that John in his Teachings gave to his Diſciples, neither do we find that any of Chriſt's Diſciples or Apoſtles did pray this very prayer, to which our Expoſitors do agree.’

‘Grotivs, ſaith on Luke the 11. 2. That Chriſt herein Teacheth us a Compendium of thoſe things we are to pray for; at that time (ſaith he) they were not bound to the uſe of ſo may Words and Syllables: As alſo Tertullian, Cyprian, Muſculus, Cornelius Alapide: and Auſtin himſelf (upon the place) who ſaith Liberum eſt, it is free for us to ask the ſame thing in the Lords Prayer, Aliis atque aliis verbis, ſometime one way,’ and ſometimes another.

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

‘Tertullian ſaith, they prayed Sine Monitore, without a Monitor (or Common-Prayer-book) and Socrates tells us that among all the Chriſtians of that age ſcarce two were to befound 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, but he who had the gift, did pray for the whole multitude, for that was Expedient unto the Church, & alſo did inſtruct others to Pray.’

‘And though we find neither Chriſt, nor his Apoſtles, impoſe this or any other form of Prayer to be uſed by us (but that we Pray in the Spirit, and Praiſe in the Spirits; and that God being a Spirit, ſeeketh and accepteth ſuch worſhipers) yet we find the Popes and their Councils impoſing this and other Lyturgical forms.’

‘The Councell of Toledo, Anno. 618. Decreed in the Ninth Canon, that every day both in publick and private worſhip, none of the Clergy omit the Lords Prayer, under payn of Depoſition; ſince (ſay they) Chriſt hath preſcribed this, ſaying, When you pray ſay, Our Father, &c. And how formally and carnally, 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, which the Indictment injuriously words thus.

[Page] And may we not ſay that in theſe following particulars [for may we not enquire whether in the following particulars] we do Symbolize with Idolatrous Rome herein] "For we do not Symbolize with the Romiſh herein,] [meaning] ſaith the indictment with an Innuendo] the Book of Common Prayer, whereas it only relates to the Lords prayer.

Firſt. By enjoyning and impoſing this, as a ſet form, without the Sanction of any ſacred Text to warant it, [which the Indictment words, contrary to the Scriptures]

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 in a day, contrary to Chriſts expreſs words, that when we pray, we ſhould not make vain repetitions as the Heathens do, for they think they ſhall he heard for their much ſpeaking, Mat. 6. 7.

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

Fourthly. In ſinging this prayer in Cathedralls by Reſponſes of Prieſts and People, with muſick, without the leaſt Divine Authority for ſuch Song-Praying.

Which the indictment ſaith are fictions, ſeditious, and ſcandalous ſentences (but ſhew not wherein,) Thus have you the whole paragraph and what is picked out of it, to make good the charge; whereby you will eaſely diſcern,

1 Query. Whether I have done otherwiſe therein then given you at your Call, a true and modeſt account of the Nonconformiſts Arguments, why the Lords Prayer is not a ſtinted ſet form of Prayer as ſuppoſed, but a pattern to pray by, which is done by ſeveral Arguments, viz.

1. From the practices of both Churches, Rome and England, who have both altered and added to it, which they ought not to have done (no not ſo much as one Syllable) if ſo intended by Chriſt.

2ly, From the practiſes of the Antients, and Opinions of many Learned Commentators upon the place.

3ly, Becauſe neither Chriſt nor his Apoſtles have ſo injoyned and practiſed it as a ſtinted form.

4ly, Becauſe the Church of Rome, without Scripture Authority, have ſo impoſe and practiſed it; and therefore are thoſe Queries, Whether for us ſo to impoſe it with penaltys, and to make often Repetitions of it, with Reſponſes of Prieſt and People, and to ſing it with Muſick, is not without Scripture warrant, and a Symbolizing with Rome therein? and where's the Sedition, Rebellion, breaking the Publick peace by force, and Arms in all this?

2 Query. 2ly, Whether the picking out part, and leaving out the greater part, changing of words, and inverting of ſence, is not moſt Injurious dealing? for what is it not, which may not be made of any mans ſayings and writings, if ſuch a liberty may be taken? For may it not with ſuch a latitude be proved by Scripture, that there is no God, or any ſuch Blaſphemy or Immorallity?

3 Query. 3ly, Whether the Grand Jury, in honeſty and good Conſcience, could find this Bill upon their Oaths, and the Petty Jury caſt me upon it, and the Court paſt Sentence upon me thereupon, without admitting the whole Paragraph to be Read, and Conſidered, as ſo was earneſtly deſired by me?

4 Query. 4ly, If this writing of mine, was only occaſioned and drawn forth at you Call, as your Book evidenceth, and as declared to the Court; then doth not that hainous Charge of a Malicious and Seditious contriving, intending, [Page] and Machinating Sedition, and Rebellion, and violating Publick peace, fall to the Ground?

5ly. If this part of the Nonconformiſts Plea be true, where is the Crime? Muſt I be made guilty, and puniſhed for ſpeaking the Truth? And if you were ſo ſatisfied, why did not you Interpoſe to prevent a precipitate Sentence and Verdict, and preſerve an Innocent perſon? If it appear'd otherwiſe to you, Why did you not by word and writing endeavour my Conviction, and ſhew me my Error, and Miſtake before the Seſſions, that I might publickly, have owned and taken the Shame, as my three Letters with ſo much Importunity preſs't upon you; and that I was neither Obſtinate, nor Incorrigible, you have againe and againe under my hand? And what an open Ear I had to receive conviction from Reaſon and Scripture, the Mediums you propoſed to Treat a Scrupulous Conſcience with, and thereby to have acquitted your ſelf from being a Decoy to inveagle into the Snare, and then leave them, but wholy to reject both, and ſilently to ſuffer me to be cruſhed, is worſe dealing, and leſs Charity then the Guides of the Church put forth in Q. Marys days, who failed not of Priſon viſits and endeavours, to convice the Hereticks [as they called them] before they were delivered to the Secular Powers for Deſtruction.

6. Query. 6ly, Whether from this Liberty that is taken in Indictments (as in Chancery Bills) to ſay the worſt of things which may be ſaid againſt any, and aſſign the matter of fact to prove it forreign thereto, yet that the Jurys finding the matter of fact, muſt render a man Guilty of the whole Indictment, both matter and form, ſeems very hard, and no other then turning Judgement into Wormwood and Hemlock, and a bringing Legal proceeding, into great contempt?

For inſtance, if a man is charged in an Indictment that he contrary to his Allegiance, and not having the fear of God before his Eyes, but being moved by the Inſtigation of the Devil, did ſuch a day, in ſuch a place, bring the King into greateſt Hate and Contempt amongſt his Subjects, and did moſt Maliciouſly and Seditiouſly, &c. againſt the Publice peace, by force and Arms, Read a Chapter in the Bible in Engliſh before ſeveral People (which was Crime enough heretofore, however it is now) that the proving and confeſſing the matter of fact, (or any of the like nature) as foreign from the Crimes urged, muſt according to our Court-proceedings, bring him in Guilty of the whole Indictment, in order to be ſenetnced accordingly.

But ought not a Jury before they bring in their verdict upon Oath, as they would acquit themſelves of the horid ſin of perjury, Examine and have ſufficient pooof to make good thoſe Luxuriant Cut-throat forms? And whether ſuch matter of fact, either by the Righteous Law of God and Man, can render a man Culpable of ſo Hainous a charge of Malice, Sedition, Rebellion, bringing the King into Hatred and Contempt, breaking the Publick peace by force and arms, before they make him Guilty thereof, and cauſe him to be puniſhed for the ſame?

Thus Sr. you have a naked account of my Caſe, and if you Pleaſe, or any other of the Church Guides, to examine the reſpective Circumſtances it, of or apply that ſoveraign Medium of good Scripture and good Reaſon to Convince me, you or they will ſatisfy the world that ye are honeſt Guides of the Church, and reduce many to your Communion, as well as▪

Your humble ſervant,
Thomas De-Laune.

§

[Page]

Candid Reader;

THe Abſen [...] of the Author, and his not Reviſing the Sheets, has occaſion'd ſome literal Eſcapes, and ſome few Errors injurious to the Sence, which you are deſired to excuſe and amend; yet they are not ſo Intollerable, but that an accurate Peruſer will find them to be the Miſtakes of the Preſs, not the Author s.

ERRATA.

Page 2 line 1 read pertly for party. p 6 l 31 r Revelling f Reviling. p 49 l 4 [...] with f wit. p 51 l 10 r preſent for creſent. p 56 l 36 r Antient f Cntient. p 57 l [...] r Sollicitation, l 12 r Schiſme, l 15 r were f whereby. p 58 l 26 r proceeding▪ [...] l 13 r Hoſt f Houſe, l 16 r ſaith, l 21 r Doſe. l 23 r ought. p 64 l 17 r Hamburou [...] l 22 r been, l 25 r Brentjus. p 65 l 4 r Altar, l 30 r there was much f much, l 39 [...] Gretſeras f Great Ceras. p 66 l 3 r Cornelius f Cornelpis, and Anicriſis for Anicri [...] p 67 l 12 r better f beet. p 68 l 11 r enjoyn'd f enjoyed. p 78 l 17 r pag. 73 f 71, and l 26 r p. 66, 67, 68, for 64, 65, 66. p 80 l 21 read the Merits for to Merits.

In the NARRATIVE.

Page 2 line 16 read by for dy. p 5 l 17 r here f heres, p 22 l 32 r publick, l 49 [...] Luxuriant, l 48 r of it for.

Information about this book

Title statement

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

De Laune, Thomas, d. 1685.

Edition statement

1684

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2007-10 (EEBO-TCP Phase 1).

ID [DLPS]

A69915

ID [STC]

Wing D893

ID [STC]

Wing D891

ID [STC]

Wing D892

ID [STC]

ESTC R12757

ID [EEBO-CITATION]

12846215

ID [OCLC]

ocm 12846215

ID [VID]

94432

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Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A69915)

Transcribed from: (Early English Books Online ; image set 94432)

Images scanned from microfilm: (Early English books, 1641-1700 ; 711:3)

Source

— A plea for the Non-Conformists giving the true state of the dissenters case, and how far the Conformists separation from the Church of Rome, for their Popish superstitions and traditions introduced into the service of God, justifies the Non-Conformists separation from them for the same : in a letter to Dr. Benjamin Calamy, upon his sermon, called, Scrupulous conscience, inviting hereto : to which is added, A parallel scheme of the pagan, papal and Christian rites and ceremonies : with a narrative of the sufferings underwent for writing, printing and publishing hereof / by Thomas De Laune., De Laune, Thomas, d. 1685., Danson, Thomas, d. 1694., De Laune, Thomas, d. 1685. Eikōn tou thēriou., De Laune, Thomas, d. 1685. Narrative of the sufferings of Thomas Delaune..

Extent

[4], 80, [2], 6, [2], 22, [1] p.

Printed for the author,. London :: 1684.. (Errata: p. [1] at end.) (Includes bibliographical references.) (Added t.p. and separate paging ([2], 6 p.): Eikōn tou thēriou, or, The image of the beast ... / by T.D.) (Added t.p. and separate paging ([2], 22 p.): A narrative of the sufferings of Thomas De Lavne.) (Eikōn tou thēriou also attributed to Thomas Danson and published separately (D891).) (Reproduction of original in Huntington Library and Union Theological Seminary Library.)

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