of the Rites Service and Ceremonies Their was another Mass which was called the Mass of Ambrose a ridiculous thing which they afterwards fathered upon him different from Gregory's whereof we read in after times and there was great contention which Mass should be received into the Churches Which when Pope Adrian who was Anno 796. saw he was put to his shifts and said he would refer it â—o the Will of God whether he would by any visible sign Approve the Mass of Gregory 〈◊〉 of Ambrose So these two Books â—ere 〈◊〉 together upon the Aâ—â—ar in St. Peter's Church and 〈◊〉 called upon God to shew which of the two be approved the Doers were shut all Night and the next Morning when they returned into the Church the Book of Ambrose was found lying as it was laid down and the other was all torn and dispersed through the Church The Pope maketh the Comment that the Mass of Ambrose should lye untouched and the Mass of Gregory should be used through the World And so â—e did Authorize and Command that it should be used in all Churches and Chappels which Charles the Great did second Commanding that only to be used and Ambroses to be Burnt Gregory the first Ordained the Letanies or Supplications saith Platina The Responses and Gradual was given by Pope Gregory saith Pol. Virgil. The Collects Ordinary as saith Durandus were Ordained by Pope Gregory the other Collects added by sundry Popes as Cassandar in Liturgia cap. 21. He made the Offices of the Church and disposed the Nights and Days Antiphones or Singing-Service he polished the Rites of the Mass and renewed its Canon he made the Introitus to the Mass with the Particles he Commanded the Kyrieeleison and Hallelujah to be Sung He ordered the singing of Psalms the Letanies and Processions Balaeus Cent. 1. p. 62. sect 32. The Prescript Number of Psalms and Lessons was brought into the Church by Gregory the 7 th Anno 1073. saith Durandus The Epistles and Gospels Platina gives to Pope Damasus Anno 384. Pope Anastasius brought in Standing at the Gospel Anno 400. as saith Platina and Pol. Virgil. Austin Confess lib. 9. shews that the Latine Church had no Singing-Service that was brought into our Ceremonies saith Polidore Virgil from the old Heathen de Invent. Rer. lib. 6. c. 2. who were wont to Sacrifice with Symphony witness Livies l. 9. The Primitive Church had no Altars Pope Sylvester was the first Author of their Consecration Bellar. de Verb. Dei l. 4. c. 3. Anno 334. Then consequently no Bowing to them nor Kneeling before them being all Novels As little can you find the English Festivals in Antiquity The Centurists tells us Observandum est Apostolos Apostolicos viros neque de Paschate neque de aliis quibuscunque festivitatibus legem aliquam constituisse It is to be observed that neither the Apostles nor any Apostolick men have given us any Law for the observation of Easter or any other Feast whatsoever Magd. Cent. 2. Chap 6. p. 119. They also tell us out of Origen That it was not lawful for Christians to observe the Feasts or Solemnities either of Jews or Gentiles Cent. 3. p. 137. The Council of Laodicea in the 37 Can. forbad the Heathenish or Jewish Feast Non oportet a Judaeis vel Hereticis Feriatica quae mittuntur accipere nec cum eis dies agere Feriatos The Canons of the Ancient Councils forbad to keep the Pagan Feasts and to deck their Houses with green Boughs and Bay leaves as they did in the Kalends of January Con. Affr. Can. 2. Tolet. 4. Can. 5. Brac. 2. c. 7. The Festivals observed by the Ancients were not accounted more holy than other days Jerome on Matth. 5. saith Non quod celebrior sit dies illa qua convâ—nimus The Waldenses The Ancient Fathers of the Protestants held that they were to rest from labour upon no day but the Lord's day Aeneas Sylvius The Rites and Geremonies of Marriage as expressed in the Office of Marriage in the Liturgy do not appear to have been in use in those Primitive times It being decreed by Pope Julius and Serâ—â—ius about the middle of the 4 th Century That all Marriage should pass the Benediction of a Priest upon penalty of Saâ—riledge The Office being taken from the Papists and those very Restraints laid upon Marriage at what seasons People may Marty and when not are taken out of the Romish Rubrick Pope Clement having ordained that from Septuage sima till Easter from Rogation till Whitsunday and from Advent to Epiphany Marriage should be prohibited and which Doctrine of Devils is translated from their Rubrick to ours As for Bowing to the Altar and to the East and at Entrance into Churches and Temples they are Reverences which seem to be fetch'd from an Elder date viz. from the Pagan Idolaters and from whom the superstitious Ancients and Papists had them and we from them Dr. Willer in his Synop. Papisi p. 492 493. saith That Bowing at the Altar and Name of Jesus are superstitious Idolatries As for Ecclesiastical Orders and Officers of the Lord Arch-Bishops Lord Bishops Deans Arch-Deacons 〈◊〉 and the Supremacy exercised one over another in the Church of England they are so far from having the stamp of Primitive Antiquity that they are not to be found therein at least for the three or four first Centuries Dr. Stillingfleet in his Irenicum p. 177. tells us after this manner viz. That whether any shall succed the Apostles in superiority of Power over Presbyters or all remain governing the Church in an equality of Power is no where determined by the Will of Christ in the Scripture which contains his ROYAL LAW and therefore we have no reason to look upon it as any thing flowing from the Power and Authority of Christ as Mediator and so not necessarâ—ly binding to Christians And further assures us That Episcopal men cannot shew by the word of God neither by the practice of the Apostles nor so much as by the PRIMITIVE CHURCH that a Minister of Jesus Christ hath had any superintendency over several private Churches or that a Bishop hath ordained Ministers by his sole and pure Authority as is now practised in England or that he who is not naturally Invested with any Authority should have the power to Delegate others and much more Secular persons And if any would be better satisfied herein there are two late pieces which may fully do it viz. one by Dr. Owen in a Book called The Order and Communion of Evangelical Churches and the other in a Book called No Evidence for Diocesan Churches and Bishops in the primitive times The Primitive Fathers were against dedicating of Churches to Saints and Angels Austin saith If we build a Church of Stones or Wood unto any most excellent Angel are we not accursed and anathematized from the Truth and from the
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-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-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
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
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
give a fuller and clearer demonstration of our not symbolizing with Antiquity in all our Rites and Ceremonies FIRST Because so many of them are Novel and so many disown'd by Antiquity And so much which has been really from Antiquity has been disowned by us and blotted out of the Liturgy First That most of them are novel or disown'd by Antiquity We shall begin with those three principal Cemonies about which there was so much contention at the Savoy viz. Kneeling Surplice and the Cross in Baptism 1. That of Kneeling at the Altar or at the Sacrament of the Supper is put amongst the rest of the Ancient Ceremonies before any such thing as Popery was in the World which is Novel and but of yesterday never known before Transubstantiation nor with us Protestants received till Edward the Sixth's second Common-Prayer for in the first it was not Peter Martyr saith Propter Transubstantiationem realem presentiam invecta est in Ecclesiam That to maintain Transubstantiation and real Presence it was brought into the Church We are told in the Decretal that Pope Honorius Anno 1214. ordained Kneeling at the Sacrament And his Predecessor Innocent the 3d Transubstantiation It is said That in Tertullian and Chrysostom's time they were said to stand at the Altar when they partook of the Supper Socrates saith They took it in a Table Gesture eating it at their Love-Feasts And Paraeus asserts the same Hereupon the Protestant Reconciler tells us To restrain this kneeling posture at the receipt of the Sacrament out of due Reverence to Antiquity when no such posture was used by Antiquity I fear cannot be well excused from Falshood or from imposing on the People Secondly As to the Surplice the Fathers used it not tho it is clear the Pagans did from whom the Papists had it and we from them Salmasius as well as Petavius his Adversary do own that in the Primitive Times the Presbyters did not wear any distinct Habit from the People Caelestius Reproves the French Bishops who began it as a Novelty which tended to Superstition and made way to Mockery and Deceiving of the faithful The Surplice was brought into the Church by Pope Adrian Anno 796. Dr. Stillingfleet tells us That as for the Surplice in Parish Churches it is not of that consequence as to bear a dispute one way or other Unreas of Separation p 38. AS to the Sign of the Cross in Baptism upon the Forehead only we read of no such Rite amongst the Antients though the 30th Canon of the Church tells It is an honourable Badge and a lawful Ceremony by which the Child is dedicated to the service of Christ and which Rite was held in the Primitive Church both Greeks and Latines with one consent and great applause It is true the Antients after Baptisin did sign the baptized with a Cross upon his head and breast and anointed him with Chrysm as a distinct Order from Baptism but no such Signing in the act of Baptism as part of that Ordinance In Edward the sixth's time the Reformers did as the first service-Service-book makes mention sign the Elements three times with the Sign of the Cross and also the Child upon the Forehead and Breast when the Godfathers named his Name and afterwards in Confirmation again in the breast and forehead but all this is laid aside and a new thing taken up which is neither to be found in Antiquity nor in the first Pattern of our Reformers As to the order and office of Confirmation in the Rubrick and Liturgy it is another thing than the Antients used That was to be done with Chrysm by the hands of a Bishop with two Crosses one on the Breast the other on the Forehead immediately after Baptism was administred and as a distinct Ordinance from it but this is to be performed by the hands of a Bishop without any Chrysm or Consignation when they come to years of discretion And as there doth not appear any Warranty from Antiquity for this Confirmation so neither is there any direction in Scripture for it as Archb. Cranmore doth fully acknowledge whereof we have an account from Dr. Burnet out of a Manuscript written with the Bishops own hand by way of Question and Answer as he found it in Cotton's Library Cleop. E. 5. Quest Whether Confirmation be instituted by Christ Answ There is no place in Scripture that declareth this Sacrament to be instituted by Christ 1. Because the places alledged for the same be no Institutions but Acts and Deeds of the Apostles 2. Because those Acts were done by a special gift given to the Apostles for the Confirmation of Gods Word at that time 3. Because the same especial Gift doth not now remain with the Successors of the Apostlest Quest. What is the external Sign Answ The Church useth Chrysma but the Scripture maketh no mention thereof As for the Office of Baptizing of Infants as enjoyn'd in the Liturgy for Regeneration upon the Deed done and to be performed by Goslips who are to profess Faith and Repentance in the Infants name and stead is generally scâ—upled and disowned by the Dissenters as savouring too much of Popery though the greatest part of them do baptize their Infants And as for the Antiquity of the practice if any credit may be given to many learned Paedobaptists it will not appear whereof take these following Instances The learned Dr. Taylor tells us in his Disswasive against Popery That there is a Tradition to baptize Infants relies but upon two Witnesses Origen and Austin and the latter having received it from the former it relies wholly upon a single testimony which is but a pitiful Argument to prove a Tradition Apostolical He is the first that spoke it but Tertullian that was before him seems to speak against it which he would not have done if it had been a Tradition Apostolical And that it was not so saith the Bishop it is but too certain if there be any truth in the words of Ludovicus Vives saying that anciently none were baptiz'd but persons of riper years He says thus in his Com. on August l. 1. c. 27. whose words are as followeth viz. None were baptized of old but those who were of Age who did not only understand what the Mystery of the Water meant but desired the same the perfect Image whereof saith he we have yet in our Infant Baptism for it is asked of the Infant Wilt thou be baptized for whom the Sureties answer I will The Doctor adds That the Parents of Austin Jerom Amhrose although Christians did not baptize their Children till they were 30 years of Age and that it will be very considerable in the Example and of great Efficacy for the destroying the supposed necessity of derivation of Infants Baptism from the Apostles Hugo Grotius in Annot on Mat. 19. 14. saith It was no small Evidence that Baptism of Infants many 100 years was not
Church of God because then we give unto a Creature that service which is due unto God only Cont. Maxim lib. 1. Arg. 11. de Spir. Sancto Erasmus upon Austin 's words hath in the Margent marked thus This is done now to each one of the Divi or Saints viz. not a Church erected without such a Dedication Pope Vitelliaâ—us brought in Organs and other Musical Instruments into the Church about the 8 th Century Bell de bon oper lib. 1. c. 7. Rogation-week or Gauge-days were Ordained by Pope Leo 444. as saith Platina Massaeus and Polidor Virgil. Pope Zacharias in the year 737 Ordained Priests Gowns Tippets and Four-corned Caps Chron. Achil. Faseicul Temp. Pope Boniface Ordained Wednesdays Fridays and Saturdays Fasts as saith Platina And that Anno 425 Pope Boniface Ordained Vigils or Saints Eves Fasts as Polidor Virgil and Pantaleon affirm To which is called the Apostles Creed was not as now in our Liturgy known in the Primitive times but has past great alterations 1. It is manifest the Fathers in the first Ages do give us the Creed in other words not one of them giving us this Form for above 300 years after Christ Ignatius Irenaeus Origen Tertullian write the Churches Faith but none of them in this form 2. We have Bishop Vsher that great searcher into Antiquity giving us an account of the Additions made to it in his Dissert de Symbol p. 16. viz. Maker of Heaven and Earth was a new Addition not in the ancient Copies 2. Conceived is added the old form is Born of the Holy Ghost 3. the word Dead is added 4. Descended into Hell is added 5. the Name of God Almighty to the Articles of Christ's sitting at the right hand of God 6. Catholick is added to Holy Church 7. Communion of Saints is added And 8. Life everlasting is added And which Additions faith Bishop Vsher were not made at once but at several times And the Bishop affirms that the Nicene was as Confidently and more Anciently called the Apostles Creed As for the Athanasian Creed Quicunque vult c. fathered upon Athanasius Bishop of Alexandria in the 4th Age It appears to be otherwise and to have no such stamp of Primitive Antiquity as Dr. Burnet Hist of Reform Part 2. B. 1. p. 167. informs us viz. That they went according to the Received opinion that Athanasius was the Author of that Creed which is now found not to have been Compiled till near three Ages after him Secondly It doth appear that what was of pure Antiquity and in use in those first Centuries viz. 2 3 4 are either not used or blotted out of the Liturgies having been heretofore in use The Protestant Reconciler Part 1. Chap. 8. from pag. 261. to 299 gives an account of the Ancient Rites and Ceremonies in use amongst the Ancient Churches and Fathers now laid aside viz. Love-feasts Kiss of Charity Deaconesses Praying standing from Easter till Whit sunday Dipping or Plunging the Baptized yea the Trine Immersion Deferring Baptison till Easter and Whitsunday Exorcism Sufflation Anointing the Sick Chrism White Garment Milk and Honey to the New Baptized giving the Eucharist to the Infant from the 3d to the 12th Century mingling Water with the Sacramental Wine All eating of one Loaf in the Supper to send the Eulogiae or Broken Bread to the absent to receive standing or in a Table Gesture to pray for the Dead c. All which are Rejected And many of these though in the first Common-Prayer in Edward the Sixth's time laid aside as the said Author p. 298. tells us concluding thus Hence we may see how vainly 't is pretended that these Ceremonies were retained or imposed to manifest the Justice and Equity of the Reformation by letting their Enemies see they did not break Communion with them for meer Indifferent things or that they left the Church of Rome no farther than she left the ancient Church as saith Dr. Stillingfleet When 't is manifest saith he that we left off praying for departed Saints the Vnction of the Sick the mixing Water with the Sacramental Wine the Chrysm Exorcism the anointing the baptised Person Crossing the Breast and at the Consecration of the Eucharist and the baptismal Water with many other things which were retained in the ancient Church and in the Liturgy of Edw. 6. Thus you see that notwithstanding the great cry of Symbolizing with Primitive Antiquity and not at all with Rome that the latter appears to be as true as the other is false their Litnrgies Rites and Ceremonies being as said a Composition of Pagan Papal Inventions with some Novel Additions of their own and Primitive Antiquity almost wholly excluded And it is very observable to consider what Alterations have been made in Edw. the Sixth's Liturgy to gratifie the Papists as omitting that Clause of the Letany FROM THE BISHOP OF ROME AND ALL HIS DETESTABLE ENORMITIES and that in the Commination CURSED BE THE WORSHIPPERS OF IMAGES and have left out that Exhortation which is condemned as a most vile abomination in their usual Masses where People Gaze but do not Communicate Secondly In the next place it will appear that as we do not Symbolize with Antiquity in our Rites and Ceremonies that we do symbolize in most if not in all of them with Popery though so positively denied by the learned Which is manifest first by the several particulars before mentioned for as the Church of England doth not symbolize with Primitive Antiquity therein as it is plain they do not if our Authors speak true so they do fully symbolize with Popish Novelty as the proofs make manifest both in Kneeling at the Altar Cross in Baptism Surplice c. Secondly This symbolizing with Popery in our Rites and Ceremonies appears by what is fully owned and acknowledged by Parties themselves The principal part of Worship both as to matter and manner performed in the Church of England is contained in the Rubrick or service-Service-Book by Law established which in the beginning of the Reformation in H. 8. time was no other than the Romish Liturgy some parts only being translated into English viz. the Creed Pater-Noster Ten Commandments and Letany Edw. 6. went further translating it all into English yet retaining the same Service word for word except some alterations for so Mr. Fox tells us in the King and Councils Letter to the Devonshire men about the alteration of their Mass-book who by the Instigation of their Priests had been stirred up to Rebellion wherein it is thus told them as recorded Act. Mon. 2 Vol. p. 1189. As for the Service in the English tongue it perchance seems to you a New Service and yet indeed it is NO OTHER BUT THE OLD THE SELF-SAME WORDS in English for NOTHING is altered but to speak with Knowledge that which was spoken with Ignorance only a few things taken out so fond that it had been a shame to have
heard them in English Some alterations were made afterwards in the 2 d of Edw 6. and some by Q Elizabeth and some few by King James but the Body and Essentials of it continued and was preserved for so faith K. Charles the 2 d. In his Preface to the Common-Prayer annext to the Act of Uniformity in these words That we find that in the Reigns of several Princes since the Reformation the Church upon just and weighty Considerations her thereunto moving hath yielded to make such alterations in some particulars as in their respective times were thought convenient yet so as the main Body and Essentials of it as well in the chiefest materials as in the frame and order thereof have still continued the same unto this day and do yet stand firm and unshaken notwithstanding all vain attempts and impetuous assaults made against it by such MEN AS ARE GIVEN TO CHANGE In Confirmation whereof you have the testimony of King James as Mr. Calderwood in his History of the Church of Scotland informs us who tells us that King James in the 8th Session of the General Assembly held at Edenburgh Aug. 4. 1590. said these words in his Speech to them viz The Kirk of Geneva keep Pasch and Yule whereof no Constitution And as for our Neighbour Kirk of England their Service is an evil said Mass in English they want nothing of the Mass but the liftings but that the Kirk of Scotland was the sincerest in the World So that you have the Acknowledgment and Grant of three Kings to the truth hereof that the publick Worship and Service of the Protestant Church of England contained in the English Liturgy and practised in the Church is the same in the main Body and Essentials chiefest Materials Frame and Order with that of the Popish and whoever will take the pains to search into the Popish Breviary Ritual Missal and Pontificial which four comprehend their whole Liturgy will find though there may be some alterations and variations in several particulars yet as the King grants the substance and chiefest materials and order is the same and that ours is taken out of theirs viz. Collects Mattins Eversongs Epistles Gospels Creeds Letanies Consecration Administration of Sacraments Baptism of Infants with Gossips to answer for them Kneeling at the Altar Confiteor Absolution Confirmation Burial Matrimony Visitation of the Sick Ordination of Arch-Bishops Bishops c. And which will appear particularly by what follows Dr. Moore in his Mystery of Iniquity â—ib 2. ch 22. p. 468 says thus For undoubtedly our Herâ—ieal Reformers did not as is the use of some act out of peevishnesâ— and spight and please their own humour and impetuosity of Spirit as being part of the chaste Spouse of Christ the true Apostolick Church the Mother of us all deals as a Mother with all those that profess themselves in any sense Children of Christ's Church and therefore would not have them divided more than needs whence it is that out of a spirit of Charity and tender Kindness she has in some things in themselves Indifferent what Indifferent things they are you have heard humbly condescended to symbolize with that lapsed Lady of Rome to bring off her abused Paramours to the pure Worship of God which Condescension as is well known took good effect for some space of Years and the Catholicks joyned in publick prayer and service with us and well they might being as our three Kings have granted so much their own only in the English tongue till that Harlot that makes nothing of having her Children divided forcibly rent off the English Roman Catholick from so reasonable and Christian a Communion and yet saith he does not our Church cease to use this charitable Courtship and sweet Condescension towards them still viz. yet symbolizing with her to win them off to such a Worship as is every way as graceful as their own Dr. Stillingfleet in his Irenicum speaks to this purpose viz. That the great reason why our first Reformers did so far comply with the Papists it was to gain and lay a bait for them and which he hopes was never intended to be a Hook for the Protestants Thirdly Will not the Symbolizing with Popery appear more particularly by comparing our Divine Service in the Common-Prayer and Rubrick with their Divine Service in their mass-Mass-book and Rubrick and how much we have taken them for our pattern and follow their direction in the particulars following viz. First In the time when Divine Service and publick Worship is to be performed Secondly In the Divine Service it self which is to be performed Thirdly In the Rites and Ceremonies performed in Divine Service and Worship First As to the times of Worship their Breviary and Kalendar do divide the year into Feasts Vigils Fasts and Working-days So do we take ours directly from them dividing our Kalendar by theirs both as to Feasts Vigils Fasts Working-days It is true they have more Feasts than we but all ours are found in theirs and taken from them as our Ritual makes manifest For Instance 1. Their Feasts are divided into Movables and fix'd So are ours Their Movable-Feasts and Holy days are Movable Feasts 1. Their Easter-day on which the rest depend is always the first Sunday after the first full Moon which happens next after the 21 st of March and if the full Moon happens upon a Sunday Easter-day is the Sunday after with a Vigil before So ours from them expresly 2. Their Advent-Sunday is always the nearest Sunday to the Feast of St. Andrew whether before or after and to four Sundays after So ours directly 3. Their Septuagesima-Sunday 9 Weeks before Easter So ours 4. Their Sexagesima-Sunday 8 Weeks before Easter So ours 5. Their Quinquagesima-Sund 7 Weeks before Easter So ours 6. Their Quadragesima-Sunday 6 Weeks before Easter So ours 7. Their Rogation-Sunday 5 Weeks after Easter So ours 8. Their Ascention-day is 40 Days after Easter So ours 9. Their Whitsunday with a Vigil 7 Weeks after Easter So ours 10. Their Trinity-Sunday is 8 Weeks after Easter So ours And 24 Sundays after Trinity 2. Their Fixed Feasts are as followeth viz. Fixed Feasts 1. The Circumcision of our Lord Jesus Christ the first of January 2. The Epiphany 6 January 3. Their Conversion of St. Paul 25 January 4. Their Purification of the blessed Virgin with a Vigil 2 February 5. Their St. Matthias 24 Feb. with a Vigil before it 6. Their Anunciation of the Virgin 25 March Vigil 7. Their St. Mark 25 April 8. Their St. Philip and Jacob 1 May. 9. Their St. Barnabas 11 June 10. Their Nativity of St. John Baptist 24 June and Vigil 11. Their St. Peter the 29 June Vigil 12. Their St. James the 25 July Vigil 13. Their St. Bartholomew 24 August and Vigil 14. Their St. Matthew 21 September Vigil 15. Their St. Michael 29 Sept So ours to which we add And all Angels 16. Their St. Luke 18
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
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-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