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 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 Theodosâ—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 â—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 Vse of the Fathers l. 2. p. 149. Dr. Field saith That very many that were born of Christian 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 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 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 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 Cirâ—umstances and have given Answers with more Truth for the Question is ask'd 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 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 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 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 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 â—ospels which was Anno 435. Platina in Celest 1. 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 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 Consâ—â—rations which the Apostles and those who next followed them did with prayers and remembrance of the Lords sufferings even as he commanded 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 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
in our 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 obâ—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 Vnion 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 Vnite 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 Vniting 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 and Vniting 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 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 Vniformity 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 was no Greater Alteration 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 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
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 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 Adminâ—stration of Sacraments 3. Certain Rites of the Church particularly the Surplice the Cross in Bâ—ptism the Gesture of Kneeling at the Communion the Ring in Marriage the Observation of the Churches Holy days All which faith he 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. 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 sâ—râ—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 â—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 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 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 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 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 For First are they not things Consecrated and Dedicated to holy uses in the worship and service of God which makes them cease to be Indifferent Hooker saith Fâ—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 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 Dioceâ—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 〈…〉 over-ruling the Arguments of their Dissenting 〈◊〉 â—leading 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 indecâ—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 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 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'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 Sâ—nderson That then men 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
and People with Musick without the least divine Authority for such Song-Praying The Resolver goes oh p. 43. Our Brethron surely will allow of reading the Scriptures as they do viz. Epistles Gospels Psalms 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 't is 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 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-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 Vsher 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. 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 18 th Canon and for which they have that positive direction and Command Phil. 2. 10. to warrant it 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 he is the Lord to the glory of God the Father for they are joyn'd together and why is not one perforâ—â—d â—s well as the
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 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 Schismatâ— 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 forbearaâ—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 Vsing 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 Vsuages not by Law Prohibited nor is it much to be admired that such a general Conformity to those Cntient viz. Popish Vsuages 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 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 Paâ—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 'T is 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 'T is â—â—credible what Controversies 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 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 deâ—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 â—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. 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 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 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 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
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 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 There 's 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 Vnconcerned 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 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 How 's Tho. Hodges Joseph Woolhead Josias Ewth John Paine William Fazakerly Jos Sparrow Joh. Reendal David Pool Ri. Beauchamp Rob. Minories On the 13 th 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. Vnlawfully 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 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
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 will commend and justify my discretion in prefixing your name before it For so great an awe have the 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 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 Champion-like 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 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 Vnlawfully 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-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 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 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 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-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 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 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 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 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 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 and Machinating
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 tesâ—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 Coâ—stiâ— 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 Of all which Progress not one word in all the New-Testament 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 4 th and 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 39 th 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 Two famous Instances more we have mentioned in a Book called The Common Prayer-book Vnmasked 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 As to the taking of Collects out of the mass-Mass-book 't is 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 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 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 Alâ—aron Talmud and Apocripha may have as we suppose good things in
things as well as the Pagan and Papal mass-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 Linsey-woolsey 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 But what do you say to the Lords Prayer must we forbear that too because we find it in their mass-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 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 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 Tertullian saith They prayed sine Monitor◠without a Monitor or common-prayer-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
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 Christ of this Judgment are Calvin Martyr Grineus Wolphins Vrsinus 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 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 Râ—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 Consâ—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 contiâ—ued twelve Moneths at my Vnoles House at Gatton searching though unknown to my Vncle 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 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