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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69915	A plea for the Non-Conformists giving the true state of the dissenters case, and how far the Conformists separation from the Church of Rome, for their Popish superstitions and traditions introduced into the service of God, justifies the Non-Conformists separation from them for the same : in a letter to Dr. Benjamin Calamy, upon his sermon, called, Scrupulous conscience, inviting hereto : to which is added, A parallel scheme of the pagan, papal and Christian rites and ceremonies : with a narrative of the sufferings underwent for writing, printing and publishing hereof / by Thomas De Laune.	De Laune, Thomas, d. 1685.; Danson, Thomas, d. 1694.; De Laune, Thomas, d. 1685. Eikōn tou thēriou.; De Laune, Thomas, d. 1685. Narrative of the sufferings of Thomas Delaune.	1684 (1684)	Wing D893; Wing D891; Wing D892; ESTC R12757	93,215	122

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 ●o the Will of God whether he would by any visible sign Approve the Mass of Gregory 〈◊〉 of Ambrose So these two Books ●ere 〈◊〉 together upon the A●●ar in St. Peter's Church and 〈◊〉 called upon God to shew which of the two be approved the Doers were shut all Night and the next Morning when they returned into the Church the Book of Ambrose was found lying as it was laid down and the other was all torn and dispersed through the Church The Pope maketh the Comment that the Mass of Ambrose should lye untouched and the Mass of Gregory should be used through the World And so ●e did Authorize and Command that it should be used in all Churches and Chappels which Charles the Great did second Commanding that only to be used and Ambroses to be Burnt 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 conv●nimus The Waldenses The Ancient Fathers of the Protestants held that they were to rest from labour upon no day but the Lord's day Aeneas Sylvius The Rites and Geremonies of Marriage as expressed in the Office of Marriage in the Liturgy do not appear to have been in use in those Primitive times It being decreed by Pope Julius and Ser●●ius about the middle of the 4 th Century That all Marriage should pass the Benediction of a Priest upon penalty of Sa●riledge The Office being taken from the Papists and those very Restraints laid upon Marriage at what seasons People may Marty and when not are taken out of the Romish 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 necessar●ly binding to Christians And further assures us That Episcopal men cannot shew by the word of God neither by the practice of the Apostles nor so much as by the PRIMITIVE CHURCH that a Minister of Jesus Christ hath had any superintendency over several private Churches or that a Bishop hath ordained Ministers by his sole and pure Authority as is now practised in England or that he who is not naturally Invested with any Authority should have the power to Delegate others and much more Secular persons And if any would be better satisfied herein there are two late pieces which may fully do it viz. one by Dr. Owen in a Book called The Order and Communion of Evangelical Churches and the other in a Book called No Evidence for Diocesan Churches and Bishops in the primitive times The Primitive Fathers were against dedicating of Churches to Saints and Angels 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

use of these Ceremonies by reason of such his opinion should be superstition to him And Dr. Patrick in the Friendly Debate Then say they VVill-worship is erected when any thing is to be enjoyned to be done or not done as if it were the VVill and Command of God he should be so served when it is a meer Constitution of the Will of Man Then do we make Ceremonies to be parts of divine Worship when we suppose them to be so necessary that the doing of them would be a thing pleasing to God and the omitting of them the contrary although there were no humane Law which required the doing of them And secondly when we suppose them unalterable and obligatory so the Consciences of all Christians for this supposes an equal necessity with that of divine Institution All which so fully speaks the Sense of the Dissenters that there needs no better Answer to be given than what they themselves have put into their Mouths But saith Mr. Allen in Contradiction to his Brethern That things that are not used as Commanded by God taking for granted they had not so urg'd them and only as Matters of humane prudence cannot he saith be charged to be Will-worship But for his better Information we would refer him to the Protestant Reconciler and the many Authorities urged by their own Pens to clear the same with this Addition as to Jeroboam's Case who varied but in four particulars as to the Service and Ceremonies of Worship viz. the place of Worship Dan and ●ethel i●●●ead of Jerusalem 2. the Signs of Divine 〈…〉 Golden Calves instead of the Cherubims 3. 〈…〉 of the Feast 15 of the 8 Moneth instead of the 7th 〈…〉 administring making of Priests All 〈…〉 think were but Circumstantials about 〈…〉 not under the notion of being Commanded 〈…〉 as Mr. Allen observes of our Ceremonies 〈…〉 of humane prudence and for which 〈…〉 much to say to the Dissenters in that day who 〈…〉 separated from him for the same 2 Chron. 11. 16. 〈◊〉 13. and 14. as Mr. Anisworth in his Plea for Jeroboam most notably observes who kept in the mean time to the Articles of Faith and fundamental Ordinances of Religion and worshipping with Reverence the God of his Fathers making Alterations in things meerly Ceremonial whereof no express Law forbidding and being variable as time place and person gave occasion But however Jeroboam might ●ince the matter and make light of it as others do in like circumstances yet God being a jealous God would not admit of such Innovation and varying from his pure Worship but Reproves these for desperate Idolatry and Reputes it no other than the Worshipping of Devils 2 Chron. 11. 15. His Supremacy in the Kingdom not being able to bear him out in altering the Ordinances of the Service of God and so doing things out of his own heart 1 King 12. 33. it became his Sin and made Israel to sin thereby doing evil above all that went before him having made other Gods and Molten Images to provoke the Lord to Anger 1 Kings 14. 9. Casting him behind his back Therefore the Lord threatens in the next Verses in these words Behold I will bring evil upon the house of Jeroboam and will cut off Jeroboam him that pisseth against the Wall and him that is shut up and left in Israel and will take away the Remnant of the house of Jeroboam as a man taketh away Dung till it be all gone Him that Dyeth of Jeroboam in the City shall the Dogs 〈◊〉 and him that Dyeth in the Fields shall the Fowls of the Air ●at for the Lord hath spoken it And which all came to pass accordingly Which pregnant Instance the Judicious will I doubt not 〈…〉 consider that these prudent and in indifferent 〈…〉 Religious Worship as they are 〈◊〉 to 〈…〉 minced and extenuated may be of the 〈…〉 with Jeroboam's Idolatry With this 〈…〉 varied but in four and these in above 〈…〉 wherein they have presumed to swerve from 〈…〉 to Gods Word and Worship Another 〈…〉 this and none of the least viz. That Dissenters 〈…〉 to separate from the Church of England for Symbolizing with Romish Rites and Ceremonies because they only retain and practice such Rites and Ceremonies which were practised by Antiquity before Popery took place in the World To this purpose you are pleased to say in your Scrupulous Conscience Now our first Reformers here in England did not go about to invent a new species of Government to devise new Rites and Ceremonies and a new form of Worship such as should be least excepted against and then obtrude it upon this Nation as was done at Geneva and some other places but they wisely considered if they did but reject what the Romanists had added to the Faith and Worship of Christians lay aside their Novel Inventions Vsurpations and unwritten Traditions there would remain the pure simple Primitive Christianity such as it was before the Roman Church was thus degenerated nor have we any thing of Popery left amongst us but what the Papists had left amongst them of Primative Religion and Worship Thus saith the Resolution of the Case of Conscience That the Rites of the Church of England are exceeding few and those plain and easie grave and manly founded on the practice of the Church long before Popery appeared upon the Stage of the World And again As to our Churches prescribing a Liturgy of Set-forms of Prayer and Administration of Sacraments and other publick Offices it is easie to shew that Symbolizing with the Church of Rome herein is so far from being culpable and much more from being a just ground of Separation from our Church that it is highly commendable for as herein our Church no less symbolizeth with the Primitive Church than with that of Rome as she is now Constituted And Dr. Saravia who saith thus Satis est modestis 〈◊〉 Christianis satisfacere qui ita recesserunt a Superstitionibus Idolatria Romanae Ecclesiae ut probates ab Orthodoxis Patribus mores non rejicient That it may be a sufficient satisfaction to modest and pious Christians that there is such 〈…〉 from the Superstitions and Idolatry of the Church of 〈…〉 to reject the approved Customs of the Orthodox Fathers These our Rites and Ceremonies saith 〈…〉 are retained and kept out of due Reverence to 〈…〉 again These Ceremonies were retained or Impos'd 〈…〉 and Equity of the Reformation by 〈…〉 see they did not break Communion with them for 〈…〉 things or that they left the Church Rome no further than they left the Ancient Church The Doctor further assures us That as to Discipline respecting the Government of the Church by Bishops is to be made good by a Vniversal Tradition universally received since the Apostles times as the Apostolical Government viz. Diocesan Bishops As to the Government of our Churches by Bishops saith the Resolver this is so far from being an unlawful Symbolizing

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-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 sc●upled and disowned by the Dissenters as savouring too much of Popery though the greatest part of them do baptize their Infants And as for the Antiquity of the practice if any credit may be given to many learned Paedobaptists it will not appear whereof take these following Instances 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

October Vigil 17. Their St. Simon and Jude 28 October Vigil 18. Their All-Saints 1 November Vigil 19. Their St. Andrew 30 November Vigil 20. Their St. Thomas 21 December Vigil 21. Their Nativity of our Lord 25 December Vigil 22. Their St. Stephen 26 December 23. Their St. John the Evangelist 27 December 24. Their St. Innocents 28 December 25. Their Monday and Tuesday in Easter-week 26. Their Monday and Tuesday in Whitson-week So are ours directly Their Days of Fasting 1. Their Forty days of Lent 2. Their Ember-days at the four seasons being Wednesday Friday Saturday after the first Sunday in Lent the Feast of Pentecost September the 14. and December the 13. 3. Their three Rogation days being the Mondays Tuesdays and Wednesdays before Holy Thursday or the Ascension of our Lord. 4. And all the Fridays in the year So are ours in like manner Thus do we symbolize expresly or rather take them for our Ritual and Pattern as to the times of Worship ours being but a Transcript of theirs and which they practised so many 100 years before us And of all which not one word of Direction in all the New Testament If it be said who hath Required all these Feasts Fasts Holy-days c. at our hands Must we not say our Soveraign Lord the Pope who Ordained all this service for us to the denying the Soveraignity of Christ as though he was not the only Law-giver being wiser than what is written If we must keep Holy-days for all the Apostles the other Saints of the Pope's making why not for the Patriarchs and Prophets why not for St. Enoch St. Seth St. Noah St. Abraham St. Lot St. Moses St. Job St. David St. Samuel St. Esay St. Jeremy c. Secondly In the Divine Service it self which is to be performed at the prefixed times aforesaid Which they have divided into Mattins and Evensongs and so we after their Example and appropriated to the particular Feasts Fasts Vigils Offices of Baptism Supper Marriage Burial Confirmation Visitation of Sick Churching of Women c. So we directly The substance or matter of their Divine Service consists in Collects or short Prayers Confessions Absolutions Prescript Lessons of Psalms Epistles Gospels Prophets Apocrypha Letanies Anthems or Canticles and Comminations appropriated to the several Offices abovesaid All which is the substance or matter of our Divine Service in all parts of it appropriated and applyed to the several and respective Offices aforesaid It is true there may be some variation in the Collects and Lessons Letanies and Anthems though many times the very same word for word and to the days and occasions they appointed them These six Canticles are word for word from the Mass Book viz. Benedicite omnia opera 2. Benedictus Dominus Deus Israel 3. Magnificat anima mea 4. Nunc Dimittis 5. Quicunque vult 6. Te Deum laudamus with Gloria patri as they have directed to be repeated often and after every Psalm and Gloria in excelsis and Pater noster to be often repeated in every Office and Exercise Thirdly In Rites and Ceremonies Do they kneel at Confession and Absolution So we Do they Repeat the Pater-noster kneeling after the Priest So we Do they stand at Gloria Patri So we Do they stand up and repeat the Apostl's Creed So we Do they repeat after the Minister the Kiryeelyson Christeelyson kneeling So we Do they upon the reading or singing Quicunque vult or Athanasius Creed stand So we Do they upon saying or singing Letanies make Responses by the People So we Do they kneel at the Altar when they partake of the Eucharist or Lords Supper So we Do they upon the Rehersal of the Ten Commandments kneel asking mercy and grace after every Command So we Do the Priest and People read the Psalms alternately verse by verse So we Do they sit at reading the Lessons So we Do they uncover themselves in the Churches So we Do they sing their Anthems and Canticles and Psalms and Prayers with Musick Vocal and Instrumental as Organs Flutes Viols c. So we in our Cathedrals Do they bow to the East and Name of Jesus So we Of all which not one word in all the New-Testament Fourthly Is there not a symbolizing with Popery in the Places of Worship The Places of our Worship are either such as were built and consecrated by the Papists which we took from them retaining the Saints Names they were dedicated to as St. Mary St. Peter St. Paul All-Saints or such places as we have built by their Example posited East and West Consecrated and dedicated to some Saint or Angel and which we take to be more Holy than any other place as they did and give great Reverence by uncovering the Head and bending the Knee and upon entrance into it bowing to the East and Altar placed therein And keep the annual Feast of Dedication Wake or Paganalia as the Papists and the Heathen before them did Of all which not one word in all the New Testament Fifthly Do we not also symbolize with them in the Priesthood who are principally to minister in those places of Worship Have they superior Priests viz. Bishops and Arch-Bishops in the room of the Heathen-Flamins and Arch-Flamins for Sacerdotal Service in Provinces and Diocesses So have we Have they Inferior Priests distinguisht by Dignities Names and Services as Deans Chapters Prebends Arch-Deacons to minister in Cathedrals and Parsons Vicars and Curates to officiate in Parishes So we Have they proper distinguishing Habits for their Clergy and particular Vestments for their holy Ministrations as Albs Surplices Chasubles Amicts Gowns Copes Maniples Zones c. So we Of all which not one word in all the New-Testament That we do Symbolize with them in the Ordination of the Priesthood take a brief Parallel of the Pontificials viz. the Romish and the English Romish Pontificial 1. Tempora Ordinationum sunt c. The times of Ordination are the Sabbaths in omnibus quatuor temporibus Rom. Pontif. de Ordinibus conferendis 2. Ordinationes sacrorum Ordinum the Ordination of holy Orders shall be in the times appointed and in the Cathedral Church with the Canons of the said Church being present thereat shall be publickly celebrated in the time of Divine Service Ibid. 3. They are taken to the Order of Presbyters who have continued in the Office of a Deacon ●t least a whole year except for the profit and necessity of the Church it shall otherwise seem good unto the Bishop Ibid. 4. Episcopus autem Sacerdotibus But the Bishop Priests being adjoyn'd to him and other prudent men skilful in the divine Law and exercis'd in Ecclesiastical Functions shall diligently examine the Person 's Age of him that is to be ordained 5. Nullus dd Ordinem None shall be admitted to the Order of a Deacon before he be 23 years old nor to the Order of Presbytery

things as well as the Pagan and Papal Mass-books must we therefore put them into our Prayers Therefore this kind of collecting we must by his favour judge bad because not to be found in Christ's but in the Heathen and Antichristian Platform and as not being of divine but meer human Invention and therefore having been abused to Idolatry ought to be rejected by us because we are commanded not to take off the Babylonish Materials A Corner nor a Foundation stone Jer. 51. 26. Nor to make such a Linsey-woolsey Medley in Gods Worship Lev. 19. 19. Nor to swear by the Lord and by Malchim Zeph. 15. being reqired to take heed to our selves that we be not ensnared and that we do not inquire saying How did these Nations serve their Gods even so will we do likewise We are commanded not to do so unto the Lord our God But that whatsoever God commands that we are to observe and do not adding thereto or diminishing therefrom Deut. 12. 30 c. The learned Maccovius upon Lev. 19. 19. saith That the sacred Rites of Idolaters though they be things in themselves indifferent are not to be retained because all Conformity with Idolators is to be avoided as also saith Zanchy Junius Calvin Beza Mollerus Danaeus yea Lyra though a Papist But what do you say to the Lords Prayer must we forbear that too because we find it in their Mass-Book though so positively enjoyn'd by Christ to use it who bids us expresly Luke 11. 2. that when we pray we should say Our Father c. Therefore whoever will pray it or neglect it we must pray that very set-form of Prayer in those very words when we pray To which we say that it is a great Mistake to suppose that Christ hereby in this Scripture has appointed this to be a Set-form to be prayed by all in these prescript words when we pray unto God for then it would be unlawful to use any other words than these herein expressed in our Prayers and that the Disciples and Apostles finned in using other words in those then Prayers we read of in Scripture and so does the Church of England in forming so many Collects and Prayers Secondly The Church of Rome and England also are great transgressors to presume to vary from Christ's Precept in altering or adding to the form of words expressed by Christ in this 11 of Luke for so they have done they say Forgive us our trespasses as we forgive them who trespass against us when there are no such words in Christ's Prayer his words are Forgive us our Sins or Debs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we also forgive every one that is indebted to us And add also the Doxology which is not in this Prayer Luke 11. But you 'l say as to the Doxology it is expressed by Christ at the end of the same Prayer in his Sermon on the Mount Matth. 6. It is very true it is so where he delivers this Prayer not as a Set-form but a Pattern of Prayer AFTER THIS MANNER PRAY YE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this purpose and which is an Explanation of what he says Luke 11. 2. when you pray say Our Father that is after this manner and which can only be a warrant to the Church of England or any other to make such alterations Christ no more intending to tye the Disciple who desired to be instructed how to pray to this form of words nor any other Disciple than he did the 12 Disciples when he sent them out to preach with this word of Command Matth. 10. 7. Preach saying the Kingdom of Heaven is at hand that they should thereby be tyed to those very words in their Preaching and preach nothing else but as this was given as a Text or Theme to preach by so the other to pray by The Disciple who proposes the question vers 1. desires that they might be taught to pray as John taught his Disciples but such a set-form of Prayer we find not that John in his teachings gave to his Disciples neither do we find that any of Christs Disciples or Apostles did pray this very Prayer to which our Expositors do agree Grotius saith on Luke 11. 2. That Christ herein teacheth us a Compendium of those things we are to pray for at that time they were not bound to the use of so many words and syllables As also Tertullian Cyprian Musculus Cornelins Alapide and Austin himself saith Liberum est It is free for us to ask the same things in the Lords Prayer Aliis atque aliis verbis sometimes one way sometimes another Doth not Paul tell us expresly He knew not What to pray for but as the Spirit gave him utterance Rom. 8. But he did know what to pray for if this was to be his prescript form Tertullian saith They prayed sine Monitor● without a Monitor or Common-Prayer-Book And Socrates tells us That among all the Christians of that Age scarce two were to be found that used the same words in Prayer Chrysostom on Rom. 8. Homil. 14. saith With other Gifts they had the Gift of Prayer which was also called the Spirit and he who had this Gift did pray for the whole Multitude for what was expedient unto the Church and also did instruct others to Pray And though we find neither Christ nor his Apostles impose this nor any other Form of Prayer to be used by us but that we pray in the Spirit and praise in the Spirit and that God being a Spirit seeketh and accepteth such Worshippers yet we find the Popes and their Councils imposing this and other Lyturgical Forms The Council of Toledo Anno 618. decreed in the 9th Canon That every day both in publick and private Worship none of the Clergy omit the Lords Prayer under pain of Deposition since say they Christ hath prescribed this Saying When you pray say Our Father c. And how formally and carnally if not Idolatrously has the Pater-Noster been muttered over by the superstitious Papists ever since And may we not enquire whether in the following Particulars we do not symbolize with the Romish Worship herein 1. First By enjoyning and imposing this as a Set-Form as they do without the sanction of any sacred Text to warrant our so doing 2. Secondly By an often Repetition of the same Form in the same Exercise three or four times at least insomuch that in Cathedral Services it is said or sung ten or twelve times a day contrary to Christ's express words viz. That when we Pray we should not make vain Repetitions as the Heathen do for they think that they shall be heard for their much speaking Mat. 6. 7. 3. Thirdly By enjoyning the whole Congregation both men and women to repeat the same after the Priest though no such Direction by Christ nay he forbids Women to pray or prophesie in the Church 1 Cor. 14. 34. c. 4. Fourthly In singing this Prayer in Cathedrals by Responses of Priest

other Therefore fifthly It doth necessarily respect another thing than Reverencing the syllables of a Name viz. that Power Authority and Soveraignity which the Father gave him in Glory as a Reward of his Suffering which he himself declared after his Resurrection Mat. 28. That all Power was given him in Heaven Earth Ephes 28. This bowing in the Name of Christ in this place being by the Prophet Isa 45. 23 24. explained a Subjection of all to the universal Authority that he shall exercise Name often signifying Power in Scripture Deut. 26. 19. Gen. 6. 4. Psal 44. 5. 20. 1. 7. And therefore is this very Subjection mentioned in the Text of a universal bowing the Knee to his Authority referred to the Judgment day when all both Men Angels and Devils must be subject to him Rom. 14. 11. And it is observable that the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Name not at the Name of Jesus viz. In his Power and Authority being not a Command but a Prophesie when it shall be fulfilled and accomplished when there shall be that universal subjection to the Soveraignity of Christ That every Tongue shall confess that he is Lord to the Glory of God the Father as the after words mention And which shall be when he shall exert that Power that is inherent in him to subject all Nations to his Authority when he takes to himself his great Power and reigns when the Kingdoms of this World shall become the Kingdoms of our Lord when upon his Vesture and his Thigh shall a Name be written KING of Kings and LORD of Lords and when all shall be gathered before him in the Judgment Day Which I conceive is the true genuine sense and meaning of these words and no such thing as a superstitious bowing at the Syllables of that Name intended which has been so universally practised and enjoyned to the just Offence of the Conscientious who have not an implicit Faith to believe as the Church believes Fifthly Their symbolizing with Popery in Impositions and Persecutions of Dissenters Have and ●o the Papists violently impose their Rites Services and Ceremonies and cruelly prosecute and persecure the Dissenters by Confiscations Imprisonments and Death it self Do not we by our Sanguinary Laws and Executions of them do the very same and whereof not one word of warrant in all the New Testament And how agreeable such a practice is to the Lamb-like Nature of Christs and his Disciples and Followers as also the Doctrines and Sentiments of many of your own Worthies as well as the Suffrage of several of our Kings and Parliaments judge you And whereof I beg leave to give you the following Instances viz. we shall begin with the famous Jewell who notes it out of Chrysostom Homil. on Mat. 19. Doth the Sheep ever persecute the Wolf no but the Wolf the Sheep so Cain persecuted Abel not Abel Cain so Ishmael persecuted Isaac not Isaac Ishmael so the Jews Christ not Christ the Jews so Hereticks the Christians not Christians Hereticks Whereby saith Jewell he plainly implyes That Persecution for Conscience sake is a very Unchristian or ANTICHRISTIAN Sympton And smartly again in the same Homily He that is a Persecutor is no Sheep of Christ's but a Wolf which saith he a Man should make any man afraid to feel any persecutive motion arise in his breast as being Indications of a Cainish Imaelitish and Wolfish Nature and a certain sign that he is none of the Sheep of Christ The learned Dr. Moore in his Preface to the Mystery of Godliness hath many plain and pertinent passages to this point asserting That it is an Antichristian use of Church-Government to direct it to the upholding of useless or mischievous Opinions scandalous Ceremonies and ensnaring Inventions of men And what is it saith he but a Notorious Specimen of Pride thus to force others to acknowledge by making them profess to be of their Opinion And what but Injustice and barbarous Cruelty to afflict men for what they cannot help and in what they do not sin And what but plain Rebellion against God to wrest his Scepter out of his hand by which he ruleth in the Consciences of men and to usurp this Empire to themselves And again lastly saith he A mutual Agreement in bearing with one anothers Dissents in the Non-fundamentals of Religion is really a greater Ornament of Christianity than the most exact Uniformity imaginable it being an eminent Exercise of Charity the flower of all Christian Graces and the best way I think at the long-run to make the Church as uniform as can justly be desired Thus far the Dr. To this purpose also the great Chillingworth in his 4th Chapter Sect. 16. speaks thus This presumptuous Imposing of the senses of man upon the words of God and the special senses of men upon the general words of God and laying them upon mens Consciences together under the equal penalty of Death and Damnation This vain conceit that we can speak of the things of God better than in the words of God This Deifying our own Interpretations and tyrannous Inforcing them upon others This restraining of the Word of God from that latitude and generality and the Understandings of men from that liberty wherein Christ and his Apostles left them is and hath been the only foundation of all the Schisms of the Church and that which makes them Immortal the common Incendiary of Christendom and that which tears in pieces not the Coat but the Bowels and Members of Christ Ridents Turta nec dolente Judaeo Take away these walls of separation and all will quickly be one take away this persecuting burning cursing damning of men for not subscribing to the words of them as the words of God let those leave claiming Infallibility who have no title to it and let them who in words disclaim it disclaim it also in their Actions In a word take away Tyranny which is the Devils Instrument to support Errors and Superstitions and Impieties in the several parts of the world which could not otherwise long withstand the power of Truth I say take away Tyranny and restore Christians to their just and full liberty of Captivating their understandings to Scripture only and as Rivers when they have a free passage run all to the Ocean so it may well be hoped by Gods blessing that Universal liberty thus Moderated may quickly reduce Christendom to Peace and Unity These thoughts of Peace saith he I am perswaded come from the God of Peace and to his blessing I commend them This Book of Mr. Chillingworths was Licensed by R. Bayly Vicechancellor of Oxford Dr. Purideaux Reg. Profess Dr. Fell and Dr. Stradling And Dr. Stillingfleet most excellently in his Irenicum to the same purpose tells us in the Preface That Christ who came to take away the Insupportable Yoke of the Jewish Ceremonies certainly did never intend to gall the Necks of Disciples with an other instead of it

not able to pay the Fine lost by obedience to your publick Call Sir I must tell you plainly that you discover'd in your very dedication to Sr. Gorge Jefferies now chief Justice a kind of Doubt to say no more Respecting your Cause You say there P. 2. Ep. Ded. How many it viz. your Sermon will anger and displease I am not at all concerned and tho I may be thought by some ill advised in publishing such a Sermon yet every one will commend and justify my discretion in prefixing your name before it For so great an awe have the Enemys of our Church and Government of your Loyalty and Fidelity to both that they will Not dare Loudly to condemn what you are pleased to Protect they will be justly Affraid of Quarrelling with me when they know I have Engaged you on my side From these Expressions I must conclude If you are in earnest that you care not how much you offend your weak Brother The Apostle Paul was of another mind Rom. 15. 1. c. We then that are strong ought to bear the infirmitys of the weak and not to please our selves let every one of us please his Neighbour for his good to Edification Pray consider this and what follows in the same Chapter And 1 Cor. 8. 12. But when you sin so against the Brethren and wound their weak Consciences ye sin against Christ ver 13. Wherefore if meat make my Bro her to offend I will eat no flesh while the World standeth lest I make my Brother to offend And 1 Thes 5. 14. the same Evangelical Doctor exhorts you To Comfort the feeble minded Support the weak and to be patient toward all men And Gal. 6. 1. To restore the faulty in the Spirit of Meekness What a Superlative what a true Christian Complyance is here Worth the imitation of the Guides of your Church This Apostle would rather make a perpetual fast from flesh then offend his Weak Brother And I am apt to think no flourishes of Pulpit-Rhetorick ever drop't from him to grieve his Weak Brethren and that he never shrouded his writings or preachings under the terrible Patronage of such men as you Represent Sr. Gorge Jefferies to be I have a kind of fancy that your said Patron now Lord Chief Justice as he is a Gentleman in Eminent place and of a piercing Judgement Srong Memory and of fluent Oratory could not but look through the Superficial Addresses of that Dedication In the second place a Man so dignified as he is must certainly take it as an affront to his title of Lord Chief Justice that you should say that men will be Justly affraid of quarrelling with you when they know you have Engaged him on your side That same word Affraid denotes a Champion-like Courage in you that no body should dare to come near you and withal a Reflection on the justice of your Patron that he will take your part Right or Wrong As to the word Quarrelling I know no body that has assaulted you in any more perillous Attaque then in Examining the Merits of the Cause as you Preached and by the same Sermon transfigur'd from the Press invited men to do No Force and Arms were used against you by me but Pen Ink and a few Papers The Indictment makes this a very formidable kind of Artillery But to bring the matter a little closer I must desire you will please to take notice of this Hainous Charge given in against me and how made good in the Indictment and how severely handled both by the Juryes and Court thereupon The charge as you have heard is for intending to disturb the Publick Peace To bring the King into the greatest Hate and Contempt of his Subjects to stir up and procure Sedition and Rebellion a high and Heinous Charge indeed But how is this made good viz. By my disparaging the Book of Common Prayer But how doth that appear viz. By the force of Arms used Vnlawfully Seditiously and Maliciously to Write Print and Publish a Seditious and Scandalous Libel Concerning our Lord the King and the Book of Common Prayer Intituled A Plea for the Nonconformists But wherein doth it appear by any thing which is writ in that Book that this Hainous Charge is made good viz. By their pregnant instances produced out of the Book expressed in the Indictment The which therefore since we must suppose they are the most Hainous and Dangerous passages to be found therein and most proper and significant to make good the Charge I shall for your information and that you may the better judge how the Charge is proved against me give you the intire paragraph out of which the instances were picked which I must beg the justice of you to Read which I could not with all my Entreatys Obtain of the Court tho so necessary as you 'l find to come to the right sence and for greater Illustration I shall distinguish the instances of the Indictment in a different Character know therefore that I having in the Plea for the Nonconformists from p. 14. at your desire been giving an account what the Nonconformists Answer to that great Objection that all things they scruple in the Rites and Ceremonies of the Church are not Popish Novelties but of Primitive Antiquity as you say and having distinctly gone through most of them giving their Reasons why they are not of Primitive Antiquity but of Popish Novelty and containd in the Mass-Book This Objection came to be started p. 40. But what do you say to the Lords Prayer must we forbear that too because we find it in the Mass-Book tho so publickly injoyn'd by Christ to use it as a stinted form Luke 11. 2. That when we pray we should say Our Father c. To which the Nonconformists say that it is a great mistake to suppose that Christ hereby in this Scripture has appointed this to be a set form to be prayd by all in these prescript words when we pray unto God for then it would be unlawfull to use any other words then these herein expressed in our prayers and that the Disciples and Apostles sinned in using other words in those their prayers we read of in Scripture and so does the Church of England in forming so many Collects and Prayers And. p. 41. 42. Secondly The Church of Rome and England are great Transgressors to presume to vary from Christ precepts in altering or adding to the form of words expressed by Christ in this 11 Luke For so they have done they say Forgive us our Trespasses as we forgive them who Trespass against us when there are no such words in Christs Prayer his words are forgive us our Sins our Debts opheilemata for we also forgive every one that is Indebted to us Which saith the Indictment are false sictious and scandalous sentences but it shews not wherein And also the Doxology which is not in this Prayer in Lake 11. viz. For thine is the Kingdom

and the Power and the Glory for ever and ever Amen But you 'l say as to the Doxology it is expressed by Christ at the end of the same prayer in his Sermon on the Mount Mat. 6. It is very True it is so where he delivers this prayer not as a set form but a pattern of prayer After this manner Pray ye hovto's to this purpose and which is an Explication of what he says Luke 11. 2. when you pray say Our Father c. That is after this manner and which can only be a warrant to the Church of England or any other to make such alterations Christ no more intending to tye the Disciple who desired to be instructed how to pray to this form of words nor any other Disciple then he did the twelve Disciples when he sent them out to Preach with thisword of Command Math. 10. 7. Preach saying The Kingdom of Heaven is at hand that they should thereby be tyed to those very words in their Preaching and Preach nothing else but as this was given as a Text or Theme to Preach by so the other to pray by The Disciple who proposes the question Vers 1. Desires that they may be taught to pray as John taught his Disciples but such a set form of Prayer we find not that John in his Teachings gave to his Disciples neither do we find that any of Christ's Disciples or Apostles did pray this very prayer to which our Expositors do agree Grotivs saith on Luke the 11. 2. That Christ herein Teacheth us a Compendium of those things we are to pray for at that time saith he they were not bound to the use of so may Words and Syllables As also Tertullian Cyprian Musculus Cornelius Alapide and Austin himself upon the place who saith Liberum est it is free for us to ask the same thing in the Lords Prayer Aliis atque aliis verbis sometime one way and sometimes another Doth not Paul tell us expresly he knew not what to pray for but as the Spirit gave him utterance Rom. 8. But he did know what to pray for if this was to be his prescript form Tertullian saith they prayed Sine Monitore without a Monitor or Common-Prayer-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

ordinary in the Greek Church because not only Constantine the Great the Son of Helena a zealous Christian but also Gregory Nazianzen who was the Son of a Christian Bishop and brought up long by him was not baptized till he came to years as is saith he related in his Life Daille the learned French-man tell us That in ancient times they often deferred the Baptism of Infants as appeareth saith he by the History of Constantine Theodos●us Valentinian Gratian and in St. Ambrose and also by the Orations of Gregory Nazianzen and St. Basil on this subject And some of the Fathers have been of opinion that it is ●it it should be deferr'd But whence is it saith he that the very mentioning hereof is scarce to be endured at this day Vse of the Fathers l. 2. p. 149. Dr. Field saith That very many that were born of Christian Parents besides those that were converted from Paganism put off their Baptism for a long time insomuch that many were made Bishops before they were baptized On the Church p. 729. Mr. Baxter a great Asserter and Defender of Infant-Baptism doth ingenuously own after his long search into Antiquity thus much I will confess that the words of Tertullian and Nazianzen shew that it was long before all were agreed of the very time or of the necessity of baptizing of Infants before any use of Reason in case they were like to live to Maturity More Proofs p. 279. As for Baptizing Infants with Sureties Fidejussors or Gossips as the Liturgy enjoyns and such an Essential part of the Ordinance owning that the baptized Persons are required to repent and believe and that Infants are capable 〈◊〉 do neither but that they do both by their Sureties appears also if the learned are to be credited to be no less a Novelty as the Centurists declare Magd. Cent. 4. cap. 6 p. 419. De susceptoribus certi nihil Invenias that is you can find nothing certain of Godfathers in that Age. But that it came in the 5th Century Cen. 5. c. 4. p. 656. Adhibitos interdum susceptores sou Patrinos ex Autoribus hujus temporis liquet that is the Authors of the 5th Century mention Sureties or Godfathers Upon which Dr. Taylor saith I know God might if he would have appointed Godfathers to give Answer in the behalf of Children and to be Fidejussors for them but we cannot find any authority or ground that he hath and if he had that it is to be supposed he would have given them Commission to have transacted the solemnity with better Cir●umstances and have given Answers with more Truth for the Question is ask'd of Believing in the present and if the Godfather answers in the Name of the Child I DO BELIEVE it is Notorious they speak false and ridiculous for the Infant is not capable of Believing and if he were he were also capable of dissenting and how then do they know his mind And thefore saith he Tertullian and Nazianzen gave advice that the baptizing of Infants should be deferr'd till they could give an account of their own Faith Walafridus Strabo who lived about the year 840. saith De rebus eccl c. 26. That in the first times the grace of Baptism was wont to be given to them only who were come to that Integrity of mind and body that they could know and understand what profit was to be gotten by Baptism what was to be confessed and believed what lastly was to be observed by them that are new-born in Christ and confirms it by Austin's own Confession of himself continuing a Catechumen long before he was baptized But afterwards saith he Christians understanding Original Sin and least their Children should perish without any means of Grace had them he saith baptized by the decree of the Council of Africa and then adds how Godfathers and Godmothers were invented Johannis Bohemius lib. 2. de Gent. Moribus saith It was in times past the Custom to administer Baptism only to those that were instructed in the Faith and seven times in the week before Easter and Penticost catechiz'd but afterwards when it was thought and adjudged needful to eternal Life to be baptized it was ordained that New-born Children should be baptized and Godfathers were appointed who should make Confession and Renounce the Devil on their behalf As for the Liturgy it is another thing than can be found among the Antients Is it not clear that in the 3d Century they had no Directory or Book to pray by as Tertullian in his Apology mentions We look up to Heaven with our hands stretched forth as being innocent and bear-headed as not ashamed to make our Prayers sine Monitore without a Directory as coming from the free motion of our own hearts Platina tells us that in Celestine's time there was no other parts of the Mass but the Reading of the Epistles and ●ospels which was Anno 435. Platina in Celest 1. Justin Martyr in the second Century fully sheweth the manner of Christian Service in his time The Ancient Christians saith he had their Meetings on the Sunday they began with Prayers for the Church especially for the Inlightend which were baptized then the Writings of the Prophets and Apostles are read as time permits then a Sermon unto the People and exhorts them all unto the Imitation of the best things then all do rise up and pour forth their prayers again when their prayers are ended Bread and Wine mixed with Water are brought forth which being taken he who hath the Charge goeth before the People with an earnest voice in praising God and thanksgiving and the People do answer with a loud voice Amen Then the Deacons divide the holy Signs unto them all which are present and carry the same unto the absent this saith he we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgiving whereof none may partake unless he believe the true Doctrine and be washed in the laver unto Regeneration and Remission of sins and live so as Christ hath directed After this is a gathering of Alms. And p. 7. He who instructed the People prayed according to his ability Here was no Liturgy or Common Prayers mentioned Walafrid Strabo who wrote in the 9th Century saith in his Book de Rebus Ecclesiae All which is done now with a multitude of Prayers Lessons Songs and Cons●●rations which the Apostles and those who next followed them did with prayers and remembrance of the Lords sufferings even as he commanded Socrates saith That among all the Christians in that Age scarce two were to be found that used the same words in Prayer Pope Gregory the first made a new form of Service which they call the Mass and did add many Ceremonies that were not in use before So that Platina saith The whole Institution of the Mass was Invented by him we in England had ours from Gregory who by his Minister Austin first founded the Church and introduced most