sayes the common fame went for truth that the Pope promised to confirm out of his own authority the English Liturgy provided her Majesty should rank her self with the Roman Church To thefe I adjoyn Dr. Boyes who was a bitter expositor of the English Liturgy as Heiga by the Doctors of Dowayes appointment was of the Mass after he hath whetted his teeth upon the Schismaticks in his Epistle to Bancroft he produceth the letter of Pope Pius for the approbation of the Service Book and notes also the Testimony of approbation from Bristow in his motives Queen Elizabeth being interdicted by the Popes Bull. Secretary Walsingham wrought so that he procured two Intelligences to be sent from the Pope as it were in secret into England to whom the Secretary appointed a State Intelligencer to be their Guide who shew'd them London and Canterbury service in all the pomp of it which the popish Intelligencers viewing and considering well with much admiration they wondred that their Lord the Pope was so ill advised or at least ill informed as to interdict a Prince whose Service and Ceremonies so Symobiliz'd with his own and therefore returning to Rome they possest the Pope that they saw no Service Ceremonies or Orders in England but they might very well serve in Rome whereupon the Bull was recalled to this also Doctor Carrier consid p. 45. a dangerous seducing Jesuit gives ample evidences The Common Prayer book saith he and the Catechism contained in it held no point of Doctrine expresly contrary to Antiquity that is as he explaineth himself contrary to the Romish Service c. Much more might be spoke to this purpose but I wave it judging that what hath been already offer'd is sufficient to evince that there is at least in the judgment of many a very great agreableness between the two service books 2. What is it that occasion'd the Church of Englands adhering to so great a part of the Romish Service Book even when she forsook the Communion of that Church Whoever considers the State of the Church in Edward the sixth his time will find that Cranmer and others discover'd a propension to drive on the Reformation much farther than they did but were hindred by the iniquity of the times Thus Bullinger as I find it in a difcourse of the troubles of Franckford reports to Mr. Williams Whittingham Gilby and others that Cranmer Bishop of Canterbury had drawn up a book of Prayers an hundred times more perfect than this we now have but the same could not take place for that Cranmer was matched with a wicked Clergy and Convocation with other enemies There were also reasons of a like nature that might hinder the furtherance of the reformation in Queen Elizabeths dayes for even then the ignorance of the vulgar accompanied with a proportionable hatred to true Religion was very great Whence 't is that Cambden assures us that the change of Religion was not 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 Queen Mary The 27th of December it was tolerated to have the Epistles and Gospels the Ten Commandments the Symbole the Litany and the Lords Prayer in the vulgar Tongue The 22 of March the Parliament being Assembled the order of Edward the sixth was re-established and by act of the same the whole use of Lord's Supper granted under both kinds The 24th of June by the Authority of that which concern'd the Uniformity of Publique Prayers and Administration of the Sacraments 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 burn'd Furthermore as the illness of the times did impeed a sudden Reformation in like manner the moderate temper and favourable disposition the Queen had to some part of Popery was such as hindred a full Reformation whereupon it was not so far carryed on by this Queen as 't was sometime before by her Brother Edward the sixth That Queen Elizabeth had a natural propension to favour some part of Popery is not only manifest from her I hope Conscientious conforming so far in Queen Maries dayes as to hear Divine Service according to the rule in the Romish Church and her oft going to confession and afterwards when she came to the Throne her choosing to be Crown'd by a Popish Bishop according to the order of the Roman Pontifical which had so much in it of the Ceremonies and Superstitions of the Church of Rome that 't is thought very probable the Protestant Bishops would not act in it but with great alterations and that therefore she desired 'em not to be ingaged in it But beside this Dr. Burnet gives us the same Character I have suggested for sayes he in his History of the Reformation Queen Elizabeth receiving some impressions in her Fathers Reign in favour of such Old Rites as he had still retain'd and in her own Nature loving State and some Magnificence in Religion as well as in every thing else she thought that in her Brother's 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 Termes that so all parties might be comprehended by them She inclin'd to keep up Images in Churches and to have the manner of Christ's presence in the Sacrament left in some general words that those who believed the Corporal presence might not be driven away from the Church by too nice an explanation of it So far Dr. Burnet In pursuance of these resolves the Queen attempts the accommodating matters of Religion so unto the Romish Clergy as to take 'em into the Communion of the Church of England the which end as Dr. Heylin affirmes she so effectually compass'd 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 political considerations and because the Councill of Trent had commanded it and Pope Pius the 5th had Excommunicated the Queen and discharg'd 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 I 'll give you the words of Dr. Heylin they are 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 corrections as were made therein by those who were appointed to revise it as before is said In the pursuance of which service there was great care taken for expunging all such passages in it as might give any scandal or offence to the
mean as your Lordship doth with the Scripture generally The drawing or encouraging others to do what they are not in Conscience convinc'd they may do My Lord There is a real Disposition yea longing Desires among the Non-Conformists towards a Protestant Vnion and it rejoyceth their very Souls to find some such as your Lordship among the dignified Ciergie and do bless God for you There are some such also in England who tho' they Conform do it not blindfold nor upon Corrupt Inducements We believe there are many of you who can in the fear of God profess you have again and again considered the Ecclesiastical Laws and according to your Duty as you believe you have been and are obedient not only for Wrath but also for Conscience sake and that you are Sound Protestants and as great an Eye-Sore to the Papist as any among the Dissenters However we are as Confident That there are others who are pretendedly at least great zealots for Conformity and yet Aimrather at an Union between the Church of England and the Church of Rome who consequently hate a Protestant Dissenter much more than they do a Papist not being asham'd to profess They would rather be Papists than Presbyterians There are many such who delight not only to misrepresent the Dissenter as your Lordship will perceive by the Reverend Mr. Baxter's reply to your Postscript but moreover to Unchurch all the Foreign Reformed Churches who have not an Episcopal Ordination Thus Mr. Conold in his Notion of Schism Dedicated to Anthony Lord Bishop of Norwich p. 14. asserts That he who is out of this Line of Apostolick Succession and exercises any Ministerial Office without the Commission of Episcopal Ordination is but a Lay-Imposter and a Schismatick from the Catholick Church and p. 43. speaking of Foreign Protestant Churches adds But if any of them have a Ministry which have no other Orders than their own Vsurpation or popular Election I know not how to Acquit them from being Shismaticks from the Catholick Church But yet though he is so severe in Censuring the Foreign Protestant Churches as Schismaticks from the Catholick Church he is as Merciful to Foreign Papists for in his Epistle to the Reader As for those of your Religion vid. the Popish who live under the Laws of the Romish Dominions I have a great Charity for them says he for they can plead Submission to their own Superiors and I am apt to believe that plea may be very considerable when they come to appear before the Prince of Peace and the God of Order There having been some such in the Church of England ever since the first Reformation they have impeded all Essayes for a Protestant Vnion and have done their utmost rather to Accommodate the Differences between Vs and Rome whereby Instead of Relaxations and Abatements towards Dissenters The Church of England has made the Terms of Communion the more difficult and uneasie unto us to the hightning and increasing the Divisions and at this very day will be at the same work wherein unless timely prevented they may succeed We beseech your Lordship therefore to animate your Brethren who are hearty to the Protestant Interest to Consider with just regards the tender Consciences of Dissenting Protestants and to appear in making a brisk Opposition to those who under pretence of making the Church of England the more Grand and August designs her Ruine by bringing her into her Antient Slavery to the Church of Rome 'T is to be wished a Bill Comprehensive of all Sound Protestants might pass in Order to the uniting us But if that cannot be a Bill lesser Comprehensivē with an Indulgence will very much contribute to the Churches peace and the strengthning the Protestant Interest To which end That the Advice your Lordship gives p. 62. to the end may be regarded by all is the Prayer of him who highly values your Lordships great Learning your Christian Temper and Moderation and who is Your Humble Servant April 1. 1682. The Errata PAge 7. l. 11. dele who p. 9. l. 2. After then add my work is l. 18. dele For. l. 35. for they r. the Dissenters p. 19. l. 22. for if r. of p. 20. l. 23. After then add the Bishops of p. 21. l. 32. for Families r. Faculties p. 23. l. 7. after Objection add has offer'd p. 26. l. ult r. of p. 28. l. 10. dele of p. 32. l. 18. r. it has p. 33. l. 10. d. and. l. 28. r. Proctors p. 34. l. 11. r. Scultingius p. 35. l. 15. r. Intelligencers p. 40. l. 1. r. pages p. 41. l. ult add That is several Popish Vestments p. 42. l. 9. after affairs add than in Civil p. 44. l. 6. after drunkenness add does p. 48. l. 5. r. Superstitious p. 55. l. 13. r. Prince p. 59. l. 19. r. Parity p. 60. l. 10. r. to l. ult r. 2. p 71. l. 27. r. Rites l. 38. after that add are l. ult r. why p. 72. l. ult r. Wild. To the READER THE design of the ensuing Treatise is only to shew how necessary 't is that the Church of England make the Terms of Communion with her somewhat more easie For 't is certain that whatever some suggest concerning the fancy humour and obstinacy of Dissenters He who is the searcher of hearts doth know that they are Conscientious in their Non-conformity Could they with a good Conscience conform they would but seeing they cannot as appears by what is insisted on in this Treatise what must they do They must not sin and offend God to please men 'T is not altogether improbable but that a Conformist in his perusal of the arguments in the following discourse may be supply'd with an answer satisfactory to himself and many others notwithstanding which the Dissenters may still feel more conviction in those arguments for their Non-conformity than in any reply made to 'em and therefore cannot Conscientiously conform Hitherto the Dissenters have been reproach'd as a people who cause divisions in the Church about Trifles who though they won't now Conform if there were a Bill of Comprehension on no easier Termes than a complying with the use of the Liturgy they would generally do it I have therefore upon a seririous and deliberate weighing all things thought it meet at this season when a late book of a singular brother calls aloud for it to give an impartial account of the Dissenters sentiments which are more general concerning Conformity having done it impartially rather indeed like an Historian than a Logician The great thing I abide by and judge my self oblig'd to defend is 1. That there are arguments powerfull enough in the judgments of some to fasten plain convictious on 'em concerning the unlawfulness or inexpediency of the use of the present Ordinary Lord's dayes Service Though I may not be convinc'd by them yet others may 2. That so long as any Dissenters are thus fully convinc'd of the unlawfulness or inexpediency of the Liturgy they must not
act contrary to the plain conviction of their Conscience and Conform If then there be any peace in the Church it must be either by a familiar sweet and plain discovery of their mistake or by a relaxing somewhat the rigor of the Terms of Communion The Forms by many years experience we find impossible and therefore as the Bishop of Cork and Ross expresses it the only probable expedient for Union left us is the later In the following History I must say that I have confin'd my self to urge those arguments of the Old Non-conformists which are against those parts of the Liturgy now in being and I have done it without passion or partiality My great care hath been to propose with indifference their judgment to the end the Reader considering it with the same equal mind as 't is written may be the better enabled to pass a Candid Censure on the whole I have not been curious in the choice of words for my design is only the information of the vulgar to whose capacity I have in the most familiar manner I could adjusted the following discourse That the God of Heaven will enable us all to follow peace with all men and Holiness for we must not so far pursue peace as to do any unholy thing in order thereunto ought to be our dayly Prayer to the God of Heaven April 3. 82. Farewell An Account of the Non-Conformists Principles concerning the Terms both of the Clergy and Lay-Conformity SINCE the 24th of August 1662 there have been many a Non-Conformist even among the Ministers and People of England who though they have different apprehensions concerning the Terms of Conformity do yet all agree in their not submitting unto all that is required by the Act of Vniformity There are some among the Ministers who can Conscientiously comply withall that is enjoyn'd the people and there are others that cannot That the Reader may with the greater clearness understand wherein the principal grounds of Non-Conformity consist I will with the greatest impartiality attempt the giving a particular account of the Principles of those who are now most commonly known by the name of Dissenters Not that I design to insist on all those principles they profess to embrace as they are sound Christians and good Protestants but only to shew what their Judgment is as they are Dissenters from the Church of England 1. There being a great difference between the Terms of Conformity imposed on the Ministers and those enjoyn'd the People there are some among the Non-Conforming Ministry who can submit unto the impositions laid on the people but not unto what is exacted from the Ministers They can hear yea read the ordinary Lord's days Service and joyn in the Communion of the Church but yet cannot Assent and Consent to every thing contained in the 39 Articles Book of Common Prayer and Homilies already extant and such as shall hereafter be set forth because they are fully convinc'd that there are several things contain'd in those Books which are not agreable unto the Word of God and because they cannot divine what may be inserted in the Book of Homilies hereafter to be published and are loath to subscribe to they know not what These have so great an advantage against the Conformists that Dr. Stilling fleet when he first entred on the controversies about the Terms of the peoples Communion with the Church wav'd that of the Ministers Conformity As these are Non-conformists so in their writings they triumph over the Conformists But then as they do ordinarily separate from the Communion of the Church and erect orderly Congregations for the Administrations of all Ordinances they have not that advantage which other Nonconformists have For say the Conformists unto 'em seeing you look on the terms of Lay-Communion to be lawfull and to shew so much you do occasionally hold Communion with us your Communion ought to be fixed and ordinary and that because the consideration of the Curches peace and the authority of our Governours in the enjoyning what is confessedly lawfull should oblige your Consciences There are several things replyed First The Ministers being consecrated unto God in that Holy Function of the Ministry dare not look back they commit Sacriledge should they withdraw themselves from the Ministry for wo unto them if they preach not Secondly The great necessity there is of their preaching in order to the reforming the people Moreover they add that they do not separate from the Church they do but preach as Lecturers or Curates unto the Parish Ministers In this controversie I 'll not engage my self for my business is principally design'd to give a right state of the controversie and so far as I can to offer somewhat in the Non-conformists defence which as to this particular shall be only to clear them from that reproach which is cast on them about their going to Church to Divine Service and the Communion and yet do not conform as Ministers The answer is easie viz. There is much more than these things required of them Viz. Subscriptions as enjoyn'd by the Act of Uniformity besides the abjuring the Covenant to the which several who have nothing to offer against the ordinary Lord's days Service and the other Terms of Lay-Communion cannot yield their Consciences 2. There are other Non-conforming Ministers who cannot conscientiously conform either unto the Terms impos'd on the Minister or People Of these there are two sorts 1. Some who look on the particular forms of Prayer imposed on all to be Lawfull but not Expedient 2. Others who consider this particular form of Prayer to be Vnlawfull 1. Of the first opinion are several Presbyterians if not some Congregational Divines For the clearer understanding their Sentiments we must consider 1. That there is a difference between the lawfulness of set forms of Prayer in Thesi and in Hypothesi A form of Prayer in general may be lawfull but this or the other set form in particular sinfull In the Popish Mass Book there are several forms of Prayer which are by sound Protestants esteemed sinfull not because they are forms so much as because they are such forms There are very few besides some Independents and Anabaptists who judge all forms of Prayer because they are forms to be Unlawfull 2. There is also a difference between the lawfulness of a form and its expediency A Stinted Liturgy may in some cases be both lawfull and expedient and in other though in it felf lawfull yet highly inexpedient For ought I can say to the contrary a set form of preaching is as lawfull as a set form of Prayer and 't is manifest that there was a time in the beginning of Edward the 6ths Reign that the making Sermons for the Ministers was as convenient as the making Prayers for them such was the ignorance peevishness and contentiousness of those in Holy Orders That a stinted form was as neeessary to be us'd in preaching as 't was in praying for which reason as an
only form of prayer to be us'd in publique II. But to be more particular there are many among the Dissenters who are furnish'd with such Arguments as the Reader may find in the Abridgment of that book which the Ministers of Lincoln Diocess deliver'd to the King Anno 1605. as also in a part of the Register and among the reasons for Refusal of Subscription exhibited to Cotton Bishop of Exeter by the Devonshire and Cornish Ministry and in several other discourses as in Bayly's Parallel of the Liturgy with the Mass-book Ames his fresh suit against Ceremonies c. The which have fix'd such strong convictions on the Consciences of some Dissenters concerning the unlawfulness of the present Liturgy that they cannot safely joyn with any in the use of it Though some who have not receiv'd such powerfull impressions from the weight of those Arguments can read the Common Prayer and joyn with such as do to the end they may save themselves from the severity of Penal Lawes yet other Dissenters will rather submit themselves to the greatest extremities than venture to dishonour God by doing what they are convinc'd is a sin That the Reader may be mov'd to entertain some charitable thoughts concerning such persons and that the common objection that is laid in against their Non-Conformity which is Humour and Fancy and a Peevish Obstinacy may be fully answered I 'll give an Historical Account of some of those Arguments which do so fully convince some Dissenters that they cannot without laying an unnatural violence on their Families conform Argument I. I. They are perswaded that according to the Rubrick the same honour is put on the Apocryphal Books which is due alone to the Sacred Scriptures For they are appointed to be read as a part of the Old Testament without any note of difference from the Canonical In a discourse before the Common Prayer concerning the Service of the Church 't is asserted that nothing is ordained to be read but the very Pure word of God the Holy Scriptures or that which is agreable to the same beside this after the order how the Psalter is to be read 't is said in the Title how the rest of Holy Scripture is to be read under which Title several orders are to be found Namely 1. The Old Testament is appointed for the first Lessons at Morning and Evening Prayer so as the most part thereof will be read every year once and in the 3d. order 't is said that to know what Lessons shall be read every day look for the day of the Month in the Kalendar following and there ye shall find the Chapters that shall be read for the Lessons both at Morning and Evening Prayer and in the Rubrick after the Psalms are read 't is order'd that then shall be read distinctly with an audible voice the First Lesson taken out of the Old Testament as it is appointed in the Kalendar whereby 't is evident that what is appointed in the Kalendar to be read for the First Lesson is consider'd as a part of the Old Testament the Holy Scripture the pure word of God But the Apocryphal books are in the Kalendar appointed to be read for First Lesson for almost Two Months together even from the latter end of September untill November 24th beside the Holy dayes on which these books are appointed to be read To which add that this is done to the constant neglect of reading a great part of the Sacred Scriptures namely the two books of Chronicles Solomons Song and a great part of the Revelations That 't is the appointment of the Church to read the Apocryphal books as a part of the Holy Scriptures is farther confirm'd by Archbishop Bancroft in the conference held at Hampton Court where as the abridgment has it he tax'd Jerom for calling these books Apocrypha and said he was the first that gave them that name and called his objections against them the old Cavills of the Jews And the Bishops of Winchester affirm'd at the same time that they must needs be held Canonici ad informandos mores Canonical for the information of manners To these I 'll add what Mr. Hutton in his answer unto the reasons of the Ministers of Devon and Cornwall to this very objection They are saith he called Holy Scriptures in a signification at large because the subject they entreat of is God his Love Power our Sanctification and Obedience to him And they may be held Canonical wholsom Doctrines being thence deduced though not simply of themselves yet wherein they agree with the Canon as also because they may serve as they alwayes heretofore have done for a rule to direct and order our Conversation aright In this answer though he seems without the approbation of the Rubrick to make a difference between the Sacred Scriptures and the Apocrypha books yet at length falls in with the Bishop of Winchester asserting that they are a Canon or Rule to direct our Conversation aright But in opposition hereunto 't is generally by sound Protestants asserted 1. That the Apocryphal books are not a part of the Holy Scriptures the pure word of God 2. That there are several things appointed to be read which are not agreable to the word of God nor can be defended by any sound Protestant To make this point the more clear I 'll give the Reader an account of what is reply'd to the distinction of the Bishop of Winchester about the Canon of Faith and Manners and then offer what arguments have been urg'd against this practice of the Church In the second part of the defence of the reasons of the Devonshire and Cornish Ministers 't is thus reply'd to the aforesaid distinction But that we may farther see how heartless and unsound this distinction of Canonical for manners but not for Faith is let us observe how they here make a distinction of faith and manners where none is for all Doctrines of God's word are in this respect Doctrines of faith whether they concern matters of believing or of other Conversation of life wherefore the Apostle hath coupled them together in that place to Timothy saying all Scripture given by inspiration of God c. shewing us thereby that upon one and the same divine Revelation our knowledge and practice both must be grounded And I would entreat these men that give us this distinction to tell us whether it be not a point of faith That we must worship one God and him after his own manner reverencing his Name and keeping his Sabbaths c. And whether it be not a point of faith That we must honour our Parents and Superiors that we must not Kill commit Adultery Steal Slander Covet And whether our Consciences be not bound in these things by the Divine Testimony as well as in any point of our understanding surely unless our Divinity faileth all the word of God is the object of Faith that as well which directeth to manners as that which revealeth
mysteries unto us There is I confess a distinction between Faith and Manners when we come to sort and sever the things contained in the Word into the kinds of duties imposed but when we consider them in the Rule and Principle of the word it self from which the Conscience is certainly inform'd and bound there is no difference but they are all of faith alike even as the same sap which in the branches distinct unto leaves and blossomes was in the Root but one whence it followes that nothing can be properly Canonical unto manners but the same was first Canonical unto faith for we therefore stand undoubtedly perswaded that thus we ought to do because we first believe that God himself would have us to do so and hath reveal'd it to us as his will By this it seems evident that the distinction between Canon of faith and of manners as us'd by the Bishops is idle and impertinent and that therefore notwithstanding all has been said by Mr. Hutton it remains as an undoubted truth that the Service Book doth consider the Apocripha as Canonical as a part of the Holy Scriptures the pure Word of God which is no more than what may be inferred from their confounding the Apocriphal with the Canonical books as may be seen in their great Bible Authorized to be read where dividing the books of the Old Testament into Legal Historical Sapiential and Prophetical In the Historical they place 19 books amongst which they reckon the third and fourth books of Esdras the books of Tobith and Judith the two books of Maccabees and the rest of the Chapters of Esther making the book of Esther to consist of 16 Chapters and then to be part of that book In the Sapiential they place 5 books whereof they reckon the books of Wisdom and Ecclesiasticus for two calling the book of Wisdom the Wisdom of Solomon In the Prophetical they place 18 books of which they reckon Baruch the Prophet and Susanna Bell and the Dragon making the same all one with Daniel consisting of 14 Chapters What can be more clear than this sayes the Defender of the Reasons c. Where to sayes the same Author if we add the book of Homilies how it divers times calleth these Apocriphal Books Holy Scriptures in the same sense wherein the Scriptures of the Old and New Testament are so called saying in the alledging Tobith and Ecclesiasticus the Holy Ghost speaketh so in the Scriptures thereby giving the same Authority and Title with Zechary Luke 1. and the Author to the Hebrews Ch. 3. 7. give to the Holy Prophets in their writing of places out of the Old Testament Thus 't is evident That according to the Service Book and the Sentiments of some great Bishops the great Bible and Book of Homilies the Apocripha is consider'd as a part of the Holy Scriptures The which truth abides in its strength notwithstanding what is argued from the Book of Articles where 't is sufficiently manifest that the Apocripha are no part of the Holy Scriptures for this doth but discover the contradiction there is between the book of Articles and the Service book c. whereby the Non-Conformists are but supply'd with an unanswerable argument against subscription which I 'll give in the words of the Devonshire Ministers viz. That to subscribe to the Service Book is contrary to our Subscription to the Book of Articles the 6 Article whereof under the name of Holy Scriptures understanding only the Canonical Books of the Old and New Testament there mentioned whereof the Apocrypha Books are none and therefore they conclude they cannot safely subscribe because they shall subscribe to two books one contrary to another This being so clear namely that the Apochripha Books are appointed to be read as a part of the Holy Scriptures and as the Canon and Rule of manners I 'll proceed to shew what has been objected against it Not that I 'll trouble the Reader with all but onely with two or three particulars 1. Hereby their error who account these Books Canonical Scripture is confirm'd This was sayes the Lincoln Abridgment the only reason that moved the third Councill of Carthage to decree that they should be held Canonical because they had received from the Fathers that they were to be read in the Church And Bellarmine makes this one of his best reasons to prove that the authority of these books is Divine and Canonical because they are now and have been of old read by the Church in the publique Assemblies so do the Papists in that Book they have lately Published called the Three Conversions of England And Gregory Martin reasoneth thus Their own Service book saith he appointeth these books of Toby and Ecclesiasticus to be read for Holy Scriptures as the other Do they read in their Churches Apocryphal and Superstitious Books for Holy Scriptures so clear it is that the very Papists are confirm'd in their error by this practise of the Church 2. The reading these books though but as the Canon and Rule manners tends so very much to the corrupting the manners of men in some things that the Dissenters can in no way approve of it In the defence of the Devonshire and Cornish Ministers reasons 't is thus argued If the Apocriphal Books be Canonical as teaching manners then whatsoever point of manners those books do commend unto us either by Precept or allowed Example we not only may but must observe it for Conscience sake as a divine Rule or Canon 'T is true hereby a late Order which was that the wicked Dissenters if poor receive not Almes will be defended for 't is but according to the command in Ecclesiasticus 12. 5. where 't is expresly said Give not to the Vngodly hold back thy bread and give it not unto him least he over-master thee thereby But how agreable this Precept is unto the pure word of God or the light of nature let a common capacity judge but though this practice is enjoyn'd to the defence of that but now mention'd order yet there are other allowed and highly approv'd practises which are most odious in the apprehension of the Dissenter and are really abhor'd by all but bloody Papists For Judiths tricking up her self on purpose to tempt and ensnare the heart of Holofernes to uncleanness her compassing an Irreligious Governour by fraud by lies by oaths and protestations in the name of God to the end she might the more assuredly murder him is not only an allowed but a practice highly approv'd of by the book of Judith that is appointed to be read in October The children of Israel though now return'd from the Babylonian Captivity yet to the very time Holofernes was murdered by Judith they remained under the Government of the Emperour The Emperour though an Idolater yet their Lawfull Governour whose Government they should not have shaked off by frauds by lies equivocations and other sinfull practices which yet Judith did to the gaining the greatest applause and
aside the Translation that is most exactly agreeable to the Original and use one that is not only imperfect absurd and senseless but in some things so contrary to the Original But some Dissenters think that their Conformity in this respect cannot but prove pernicious to the Christian Religion as it casts a reproach not only on the last and best translation but even on the Original it self They know how jealous God is about his word unto which no additions diminutions or alterations can be made but to the provoking the most high and the wounding their Consciences and therefore are afraid to conform Argument III. III. The third Argument doth more immediately concern the very Service it self unto which the Dissenters refuse to Conform because of that similitude likeness and agreement there is between it and the formes of Prayer which the Papists use That the Reader may be the more fully acquainted with the true State of this controversie about the agreeableness there is between the English and Roman Service Books and what 't is the Dissenters aim at by their insisting so very much on it I must shew 1. What they say concerning the agreableness that is supposed to be between these Service Books 2. How this came to pass What occasion'd our adhering so closely to the Popish Service Book even when we forsook their Communion 3. The Reasonings of some Dissenters from that agreeableness is suppos'd to be between these two books against the English Service First What they say concerning the agreableness that is suppos'd to be between these two Service books The Dissenters do out of King Edward's Letter unto the Devonshire and Cornish Rebels give this following account of it namely As for the Service in the English Tongue thus manifest reasons for it and yet perchance it seemeth to you a new Service and indeed is none other but the old the self same words in English which were in Latine The difference is that you our Subjects should understand in English that which before was spoke in Latine If the Service of the Church was good in Latine it remaineth good in English for nothing is alter'd but to speak with knowledge that which was spoke with ignorance Furthermore these Dissenters add as I find in their Anatomy of the Service Book That every piece and parcel of the Liturgy word for word is out of these Popish peices namely the Breviary out of which the Common Prayers are taken the Ritual or book of Rites out of which the Administration of the Sacraments Burial Matrimony visitation of the sick are taken The Mass-book out of which the consecration of the Lord's Supper Collects Epistles and Gospels are taken As for the book of ordination of Arch-bishops Bishops and Ministers that is out of the Roman Pontifical These things being so whoever pleads for the English Service book doth so far defend the Romish Mass-book not that 't is a defence of the whole Romish Service for in the Anatomy of the Service Book 't is acknowledged that every thing in the mass-Mass-book is not in our Liturgy though all that is in our Liturgy is word for word in the mass-Mass-book But so far as our Liturgy is defended so far that part of the Romish Service is defended for which reason the greatest Champions who among our Church men have most zealously written in defence of the Liturgy and have been consider'd by the Church of Rome as men who have done great Service to the Roman Religion Thus Whitgift and Hooker have had their applauses from the Romanists 'T is not unworthy observation to find Arch-Bishop Whitgift reproaching Cartwright and the Dissenters as a people eminently serviceable to the Papist and Dean Stilling fleet to give the utmost countenance he could thereunto whereas the truth is that that on which Whitgift grounds his censure will not bear it and though none of Dean Stilling fleet 's adversaries have taken any notice of it that I can find yet Whitgift himself is the man who has had from the Jesuites great thankes for what he has written against Dissenters in defence of the English Service and Discipline That Whitgifts Censure concerning the Dissentes subserviency to Popish designes is groundless being rather the product of his indiscreet passions than of sound arguings is evident in that the great reason given to shew that the Dissenters are the Papists promoters is because they assert that the Papists ought not to be compel'd to receive the Supper of the Lord so long as they continue in their Popery that is they ought not to act contrary to their Conscience nor dissemble with Almighty God by professing themselves to be Protestants even when they are really and in heart Papists whether this be to gratifie the Papist let the impartial Reader judge But that Whitgift has gratify'd the Papist in his writings against Dissenters I 'll evince by producing what the learned Parker in his Ecclesiastical policy lib. 1. chap. 33. insists on in answer to this objection of Whitgift Bancroft and others where he shews how William Reignolds the Jesuit asserts that John Whitgift in his discourse against Cartwright has defended the Catholick Cause and accordingly the said Reignolds in the preface against Whitaker makes great use of Whitgift and in the book it self he sends Mr. Whitaker unto Dr. Whitgift for a supply of reasons for the confirming their notion about putting of our caps and making curtesie at the hearing the Name of Jesus Scultinyns and Stapleton give the same Character both of the writings of Whitgift and Bancroft against the Puritanes even as Gretzer the Jesuit triumphs in Saravias and Sutcliff's defence of the Episcopal Authority in Civils And as Whitgift even so Hooker for the service done the Church of Rome by what they have writ in defence of the worship and discipline of the Church of England hath had the praises of the Romanists This Mr. Walton in the life of Hooker has observ'd which is no more than what Dr. King Bishop of Chichester was acquainted with as he himself expresses in a letter to honest Isaac I am glad you mention sayes the Bishop how much value Robert Stapleton Pope Clement the 8th and other eminent men of the Romish perswasion have put upon this book having been told the same in my youth by persons of worth that have travelled Italy And what doth this discover less than that such is the agreement between the Service and Discipline of the Church of England and that of Rome that whoever pleads for the one defends the other Furthermore in the Anatomy of the Service Book we are furnished with an Historical Account of the Papists approving our Liturgy There be sayes the Author thereof abundance of instances for the Papists approving our Liturgy witness Mortons Appeal Pope Pius the 4th and Gregory the 13th offered to Queen Elizabeth to confirm the English Liturgy Witness Dr. Abbot then Prelate of Canterbury and Mr. Cambden in the life of Queen Elizabeth who
and design of Whitgift as one who acted rather like a Spanish Inquisitor than a good Protestant imposing Articles that were of an ensnaring tendency is what I find in the Letters of the Lord Cecil unto the Arch-bishop with Arch bishops reply Numb 4. 5 6. The which is more generally suggested in Cambden who mentions the dissatisfaction of several noble men with the Bishops proceedings but more expresly by a moderate writer in Queen Elizabeths who in his plea of the innocent doth in the name of the Non-Conformists speak thus of the Lords of the Councill And this is not all that bindes us to their honours for in our private troubles about the Ceremonies and Subscription we the poor and faithfull Ministers of Christ whensoever we have opened our cause and humbled our selves unto them we have found great justice and equity and divers times great relief and ease from our troubles No doubt they seeing our innocency that of meer Conscience without any the least inclination to disloyalty to our Sovereign we did forbear to do those things they have tendered our cause and lovingly effected that we might not be too much over-burdened Moreover concerning the Bishops they say What could we do less or better than to repair to the Reverend Bishops for Counsell and Comfort which for the space of ten years or the most part thereof they did in some good measure afford unto us till as I take it by the relation of some in the same broyles the Papists had cunningly wrested our good Fathers from us that they could and would do no further for us Then yet complaining of our case and opening our doubts unto them we did as the Law affordeth that the cause should be brought before the Ordinary in all doubts about ceremonies of the Church Established by Law and finding not our selves resolv'd by our ordinaries alas what could we do less than quietly to suffer our selves with great grief bewailing our flocks to be suspended imprisoned and deprived And this hath been the cause of all them which have not used the Ceremonies so fully as some other of their Brethren By this 't is evident that as Queen Elizabeth's Education natural temper Interest of State and I verily believe Conscience of Duty unto God inclin'd her to such an establishment in the Ecclesiastical Constitution as might be most gratefull unto the Papist even so some of the Clergy who by Heylin are called Melancthonians of whom Whitgift and Bancroft were principal in their times did their utmost by insisting so very much on the Ceremonies Subscription c. to the same end the Queens Majesty did whereby to the great grief of many Sound Protestants the Service of our Church was made to resemble as much as possible that of the Church of Rome But 3. I 'll now consider the reasonings of some Protestant Dissenters from this similitude likeness and agrement there is between these two service books against the ordinary use of the English Liturgy Whoever will make a due enquiry into the History of the Reformation will find that in Edward the 6th his dayes Hooper Lord Bishop elect for Glocester scrupled the Episcopal Vestments because they had been invented cheifly for celebrating the Mass with much pomp and had been consecrated for that effect In Queen Maries time the exil'd Protestants at Frankford such as Knox and those of his perswasion refused to Minister the Communion by the book of England for that there were some things in it placed only by warrant of man's Authority or no ground of God's word for the same and had also a long time very Superstitiously in the Mass been wickedly abused See discourse of the troubles at Franckford Moreover in Queen Elizabeth's and King James's dayes several manifested their dislike of our Liturgy for this very reason because 't was so like unto the Romish Service I 'll give some particular instances with those reasons that were by 'em urg'd against a complyance with a Service Book so like that of the Papists In a part of the Register you have the sense of Mr. Edward Deering who sayes that The similitude that this book has with the form of Prayer which the Papists used I think declineth from the equity of these Lawes Deut. 7. 25. Deut. 12. 30. Deut. 18. 9. which things 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 Gentiles Yea the second Councill of Bracca made a decree that no Christian should have either Bay-Leaves or Green Boughes in their houses because the Gentiles so accustomed And at this day all Reformed Churches in France Polonia Helvetia Scotland and other places have changed that form of Prayer which prudence of all ages if we shall condemn the rebuke of the Apostle I think will touch us 1 Cor. 14. 36. Came the word of God out from you or came it else to you only Secondarily we have the Psalmes Venite Benedictus Magnificat nunc dimittis usual in our Ministry of which we can give no good reason Nor I see no cause why we should more leave out the Ave Maria. And because of parting the Scriptures again into the Epistles and Gospels which was not heard of before the dayes of Popery I dare not avow that this is that reverent handling of the Scripture and the right dividing of the word of truth which St. Paul requireth 2 Tim. 2. 15. But the Abridgment is much more full on this Subject shewing what are the many Scriptural Arguments against all complyances with the Superstitions the which is farther confirm'd not only from the Fathers the Transmarine Protetestant Divines but also by our own Old Protestant Doctors of the Church of England Take it as in the Abridgment where 't is asserted that 't 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 or 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 decent and orderly without em but to their reasons this may appear say they 1. By the Second Commandment which forbids all provocation unto spiritual fornication as the 7th doth unto that which is Carnal 2. By the Commandment and direction God hath given us in his word to separate our selves from Idolaters and be as unlike to them as may be especially in their Religious Observations and Ceremonies to abolish not only all Idols but also all the Ceremonies and Instruments of Idolatry and that so as we may best shew our utmost detestation to them and root out the very
be less so under a Catholick King then they may say you have with the approbation of his Holyness the Pope what formerly you had by the good liking of the Heretick only 'T is not improbable that at first the Pope will be content we shall use the same Liturgy we now have with very little alterations and to gain England under his Tyranny will consent to what Pope Pius would have done in Queen Elizabeth's days and a late Pope in Laud's time and then by little and little add unto the Liturgy sometime a few Prayers and again for the greater Solemnity Decency and Order in the Administration of Baptism may add to the sign of the Cross that of Salt and Spittle and Lights c. Seeing then this may be so there are many among the Dissenters who are afraid to comply with the use of the English Liturgy least by their practice they give an unanswerable advantage to their implacable enemy the Papist They are aware of the design they are sensible how the Romanists have been practising on the Church of England and what use they 'l make of their not driving on the Reformation much farther and therefore now in this day do think they shall highly provoke the Lord to jealousie should they give countenance to the Service Book which may be so easily improved to the advancing the superstition of the Roman Catholick But if after all it be said by any that these things are Light-points and not so much to be insisted on no other answer shall be given but that of the Reverend Mr. Dering in his reply to an objection of a like nature as 't is in a part of the Register If I seem curious or stand upon light points beside that in the worship of God there is nothing light so the Conscience of man is exceeding tender that it will neither be troubled nor touch'd in the least tittle contrary to the perswasion of truth The weight of sin is not in substance of matter but in the Majesty of God that is offended and be the thing never so little yet the breach of his Commandment deserveth death This faith we have learn'd of him that is the wisdom of the father and our only Prophet that is whoever shall break one of these least Commandments these words which are shall break one of the least have every one a greater weight than may be contemn'd of any man Argument IV. There is in this Service Book a strange disorder and confusion unworthy the grandure and Majesty of that God unto whom we make our approach in Prayer God is a great King his Name is dreadfull even among the Heathen he is great and greatly to be feared and reverenced even in the Assembly of his Saints God is in Heaven we on the Earth and therefore as our words must be few even so must they be utter'd in the gravest and most serious manner God is a jealous God and 't is dangerous to trifle with him when we come to worship him Yea God is a God of Order and not of Confusion and therefore our Addresses should be in the most Solemn Order This all will grant but the question is whether there be any such disorder in the Common Prayer Book For this has been formerly objected against the extempore and free Prayer of Dissenters who are said to enter rashly into God's presence and pray after the most disorderly manner conceivable how then comes this to be urg'd may some say against that set form of Prayer which has been with the greatest deliberation of the Fathers of the Church Compos'd I reply That the Reader may the more distinctly Comprehend what I have to offer on this Fourth head of Argument I must beseech him to consider 1. That I am not defending such as will inconsiderately Rush into the presence of Almighty God and prophane instead of honouring the name of God in Prayer I durst not plead for such an Irreverent or uncomely practice Neither 2. Do I design to offer any thing against those who will seriously meditate on what they have to do when they make their approaches unto the Throne of Grace Premeditation on the matter to be prayed for on the Method of the Address yea and on the choice of Expressions is so far from a Sin in my Judgment that I verily believe it to be a duty Neither 3. Do I Object against the prudent and necessary Use of some set form of Prayer in publick for many may be endow'd with the Grace of Gods Spirit who abound not with its Gifts and 't is not enough that a man has the Grace of Gods Spirit to enable him to be the Mouth of Others to God in Prayer 't is the Gift that in this Case is requisite the which some may not have who yet must pray in publick or publick Worship must be totally omitted in which Case the using a Form of Prayer is not only lawful but highly expedient These things premised the Reader may easily perceive who it is for whom I do not Apologize as well as that I am not arguing against the Divine Service Book as it Contains a Form of Prayers nor as it a form imposed which yet I approve not of but as 't is such a form so disorderly and Confused a Form This is insisted on in the Altar of Damascus and in the Lincoln Abridgment In the Altar it is thus expressed Then again their Prayers are shred into so many small pieces They pray in Two or Three Lines and then after having read some other things come and pray as much more and so to the Twentieth or Thirtieth time with pauses between Prayers should be continued together not cut off and interrupted or cut in small pieces They do with their Prayers as they do with their Gospels and Epistles which they rent from their Contexts which would serve for memory and greater Edification So sar he To whom I add That if a Dissenting Minister in Pulpit before his Sermon when he addresses himself to God in Prayer should utter Three or Four Sentences in Prayer and then go off to another thing to the reading Two or Three Verses in the Bible and then to his Prayer and then to Reading would not the generality of the Church say this Dissenting Minister by Confounding Reading and Prayer offers up his Requests after a most disorderly manner But to the Abridgment In the Abridgment 't is urg'd That by this Book sundry things that bring great Disorder and Confusion unto the Worship of God are appointed As that the People should say after the Minister whole Sentences of Prayer and Scripture yea the Minister one part of the Prayer and the people another and in sundry parts of the Letany the people make the Prayer and the Minister only directs them what to pray for The Minister at some time must pray and the People give the reason of the Prayer for Instance The Minister Prayes saying Give peace in our days