memory of them to cast away even such things as had a good Original and use if they be not still necessary or commanded of God when once they are known to have been defiled by Idolatry or abused unto it 3. By the equity and reasons of these Commandments which we find set down in Holy Scripture viz. 1. The detestation which the Lord our God being a jealous God beareth unto Idolatry and all the Instruments and Tokens thereof as unto Spiritual Whoredom 2. That we cannot be said sincerely to have repented of the Idolatry or Superstition whereby we or our Fore-fathers have provoked the Lord unless we be ashamed of and cast away with detestation all the Instruments and Monuments of it 3. That we shall be in danger to be corrupted in the Substance of Religion and purity of Doctrine and even to fall back again unto idolatry if we conform our selves to Idolaters in their Ceremonies and retain the Monuments of their Superstition yea if we shew not all detestation unto them 4. That our holding of Conformity with Idolaters in their Ceremonies wherein they repose the greatest part of their Religion will be a special mean to harden them in their Superstition 5. That seeing the Pope is reveiled to be that great Antichrist and his Idolatry troubleth the Church at this day more than any other and our people converse more with Papists than with any other Idolaters there is more danger in the retaining of the Ceremonies and Relicks of Popery than of any other Idolatry whatsoever 4. By the judgment of the Godly Learned of all Churches and Ages who have constantly taught and given Testimony to this Truth that Christians are bound to cast off the Ceremonies and Religious Customes of Pagans Jewes Idolaters and Hereticks and carefully to shun all Conformity with them therein In the Councell of Nice it was decreed that Christians might not keep the Feast of Easter at that time nor in that manner as the Jewes did Let us say they in nothing agree with that most detestable rout of the Jewes And in another Councill that none should fast on the Lord's day because the Manichees had taken up that day to fast on which also Augustine alledgeth and approveth of in another That such Altars as were set up in the Country and High-ways in memory of the Martyrs should be abolished although they were pretended to be set by Revelations or Visions and that solemn request should be made to the Emperour that all Reliques and Monuments of Idolatry might be utterly destroyed And this decree we find cited by Dr. Fulk In another Councill it was decreed that none of the Clergy should forbear or make scruple to eat Flesh that they might shew themselves to differ from the Priscillianists In another that Christians should not deck their houses with Bay leaves and Green Boughs because the Pagans did use so to do That they should not rest from their labours those dayes that the Pagans did and that they should not keep the first day of every Month as they did In another that Christians should not celebrate Feasts on the Birth dayes of Martyrs because that was the manner of the Heathen Tertullian is large and vehement in this point as saith he we may give nothing to the service of an Idol So may we borrow nothing from the service of an Idol If it be against Religion to sit at Table in an Idols Temple what is it to be seen in the habit of an Idol Again no habit or apparel is esteemed Lawfull amongst us that hath been dedicated or appointed to so unlawfull an Act. Thou that art a Christian must hate those things the Authors and Inventors whereof thou canst not choose but hate In another place he affirmeth that Christians might not wash their hands nor lay aside their Cloakes before Prayer nor sit upon their Beds after Prayer because the Heathen used so to do Melchiades Bishop of Rome decreed that no Christians should fast on the Lord's day or on the Friday because it was a known custom of the Pagans to fast on those dayes Ambrose taught Monica the Mother of Augustine as Augustine himself reporteth it which is also alleadged by Bishop Jewel to leave bringing of Wine and Cakes to the Church as she was wont to do because she might not Lawfully give such a shew of Conformity with the Gentiles Augustine himself also prescribing a direction how to winn the Pagans hath these words if you ask how the Pagans may be won how they may be enlightned how they may be called to Salvation leave all their Solemnities forsake their Toyes Gregory as we find him cited by Bishop Jewel alleadgeth and approveth of a decree of the Councell of Toledo which forbade the Ceremony of thrice dipping in Baptism because it was the custom of certain Hereticks Leo adviseth all Christians to shun the viperous conference of Hereticks and that in nothing they would be like unto them who in name only are Christians The judgment of the Church of Scotland appeareth in a Letter written from a general Assembly held at Edenborough 1566. unto the Bishops of England In which besides many other sentences to this purpose thus they write If Surplice Corner Cap and Tippet have been badges of Idolaters in the very Act of Idolatry what have the Preachers of Christian Liberty and the open Rebukers of Superstition to do with the dregs of the Romish Beast And more plainly in the confession of their Faith whereunto his right excellent Majesty with others of the cheif states of that Kingdom did solemnly swear and subscribe where we find these words We detest all the Ceremonies and false Doctrine of the Roman Antichrist added to the ministration of the true Sacraments We detest all his vain Allegories Rites Signes and Traditions brought into the Church without the Word of God Thus have such as have been chief Pillars in our own Church judg'd of the Monuments of Idolatry aâ—d all Conformity with Papists in their Ceremonies Mr. Rogers that Holy Martyr would not consent to a Canon that was to be made in King Edward's dayes for the Clergies Uniformity in Cap Tippet and the rest of the Apparel unless it might be decreed that the Papists for a difference between them and others might be constrained to wear upon their sleeves a Challice with an Host upon it Our late Queens injunctions require that all Monuments of Idolatry and Superstition be so utterly extinguished and destroyed that there may remain no memory of them either in our Churches or Houses And the Book of Canons made Anno Dom. 1571. That no man wear the grey Amice or any other garment defiled with the like Superstition Bishop Jewel in one place approveth the judgment of Tertullian and the Fathers of that Age who forbade Christians to wear Garlands of Bay not for that saith he the thing was ill of it self but for that they would not seem to follow Idolaters It had some appearance of
Principles which lead to it and must this poor pack of Cards be condemn'd to the Flames for the Ingenuity of the Author So far our Author Who should have said and may not this pack of Cards so like unto other humane significant Ceremonies or Sacramentals be appropriated unto the solemn Worship of God May not the Minister and People in the midst of solemn VVorship apply themselves to those Cards seeing they in their play turning 'em frequently over may be excited to an utter abhorrence of Treason and whether any sober Divine of the Church of England would so far approve of the appropriating this indifferent but significant Ceremony namely this pack of Cards to their solemn Religious VVorship is not difficult to determine To return to what Mr. Bradshaw adds who speaking of the above mention'd Ceremonies saies There is none of these but may have applyed unto them by the VVit of Man a Mystical and Religious Sense even the filthiest Actions and things that are may teach good Doctrine The Holy Ghost resembleth the Soul polluted with Sin to a Menstruous Cloth A man fallen again into Sin to a Sow wallowing in the Mire Might therefore a filthy Sow and such unclean Clothes be brought into the Church to be visible Shadows and representations of such things Pray what may not by this means be brought into Gods VVorship and yet by this reason he defended to be a good Ceremony if the Magistrates and Bishops should decree the same A Minister clothed with such Apparel as those that Act the Devils part in a play may teach this That by Nature we are Limbs of Satan and Fire-brands of Hell Bear-baiting may teach us how Christ was baited before the Tribunals of the Pharisees or the Combate between the Flesh and the Spirit But shall these be therefore appropriated to God's Worship Thus no good Argument may be fetch'd either from the indifferency or significancy of Ceremonies for their lawfulness in God's worship though commanded by the Magistrate For notwithstanding the utmost can be said from either of these Topicks there will not as Dissenters think be enough to ballance what is offer'd against the lawfulness of the Ceremonies or of a complyance with 'em in God's Worship On the which I have the rather insisted because the hot Sons of the Church by adheering over zealously to significant Ceremonies which are considered because of their being in their own nature indifferent as very harmless do but open the way to the letting in an over-running flood of Popish Ceremonies against which the Zealots for Ceremonies have nothing to offer because the Ceremonies they impose are in their own nature indifferent and very significant instructive of good Doctrine stirring up the peoples dull minds to their duty and enjoyned by publick Authority but of this more in the reasons against the appropriating humane significant Ceremonies to the worship of God The which I 'll give the Reader out of the Abridgment the Authors of which assert them to be unlawfull because 1. The Second Commandment forbids us to make to our selves the likeness of any thing whatsoever for Religious use And so is this Commandment understood by Bucer Virell Dr. Fulk and others 2. Christ is the only Teacher of his Church and appointer of all means whereby we should be taught and admonished of any Holy Duty and whatsoever he hath thought good to teach his Church and the means whereby he hath perfectly set down in the Holy Scriptures so that to acknowledge any other means of teaching and Admonishing us of our duty than such as he hath appointed is to receive another Teacher into the Church besides him and to confess some imperfection in those Means he hath ordained to teach us by Our Saviour by this Argument amongst others Condemns the Jewish purifyings and and Justifieth himself and his Disciples in refusing that Ceremony because being the precept of men it was taught and used as a Doctrine by way of signification to teach what inward purity should be in them and how they ought to be cleansed from the pollutions of the Heathen And so we find this place interpreted by Chrysostom whose Judgment also is alleadged and approved by Dr. Whitaker the Church of Wittemberge Calvin Virell Zeipperus Dr. Fulke Dr. Reinolds and others This Reason we find alleadged by such Divines as have been of chief credit in the Church of Christ namely Mr. Calvin Chemnitius Lavater Dr. Fulke and others So to them that say Images may stand in Churches as helps to stir up Devotion and to put Men in remembrance of good things It is answered by Peter Martyr Gualier Lavater Vrsinus Polanus and others that the Lord himself hath appointed means enough to do that and that no means may be used to that end but such as he hath Ordained So the Churches of France and Flanders in their Observations upon the harmony of Confessions gives this Reason against all Mystical Ceremonies that they are parts of the Holy Doctrine and Dr. Andrews alleadgeth this for the first Root of all Superstition and Idolatry that men thought they would never have admonitions and helps enough to stir them up to VVorship God yet God saith he had given four means viz. The Word written the Word Preached the Sacraments and the great Book of the Creatures 3. This gives unto Ceremonies a chief part of the Nature of Sacraments when they are appointed to teach or Admonish us by their Signification This is affirmed and given as a reason against Significant Ceremonies by Augustine the Churches of France and Flanders in their Observations upon the harmony of Confessions Calvin Martyr Beza Sadcel Danaeus Zepperus Polanus Bishop Jewel Dr. Humfry and others 4. In the time of the Law when God saw it good to teach his Church by significant Ceremonies none might be brought into or received in the Worship of God but such only as the Lord himself did institute This reason is used against the Popish Ceremonies by â—alvin Junius Lubbertus and others 5. It is much less lawful for man to bring significant Ceremonies into Gods Worship now than it was Under the Law For God hath abrogated his own not only those that were appointed to prefigure Christ but such also as served by their signification to teach moral Duties so as now without great Sin none of them can be continued in the Church no not for signification Of this Judgment were the Fathers in the Councel of Nice and Austin Martyr Bullinger Lavater Hospinian Piscator Cooper Bishop Westphaling and others And if those Ceremonies that God himself ordained to teach his Church by their signification may not now be used much less may those which man hath devised This Reason our Divines hold to be strong against Popish Ceremonies namely Calvin Bullinger Hospinian Arcularius Virell Dr. Bilson Dr. Rainolds Dr. Willet and others Yea this is one main Difference which God hath put between the State of that Church under the Law and this
commendation The which is read in the Church as the Rule of manners whereas in truth 't is meet only for the countenancing the unjustifiable treasons of the Papists to which purpose it has been improv'd by Saunders de schismate who inciting the English Ladies professing the Popish Religion to murder Queen Elizabeth and all her Favourers calling her Holofernes the Heretical Prince did prove from this example of Judith that they might do it without any the least stain or blot to their Religion This is urg'd in the defence of the reason of the Devonshire and Cornish Ministers from whence I would query whether a person fully convinc'd of that if the book of Judith must be read as the Rule of manners this allowed practice of Judith must be in the like case imitated ought not rather to abandon the reading or hearing of these books then presume to enter on the practises of murdering by lies deceits c. I verily believe that the Non-Conformists rather than that they would imitate Judith in these things would rather be expos'd to the worst of miseries whereby they would more effectually demonstrate to the World the Loyalty of their Principles than by their Conformity There are several other things that must be practised if the Apocriphal Books be embrac'd as the Rule of manners unto which the Dissenters cannot conform But designing to be short I will at this time wave the considering them and proceed to shew the sense some of the Old Church of England Protestants had of these books as I find it in the Abridgment 3. The Old Church of the Jewes saith Dr. Whitaker never vouchsafed the Apocriphal Books so much honour as to read 'em publiquely which also the Learned hold to be a good president for us to follow The Council of Hippo sayes Bishop Jewell speaking of the Canonical Scriptures decreed that besides them nothing might be read in the Church The Council held at Laodicea decreed on the Sabbath we may not read any books that be without the Canon but only the Canonical books of the Old and New Testament To the like effect Chrysostom speaks sayes the same Jewell and as Bishop Jewell so Bishop Horn and Bishop Pilkinton asserts the French Church by the constitutions of Lewes and Charles were against the reading of the Apocrypha Whoever will diligently compare what Protestant writers offer against Apocryphal books with the books themselves will find so many idle stories and fables so many errors and ill presidents in it that they cannot but conclude with Dr. Sutcliff That it is impudence in the Papists that they match Apocryphal books and Legends with the Scriptures or at least read them in the Churches together with the Scriptures From the whole hath been said on this particular I inferr that 't is but charity to conclude that some Dissenters may receive such strong convictions concerning the unlawfulness of conforming to this part of the Liturgy that their Non-conformity may be more justly esteemed the product of Conscience than the Off-spring of obstinacy and an unreasonable Humour Argument II. II. Some Dissenters cannot Conscientiously approve of the Translation of the Psalmes which is read at the ordinary Lord's dayes service because 't is not only imperfect but moreover in some places senseless and absurd and in other places false directly contradicting our last Translation of the Psalmes in the Bible The Translation now us'd is the same set forth in the times of ignorance when the light of the truth did but begin to dawn in Henry the 8th dayes and is 1. Imperfect because among many other omissions all the Titles though a part of the original and very usefull are left out 2. Sensless and absurd for Psal 58. 9. where our Translation has it thus viz. before your pots can feel the Thorns he shall take them away with a Whirl-wind both living and in his wrath In the Service Book Translation 't is or ever your pots be made hot with Thorns so let indignation vex them as a thing that is raw So Psal 72. 6. He shall come down like rain upon the mowen grass This in the common prayer is Translated thus he shall come down like the rain into a fleece of Wool This our Old Protestant divines look'd upon as a corruption in the Papists not to be approved but can it be less so when done by the sons of the Church of England Fulk Withers Bulkley Whitaker and others have blamed the Rhemists Translation because 't is in many places senseless and absurd for which reason seeing the Translation of the Psalmes in the Service Book is as senseless in some things as that of the Rhemists is in other 't is as much to be blamed and as little to be approv'd But this is not all for this Translation in Henry the 8th is not only imperfect absurd and senseless but moreover in some places contrary to the original not only in the opinion of Dissenters but also in the judgment of those who were the Authours of the best Translation that ever was in English 1. The Psalter has it in Psal 17. 4. Thus because of mens works that are done against the words of thy lips I have kept me from the wayes of the destroyer but more agreeably to the Original our Translation is thus concerning the works of men by the words of thy lips I have kept me from the paths of the destroyer whereby 't is apparent that not mens works that are done against the words of God's lips kept David right but concerning mens works David was kept from the paths of the destroyer by the words of God's lips 2. In Psal 18. 26. The Psalter sayes that with the froward thou shalt learn frowardness but according to the Hebrew 't is as our last translation in the Bible has it with the froward thou shalt shew thy self froward 3. In the Psalter Psal 68. 6. 't is thus he is the God that maketh men to be of one mind in an house whereas according to the Hebrew 't is God setteth the solitary in Families 4. In the Psalter Psal 107. 40. Though he suffer them to be evil intreated through Tyrants but according to the Hebrew in our Bibles He poureth contempt upon Princes But 5. In Psal 105. 28. The Psalter sayes And they were not obedient unto his word but the Hebrew And they rebelled not against his word or were not disobedient to his word And in Psal 106. 30. The Psalter has it Then stood up Phineas and Prayed and so the Plague ceased But our Bibles then stood up Phinehas and executed judgment and the Plague ceased which is not only most agreeable to the Hebrew in this place but moreover to the History in number 25. 7 8. Such as conform to the ordinary Lord's dayes Service must not only shew their approbation to the many idle Stories in the Apocryphal books and give 'em that countenance that alone pertains to the pure word of God but besides must lay
sayes the common fame went for truth that the Pope promised to confirm out of his own authority the English Liturgy provided her Majesty should rank her self with the Roman Church To thefe I adjoyn Dr. Boyes who was a bitter expositor of the English Liturgy as Heiga by the Doctors of Dowayes appointment was of the Mass after he hath whetted his teeth upon the Schismaticks in his Epistle to Bancroft he produceth the letter of Pope Pius for the approbation of the Service Book and notes also the Testimony of approbation from Bristow in his motives Queen Elizabeth being interdicted by the Popes Bull. Secretary Walsingham wrought so that he procured two Intelligences to be sent from the Pope as it were in secret into England to whom the Secretary appointed a State Intelligencer to be their Guide who shew'd them London and Canterbury service in all the pomp of it which the popish Intelligencers viewing and considering well with much admiration they wondred that their Lord the Pope was so ill advised or at least ill informed as to interdict a Prince whose Service and Ceremonies so Symobiliz'd with his own and therefore returning to Rome they possest the Pope that they saw no Service Ceremonies or Orders in England but they might very well serve in Rome whereupon the Bull was recalled to this also Doctor Carrier consid p. 45. a dangerous seducing Jesuit gives ample evidences The Common Prayer book saith he and the Catechism contained in it held no point of Doctrine expresly contrary to Antiquity that is as he explaineth himself contrary to the Romish Service c. Much more might be spoke to this purpose but I wave it judging that what hath been already offer'd is sufficient to evince that there is at least in the judgment of many a very great agreableness between the two service books 2. What is it that occasion'd the Church of Englands adhering to so great a part of the Romish Service Book even when she forsook the Communion of that Church Whoever considers the State of the Church in Edward the sixth his time will find that Cranmer and others discover'd a propension to drive on the Reformation much farther than they did but were hindred by the iniquity of the times Thus Bullinger as I find it in a difcourse of the troubles of Franckford reports to Mr. Williams Whittingham Gilby and others that Cranmer Bishop of Canterbury had drawn up a book of Prayers an hundred times more perfect than this we now have but the same could not take place for that Cranmer was matched with a wicked Clergy and Convocation with other enemies There were also reasons of a like nature that might hinder the furtherance of the reformation in Queen Elizabeths dayes for even then the ignorance of the vulgar accompanied with a proportionable hatred to true Religion was very great Whence 't is that Cambden assures us that the change of Religion was not suddenly made but by little and little by degrees for the Roman Religion continued in the same State it was first a full Month and more after the death of Queen Mary The 27th of December it was tolerated to have the Epistles and Gospels the Ten Commandments the Symbole the Litany and the Lords Prayer in the vulgar Tongue The 22 of March the Parliament being Assembled the order of Edward the sixth was re-established and by act of the same the whole use of Lord's Supper granted under both kinds The 24th of June by the Authority of that which concern'd the Uniformity of Publique Prayers and Administration of the Sacraments The Sacrifice of the Mass was abolished and the Liturgy in the English Tongue more and more Established In the Month of July the Oath of Allegiance was proposed to the Bishops and other persons and in August Images were thrown out of the Temples and Churches and broken and burn'd Furthermore as the illness of the times did impeed a sudden Reformation in like manner the moderate temper and favourable disposition the Queen had to some part of Popery was such as hindred a full Reformation whereupon it was not so far carryed on by this Queen as 't was sometime before by her Brother Edward the sixth That Queen Elizabeth had a natural propension to favour some part of Popery is not only manifest from her I hope Conscientious conforming so far in Queen Maries dayes as to hear Divine Service according to the rule in the Romish Church and her oft going to confession and afterwards when she came to the Throne her choosing to be Crown'd by a Popish Bishop according to the order of the Roman Pontifical which had so much in it of the Ceremonies and Superstitions of the Church of Rome that 't is thought very probable the Protestant Bishops would not act in it but with great alterations and that therefore she desired 'em not to be ingaged in it But beside this Dr. Burnet gives us the same Character I have suggested for sayes he in his History of the Reformation Queen Elizabeth receiving some impressions in her Fathers Reign in favour of such Old Rites as he had still retain'd and in her own Nature loving State and some Magnificence in Religion as well as in every thing else she thought that in her Brother's Reign they had stript it too much of External Ornaments and had made their Doctrine too narrow in some points therefore she intended to have some things explained in more general Termes that so all parties might be comprehended by them She inclin'd to keep up Images in Churches and to have the manner of Christ's presence in the Sacrament left in some general words that those who believed the Corporal presence might not be driven away from the Church by too nice an explanation of it So far Dr. Burnet In pursuance of these resolves the Queen attempts the accommodating matters of Religion so unto the Romish Clergy as to take 'em into the Communion of the Church of England the which end as Dr. Heylin affirmes she so effectually compass'd that for several years the Papists continued in the Communion of the Church and when they did forsake it it was not because they approved not of our Liturgy but upon political considerations and because the Councill of Trent had commanded it and Pope Pius the 5th had Excommunicated the Queen and discharg'd her Subjects from their Allegiance and made the going or not going to Church a sign distinctive to difference a Roman Catholick from an English Protestant I 'll give you the words of Dr. Heylin they are in his History of Queen Elizabeth There past another Act for recommending and imposing the book of Common Prayer and Administration of the Sacraments according to such alteration and corrections as were made therein by those who were appointed to revise it as before is said In the pursuance of which service there was great care taken for expunging all such passages in it as might give any scandal or offence to the
evil And in another place speaking of sundry of the Popish Ceremonies you have saith he speaking to the Papists so misused these things or rather so defiled and bewrayed them with your Superstitions that we can no longer continue them without breach of Conscience Bishop Pilkinton misliked that in our Liturgy we are so like the Papists In Marriage saith he and many other things besides we are but too like unto them That is our fault generally that we differ not more from them in all our Ministry Bishop Westphaling in his Treatise of Reformation alleadgeth to this purpose and alloweth this sentence of Augustine whosoever be he Jew or Gentile that shall observe the Ceremonies of the Jewes not only he that doth it unfeignedly but even he that doth it to any other intent tumbleth himself into the Bottomless pit of the Devil Bishop Bilson defending the Reformed Churches against a slander of the Papists reporteth thus of them as approving and allowing them in it The Reformed Churches saith he are so far from admitting the full dose of your Heresies that by no means they can digest one dram of your Ceremonies Dr. Humfrey speaking of Constantines zeal in forbidding all Conformity with the Jewes affirmeth That all men ought to imitate him therein and refuse to conform themselves to the enemies of God in any of their Ceremonies And in another place he professeth plainly both his desire and hope of the utter abolishing of the Ceremonies and of all the Monuments of Popish Superstition that yet remain in our Church Dr. Fulk in one place saith If any man mislike our form of Service as not differing sufficiently from yours he sheweth his greater zeal in detestation of your Idolatry and Blasphemy And in another We abhorr saith he whatsoever hath but a shew of Popery In another place he gives this for a reason why our Ministers use to stand at the North-side of the Table at the Communion that we might shew our selves thereby unlike to the Papists Dr. Andrews now Dean of Westminster hath this Speech in his Catechism if it be true that is in Jude 23. that we must hate the very Garment that the flesh had spotted surely because the Idol is as unclean and abominable no less abominable must that Garment be that it hath spotted Dr. Sutcliffe maketh this one of his principal Arguments against the Papists that they have derived most of their Ceremonies and Customs from the Jewes and Pagans See also a most plain and pregnant Testimony of Mr. Greenham for this our first Argument in the last Edition of his Workes But above all others that ever were read Marbury is most peremptory and bitter in this point And as all these Divines agree with us in this our first Argument against the Ceremonies so do they and others also in the reasons we have brought out of the Scriptures to confirm it by For they hold 1. That those Lawes that we have alleadged out of the Old Testament against the Monuments of Idolatry do bind us as much as they did the Jewes 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 of Christ Of this judgment are Calvin Martyr Grineus Wolphius Vrsinus Macabeus Zanchius Simterus Zepperus our own Book of Homilies Dr. Fulk and others 2. That Ezekiah Josiah and the rest of the Godly Kings of Judah which shewed most zeal in abolishing those things which had been abused to Idolatry did no more than 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 Augustine Calvin Martyr Wolphius Lavater Zanchius Zadeel Bishop Jewel Bishop Bilson Dr. Fulk Dr. Rainold Dr. Andrewes Mr. Perkins and others 3. That the retaining of the Popish Ceremonies will certainly be a means to indanger the doctrine that we profess and to bring the people back again to Popery This was the judgment of the divines of Saxony and of them of Hamburgh of Luther Oecolampadius Calvin Bucer Martyr Wolphius Chemnitius Pezelius Zanchius Dr. Andrews Mr. Greenham and others 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 so harden them in their liking of their own Idolatry This reason hath been used against Conformity with the Jewes by Constantine the Emperor and by all the fathers in the first Councell of Nice and against Conformity with the Papists by Brentius Musculus Bishop Jewel and others Fourthly we are confirmed in this our perswasion that it is unlawfull to retain the ceremonies of the Papists by experience of the great hurt they have done and do daily in the Church For we find That some of the learnedst of our English Papists namely Martial Bristow and he that penned that Petition for the Papists which Dr. Sutcliffe and Mr. Powel have answered have by this Argument justified their Church and Religion that we have borrowed our ceremonies from them yea some of them as Harding Martial and he that wrote the Apologetical Epistle for our English Papists have professed that this was to them an evident Argument that Queen 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 To which I 'll not make many an addition because I think that the reasonings of those Reverend Divines those great Doctors and Bishops of the Church of England are so weighty and important that an impartial Reader cannot but conclude that though the influence this Argument may have on some be inconsiderable yet it may be strong and very cogent in the judgment of others in order to the obliging 'em to refuse to joyn with the Church in the use of the English Service especially at such a time as this wherein we are under the fearfull apprehensions of Popery If ever a Popish Successor should enter the English Throne we may easily suppose he 'll do his utmost for the re-introduction of his own Religion amongst us the which now cannot be done with more ease and speed than the first establishing the Protestant Religion in this Kingdom has been For as the generality of the people were for Popery then they are now as much against it and therefore as the first Reformers suited the progress of the Reformation to the temper of the vulgar so must the Papist now and as King Edward argued for the English Liturgy from its agreableness with the Romish So now the Papists will argue on behalf of the Romish Service from its agreableness with our English and say if 't were good under an Heretical Under why shall it
end the Salvation of your Soul as an end subordinate and God's word as your Rule by which in pursuance of these great ends you must walk Study therefore seriously the Rule and be sure you do not knowingly and with deliberation deviate there from 3. My third request is to such as are joyn'd with the Non-Conformists that you Censure not those who continue their Communion with the Church of England Are you Conscientious in your way So ought you to esteem them to be in their way Would not you have them consider you as Hypocrites or fanciful Humourists neither do you judge them to be such what though those Reasons I have Collected out of the Writings of the Old Nonconformists may fasten powerful Convictions on your Conscience yet they may not be of any such weight in the esteem of others Tho' I have produc'd them to the end the Conformist may be mov'd to look on you as conscientious persons yet do you not abuse it as if all Conformists were as much Convinc'd by 'em as you your selves are and therefore must be esteem'd to act contrary to their Consciences in conforming Take heed of such censuring Finally my humble desire is That such as are of the conforming Clergie would consider that the above mention'd Arguments may be as indeed with many they are of great Force and that although the Conformist may be able easily to answer 'em Yet Thousands among the Dissenters can not shake off the Convictions they receive from such Arguments Oh then be not too severe in your censure But consider that these Dissenters cannot conform but by wounding their Consciences be therefore very tender how you impose on 'em but do your utmost both for a Comprehension and Indulgence of those sound Protestants who walk conscientiously FINIS The LETTERS BY an impartial perusal of these following Letters the Reader may easily perceive the difference there was between some great States men in Queen Elizabeth's time and some of the Clergy and that when the Clergy were for a severe persecuting Protestant Dissenters the Councill and in special the Lord Burleigh that wonder of his age though a Son of the Church of England endeavour'd the relief of the Non-conformists These Letters were first taken from Arch-Bishop Whitgift's own Copy as may appear from the Title prefix'd to the Letter thus My Lord Treasurer's Letter unto me and my answer to the Lord Treasurer There are some great persons among the Clergy who have seen 'em in Manuscript Numb 1. THere is a Letter written to the Bishop for the execution of her Majesties Proclamation for the Vniformity set forth in the book and other injunctions pen'd as is suppos'd by Sir Thomas Smith The which I 'll not fully transcribe There is one clause only that is for my purpose which is concerning the meetings of the Clergy which were first ordained to keep all Churches in the Diocess in an Vniform and Godly Order which now is commonly said the more is the pity to be only used of you i. e. the Bishop and his Clergy and your Officers to get money or for some other purposes This passage shewes the corruption of the Clergy Numb 2. A Letter written by the Lord Treasurer Cecil to Arch-bishop Whitgift in answer to one received from the Arch-bishop MAY it please your Grace I perceive that the Bishop of Rochester through your perswasion is contented to be removed to Chichester whereof I am glad whereby the Dean of Westminster may be plac'd as your Grace may think fit and I do desire her Majesty will new place all the Bishops in the void room whereof I am very mindfull and desirous for the benefit of the Church wishing that the Church may take that good thereby that it hath need of for surely your Grace must pardon me I rather wish it than look or much hope for it I see such Worldlyness in many that were otherwise affected before they came to Cathedral Churches that I fear the places alter the men but herein I condemn not all but few there be that do better being Bishops in the void roomes whereof I am very mindfull than being Preachers they did I am bold thus to utter my mind of Bishops to an Arch bishop but I clear my self I mean nothing in any conceit to your Grace for though of late I have varied in my poor opinion in that by your order poor simple men have rather been sought for by inquisition to be found Offenders than upon their facts condemned yet surely I do not for all this differ from your Grace in Amity and Love but I do reverence your Learning and Integrity and wish that the Spirit of gentleness may win rather than severity But therefore enough of the misbehaviour of Browning towards the Master of Trinity Colledg I am sorry to hear as I do esteeming him meeter for Bethlehem than for that Colledg The Queen's Majesty asked me what I thought of Travers to be the Minister of the Temple whereunto I answered that at the request of Dr. Alney in his sickness and of a number of honest Gentlemen of the Temple I had yeilded my Allowance of him to that place so as he will shew himself Conformable to the order of the Church whereunto I was inform'd that he would so be But her Majesty told me that your Grace did not so allow of him which I said might be for something suppos'd to be written by him Tituled de Disciplina Ecclesiastica whereupon her Majesty commanded me to write to your Grace to know your opinion which I pray your Grace to signifie unto her as God shall move ye surely it were great pity that any impediment should be occasion to the contrary for he is well learn'd very honest and well lov'd and allow'd of the generality of that house Mr. Bond told me that your Grace liked well of him and so do I also as of one well learn'd and honest but as I told him if he came not to the place with some applause of the Company he shall be weary thereof and I commended him to her Majesty if Travers should not but her Majesty thinketh him not fit for that place because of his infirmity Thus I end wishing your Grace Assistance of God's Spirit to govern your charge unblameably Your Graces to command William Burleigh From the Court at Oatlands Sept. 17. 1584. Numb 3. A part of a Letter sent unto the Arch-bishop of Canterbury and Bishop of London from her Majesties Councill about September 20. 1584. AFter our hearty commendations to both your Lordships although we have heard of late times sundry complaints out of divers countries of this Realm of some proceedings against a great number of Ecclesiastical Persons some Parsons of Churches some Vicars some Curates but all Preachers whereby some were deprived of their livings some suspended from their Ministry and preaching yet we have forborn to enter into any particular examination of such complaints thinking that howsoever inferior
mean as your Lordship doth with the Scripture generally The drawing or encouraging others to do what they are not in Conscience convinc'd they may do My Lord There is a real Disposition yea longing Desires among the Non-Conformists towards a Protestant Vnion and it rejoyceth their very Souls to find some such as your Lordship among the dignified Ciergie and do bless God for you There are some such also in England who tho' they Conform do it not blindfold nor upon Corrupt Inducements We believe there are many of you who can in the fear of God profess you have again and again considered the Ecclesiastical Laws and according to your Duty as you believe you have been and are obedient not only for Wrath but also for Conscience sake and that you are Sound Protestants and as great an Eye-Sore to the Papist as any among the Dissenters However we are as Confident That there are others who are pretendedly at least great zealots for Conformity and yet Aimrather at an Union between the Church of England and the Church of Rome who consequently hate a Protestant Dissenter much more than they do a Papist not being asham'd to profess They would rather be Papists than Presbyterians There are many such who delight not only to misrepresent the Dissenter as your Lordship will perceive by the Reverend Mr. Baxter's reply to your Postscript but moreover to Unchurch all the Foreign Reformed Churches who have not an Episcopal Ordination Thus Mr. Conold in his Notion of Schism Dedicated to Anthony Lord Bishop of Norwich p. 14. asserts That he who is out of this Line of Apostolick Succession and exercises any Ministerial Office without the Commission of Episcopal Ordination is but a Lay-Imposter and a Schismatick from the Catholick Church and p. 43. speaking of Foreign Protestant Churches adds But if any of them have a Ministry which have no other Orders than their own Vsurpation or popular Election I know not how to Acquit them from being Shismaticks from the Catholick Church But yet though he is so severe in Censuring the Foreign Protestant Churches as Schismaticks from the Catholick Church he is as Merciful to Foreign Papists for in his Epistle to the Reader As for those of your Religion vid. the Popish who live under the Laws of the Romish Dominions I have a great Charity for them says he for they can plead Submission to their own Superiors and I am apt to believe that plea may be very considerable when they come to appear before the Prince of Peace and the God of Order There having been some such in the Church of England ever since the first Reformation they have impeded all Essayes for a Protestant Vnion and have done their utmost rather to Accommodate the Differences between Vs and Rome whereby Instead of Relaxations and Abatements towards Dissenters The Church of England has made the Terms of Communion the more difficult and uneasie unto us to the hightning and increasing the Divisions and at this very day will be at the same work wherein unless timely prevented they may succeed We beseech your Lordship therefore to animate your Brethren who are hearty to the Protestant Interest to Consider with just regards the tender Consciences of Dissenting Protestants and to appear in making a brisk Opposition to those who under pretence of making the Church of England the more Grand and August designs her Ruine by bringing her into her Antient Slavery to the Church of Rome 'T is to be wished a Bill Comprehensive of all Sound Protestants might pass in Order to the uniting us But if that cannot be a Bill lesser Comprehensivē with an Indulgence will very much contribute to the Churches peace and the strengthning the Protestant Interest To which end That the Advice your Lordship gives p. 62. to the end may be regarded by all is the Prayer of him who highly values your Lordships great Learning your Christian Temper and Moderation and who is Your Humble Servant April 1. 1682. The Errata PAge 7. l. 11. dele who p. 9. l. 2. After then add my work is l. 18. dele For. l. 35. for they r. the Dissenters p. 19. l. 22. for if r. of p. 20. l. 23. After then add the Bishops of p. 21. l. 32. for Families r. Faculties p. 23. l. 7. after Objection add has offer'd p. 26. l. ult r. of p. 28. l. 10. dele of p. 32. l. 18. r. it has p. 33. l. 10. d. and. l. 28. r. Proctors p. 34. l. 11. r. Scultingius p. 35. l. 15. r. Intelligencers p. 40. l. 1. r. pages p. 41. l. ult add That is several Popish Vestments p. 42. l. 9. after affairs add than in Civil p. 44. l. 6. after drunkenness add does p. 48. l. 5. r. Superstitious p. 55. l. 13. r. Prince p. 59. l. 19. r. Parity p. 60. l. 10. r. to l. ult r. 2. p 71. l. 27. r. Rites l. 38. after that add are l. ult r. why p. 72. l. ult r. Wild. To the READER THE design of the ensuing Treatise is only to shew how necessary 't is that the Church of England make the Terms of Communion with her somewhat more easie For 't is certain that whatever some suggest concerning the fancy humour and obstinacy of Dissenters He who is the searcher of hearts doth know that they are Conscientious in their Non-conformity Could they with a good Conscience conform they would but seeing they cannot as appears by what is insisted on in this Treatise what must they do They must not sin and offend God to please men 'T is not altogether improbable but that a Conformist in his perusal of the arguments in the following discourse may be supply'd with an answer satisfactory to himself and many others notwithstanding which the Dissenters may still feel more conviction in those arguments for their Non-conformity than in any reply made to 'em and therefore cannot Conscientiously conform Hitherto the Dissenters have been reproach'd as a people who cause divisions in the Church about Trifles who though they won't now Conform if there were a Bill of Comprehension on no easier Termes than a complying with the use of the Liturgy they would generally do it I have therefore upon a seririous and deliberate weighing all things thought it meet at this season when a late book of a singular brother calls aloud for it to give an impartial account of the Dissenters sentiments which are more general concerning Conformity having done it impartially rather indeed like an Historian than a Logician The great thing I abide by and judge my self oblig'd to defend is 1. That there are arguments powerfull enough in the judgments of some to fasten plain convictious on 'em concerning the unlawfulness or inexpediency of the use of the present Ordinary Lord's dayes Service Though I may not be convinc'd by them yet others may 2. That so long as any Dissenters are thus fully convinc'd of the unlawfulness or inexpediency of the Liturgy they must not
be to all according to the Rubrick and Canon or only to some part But If the latter it will not satisfie the Church for by refusing to be present at any part thereof they are to be denyed the Lord's Supper and if when call'd to shew their reason of such their refusal they speak any thing against either the Service it self or any Ceremonies or Rites in use they are by an Ipso facto Excommunication Excommunicated according to the 4th and 6th Canons whereby to some it seems apparent that unless their Conformity be full and compleat they are as lyable to the displeasure and censure of the Church as if they had not at all conform'd The Minister must read all required and the people must joyn with him in it or be expos'd to the severe lash of Ecclesiastical Fulminations but this many a Dissenter cannot do neither doth every Conformable Minister in this respect actually conform to the Canon 'T is true every Minister according to the import of the second Article unto which he that subscribes is oblig'd to use the form in the said book prescribed in Prayer and Administration of the Sacraments and no other The which was expresly enjoyn'd all Ministers primo Eliz. Where 't is said That all and singular Ministers in any Parish Church or other place within the Realm of England shall be bounden to say and use all their Common and Open Prayer in such order and form as is mentioned in the said Book and none other or otherwise that is sayes Dr. Heylin neither before nor after Sermon no other prayer unless the bidding of prayer with the alone use of the Lord's Prayer is allowed by the Canon That this is the sense of the Church of England how contrary soever the practice of her Sons generally is will appear with conviction to such as soberly consider that the weightyest arguments which are produc'd to prove the usefulness of a publique Liturgy are fetch'd from such Topicks as necessarily inferr the unlawfulness of a publique praying ex tempore or by a form of a private Ministers Composing One great Argument is given us by Mr. Hutton in the words of the Counsell of Melevis which is that a publique Liturgy approv'd of either by a Council or Synod must be used least any thing peradventure be otherwise framed contrary unto Faith either by ignorance or for want of study or due meditation or as others add least those Ministers who pray ex tempore or use a set form of their own composing should be Immethodical in their Prayers using Tautologies or having in 'em Nonsense and several uncomely slips beside 't is added that we must use a publique Liturgy that the prayers of the several Congregations within this Realm may be sent up unto God in the same words c. All which is against the use of all free Prayer or Prayers Compos'd by the Minister himself for which reason many are of an opinion that the Liturgy was design'd to be instead of all other prayer the which seems to be the meaning of the 14th Canon where 't is exprest that there must be an using the Liturgy without either diminishing in regard of Preaching or any other respect or adding any thing either in the matter or form thereof But that many among the Dissenters cannot satisfie themselves in abiding by a form of prayer thus erected to the publique disuse of the gift of prayer is very certain see Dr. Collins on this Subject Though there are some circumstances wherein a form of prayer is lawfull namely when the person whose duty 't is to pray in publique has not a gift in that case to use a form is much better than not to pray at all which is enough to shew that the using a form of prayer is not in it self unlawfull seeing if it had been so it could never be a duty However to set up a form in opposition to the publique use if spiritual or free prayer is in the opinion of some not only a practice unknown to the Church for several hundred years but moreover contrary to the present dispensation of the Spirit 1. They assert that the imposing a publique Liturgy thus is a practice that was unknown to the Church for several hundred years The Reverend and Judicious Mr. Baxter in his Search for the English Schismatick asserts That no One Liturgy was imposed on any National Church or any Patriarchal for many hundred years after the Apostles dayes yea and after Constantine but every Bishop or Pastor was the chooser of his words and practice and as others a publique Liturgy was not Universally impos'd untill Antichrist did arise by the power of whose might Gregories Liturgy in contempt of that of Ambrose was impos'd on the Churches which Liturgy was not received from the Apostles nor in many years after but some part had its rise from Pope Sixtus the First another from Celestin c. as Platina in the lives of Sixtus Celestin and Gregory does assert Furthermore Bellarmine himself does acknowledge that the Bishops of particular Churches ever had allowed 'em a power of making Offices for their own Churches which point of Bellarmine is confirmed by uncontroulable evidences in this our own Country where untill the time of the Reformation there was great diversity in saying and singing in Churches some following Salisbury use and some Hereford some the use of Bangor and some that of York and others the use of Lincoln All which were suppressed by Edward the 6th in order to the carrying on a farther Reformation in the Room of which Offices one only was set up as what did most effectually answer the great design of our worthy Reformers which was the promoting a thorough Reformation with as much speed as the badness of those times would bear it 2. As 't is thus evident that there was no publique form of prayer impos'd on any particular Church the first 300 years nor Universally till Antichrists appearing in the World and that even then particular Churches enjoy'd the liberty of forming Offices for their own particular Churches in like manner the erecting any one publique form in opposition to the publique use of the Gift of Prayer is so contrary to the Gospel dispensation which is the dispensation of the Spirit that the Divines of the Church of England cannot but by their practice discover their dislike of such impositions They do not therefore adhere so firmly unto these forms but that before Sermon they use some of their own Composing which is a sufficient demonstration that praying extempore or the publique use of a prayer Compos'd by a Minister in private is neither unlawfull nor inexpedient and that the Arguments produc'd from the absurdities of such a practice to prove the usefulness of a publique Liturgy are not cogent enough to command their assent the which cannot but countenance and justifie the Dissent of the Non-Conformists as they refuse to conform unto the Liturgy as 't is enjoyn'd as the
only form of prayer to be us'd in publique II. But to be more particular there are many among the Dissenters who are furnish'd with such Arguments as the Reader may find in the Abridgment of that book which the Ministers of Lincoln Diocess deliver'd to the King Anno 1605. as also in a part of the Register and among the reasons for Refusal of Subscription exhibited to Cotton Bishop of Exeter by the Devonshire and Cornish Ministry and in several other discourses as in Bayly's Parallel of the Liturgy with the Mass-book Ames his fresh suit against Ceremonies c. The which have fix'd such strong convictions on the Consciences of some Dissenters concerning the unlawfulness of the present Liturgy that they cannot safely joyn with any in the use of it Though some who have not receiv'd such powerfull impressions from the weight of those Arguments can read the Common Prayer and joyn with such as do to the end they may save themselves from the severity of Penal Lawes yet other Dissenters will rather submit themselves to the greatest extremities than venture to dishonour God by doing what they are convinc'd is a sin That the Reader may be mov'd to entertain some charitable thoughts concerning such persons and that the common objection that is laid in against their Non-Conformity which is Humour and Fancy and a Peevish Obstinacy may be fully answered I 'll give an Historical Account of some of those Arguments which do so fully convince some Dissenters that they cannot without laying an unnatural violence on their Families conform Argument I. I. They are perswaded that according to the Rubrick the same honour is put on the Apocryphal Books which is due alone to the Sacred Scriptures For they are appointed to be read as a part of the Old Testament without any note of difference from the Canonical In a discourse before the Common Prayer concerning the Service of the Church 't is asserted that nothing is ordained to be read but the very Pure word of God the Holy Scriptures or that which is agreable to the same beside this after the order how the Psalter is to be read 't is said in the Title how the rest of Holy Scripture is to be read under which Title several orders are to be found Namely 1. The Old Testament is appointed for the first Lessons at Morning and Evening Prayer so as the most part thereof will be read every year once and in the 3d. order 't is said that to know what Lessons shall be read every day look for the day of the Month in the Kalendar following and there ye shall find the Chapters that shall be read for the Lessons both at Morning and Evening Prayer and in the Rubrick after the Psalms are read 't is order'd that then shall be read distinctly with an audible voice the First Lesson taken out of the Old Testament as it is appointed in the Kalendar whereby 't is evident that what is appointed in the Kalendar to be read for the First Lesson is consider'd as a part of the Old Testament the Holy Scripture the pure word of God But the Apocryphal books are in the Kalendar appointed to be read for First Lesson for almost Two Months together even from the latter end of September untill November 24th beside the Holy dayes on which these books are appointed to be read To which add that this is done to the constant neglect of reading a great part of the Sacred Scriptures namely the two books of Chronicles Solomons Song and a great part of the Revelations That 't is the appointment of the Church to read the Apocryphal books as a part of the Holy Scriptures is farther confirm'd by Archbishop Bancroft in the conference held at Hampton Court where as the abridgment has it he tax'd Jerom for calling these books Apocrypha and said he was the first that gave them that name and called his objections against them the old Cavills of the Jews And the Bishops of Winchester affirm'd at the same time that they must needs be held Canonici ad informandos mores Canonical for the information of manners To these I 'll add what Mr. Hutton in his answer unto the reasons of the Ministers of Devon and Cornwall to this very objection They are saith he called Holy Scriptures in a signification at large because the subject they entreat of is God his Love Power our Sanctification and Obedience to him And they may be held Canonical wholsom Doctrines being thence deduced though not simply of themselves yet wherein they agree with the Canon as also because they may serve as they alwayes heretofore have done for a rule to direct and order our Conversation aright In this answer though he seems without the approbation of the Rubrick to make a difference between the Sacred Scriptures and the Apocrypha books yet at length falls in with the Bishop of Winchester asserting that they are a Canon or Rule to direct our Conversation aright But in opposition hereunto 't is generally by sound Protestants asserted 1. That the Apocryphal books are not a part of the Holy Scriptures the pure word of God 2. That there are several things appointed to be read which are not agreable to the word of God nor can be defended by any sound Protestant To make this point the more clear I 'll give the Reader an account of what is reply'd to the distinction of the Bishop of Winchester about the Canon of Faith and Manners and then offer what arguments have been urg'd against this practice of the Church In the second part of the defence of the reasons of the Devonshire and Cornish Ministers 't is thus reply'd to the aforesaid distinction But that we may farther see how heartless and unsound this distinction of Canonical for manners but not for Faith is let us observe how they here make a distinction of faith and manners where none is for all Doctrines of God's word are in this respect Doctrines of faith whether they concern matters of believing or of other Conversation of life wherefore the Apostle hath coupled them together in that place to Timothy saying all Scripture given by inspiration of God c. shewing us thereby that upon one and the same divine Revelation our knowledge and practice both must be grounded And I would entreat these men that give us this distinction to tell us whether it be not a point of faith That we must worship one God and him after his own manner reverencing his Name and keeping his Sabbaths c. And whether it be not a point of faith That we must honour our Parents and Superiors that we must not Kill commit Adultery Steal Slander Covet And whether our Consciences be not bound in these things by the Divine Testimony as well as in any point of our understanding surely unless our Divinity faileth all the word of God is the object of Faith that as well which directeth to manners as that which revealeth
at the time of Communion and at all other times in his Ministration shall use such Ornaments in the Church as were in use by Authority of Parliament in the second year of the Reign of King Edward the 6th But Queen Elizabeth was not the only cause of driving back the Reformation but the Clergy themselves had an hand in it which was sufficiently discover'd when they perceiv'd that her Majesties Council began to entertain more favourable thoughts of Protestant Dissenters who continued their cries for a further Reformation Cambden assures us that about the year 1583 The Queen who held it for a maxime that she ought not to be more remiss in Ecclesiastical Affaires 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 fantasie 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 Scriptures and therefore many refus'd to go to Church To abolish which things and to reduce 'em in Unity Whitgift propounded Three Articles to the Ministers by them to be subscribed But adds Cambden 't is incredible what controversies and disputations arose upon this What troubles and injuries Whitgift suffer'd of certain noble men So far Cambden But whoever might be so happy as to be throughly acquainted with a just impartial and particular History of those times would suddenly see that the true cause of all Whitgifts troubles was his intemperate persecuting Godly and Conscientious men who rather like a Spanish Inquisitor propos'd a multitude of Articles to ensnare than as a good Pastor to reduce his erring Brethren to the truth For even when he was most violent in letting out his rage on the Conscientious Dissenter even then the wicked the ungodly and prophane Priests knew not what it was to be prosecuted for their debaucheries Neither can it be truly said that the Earl of Leicester was the only great person that resented the ill proceedings of this Bishop but even the Lord Treasurer Cecill and her Majesties Councill 'T is sad to consider with what severity Whitgift treated the Couscientious Dissenter and with what mildness the drunkard glutton c. The which was so palpable that some zealous Conformists since that time have judg'd it necessary to essay the putting some colour on it as Isaac Walton in the life of Hooker most Satyrically represents the Nonconformist to be much more vile than the drunkard or glutton even when he could not impeach 'em as being guilty of any such enormities But that somewhat might be said to expose the Dissenter and defend the Bishops an encroachment is made on the divine prerogative and vain man who cannot but with much difficulty look into his own heart pretends to see into the secrets of the Dissenter where he finds so many Spiritual wickednesses that lye hid to lodge that he must be warm in discovering his abhorrence to such Villanies judging not according to the outward appearance but like unto the all-knowing God according to the heart I 'll give you Mr. Walton's own words who speaking of the Nonconformists sayes Of this party there were many that were possest with an high degree of Spiritual wickedness I mean with an innate restless radical pride and malice I mean not those lesser sins that are more visible and more properly Carnal and sins against a mans self as gluttony and drunkenness and the like from which good Lord deliver us but sins of an higher nature because more unlike to the nature of God which is Love and Mercy and Peace and more like the Devil who is not a glutton nor can be drunk and yet is a Devil those wickednesses of malice and revenge and opposition and a complacence in making and beholding confusions Men whom Pride and Self-conceit had made to over-value their own Wisdom and become pertinacious and to hold foolish and unmannerly disputes against those men which they ought to reverence and those Lawes which they ought to obey As if disputing freely with the Bishop and not giving him the desir'd respects by rendring obedience to his commands even when they could not without sinning against God had been the Overt Act of that Pride Malice c. which makes men more vile than Gluttony and Drunkenness But 't is no part of my present province to comment on this notion but only from it to inferr that as the dignified Clergy did consider the Non-Conformity of the Dissenter to be a sin most odious much more high and great than that of gluttony even so 't is easie to conclude that what is affirm'd in History concerning the Bishops treating the drunkard with more candor than the Conscientious Dissenter is very true For which no stronger reason can be assign'd than that the debauchees wickedness not being so great an impediment to the accommodating the difference between the Church of England and of Rome as the Non-Conformity of the Dissenter the wickedness of the former might be tolerated even when the Dissent of the latter would not be born That this is so namely that the Arch-bishops and Bishops in the respects they shew'd the ignorant and scandalous among the Ministry and the letting out their wrath on the intractible Dissenter as they term'd it was a plain evincement that they thereby aimed at the gratifying the Papist will appear with conviction to such as will be so just to themselves as to weigh impartially the import of those Letters are added to the end of this Treatise where he will not only see into the reason why the Episcopal would by all means hide 'em from the Light but moreover perceive the matter of fact I have suggested to be very true That these Letters are nor spurious nor feigned but copies from an Anthentick Original is well known to some zealous Sons of the Church who it may be will be surpriz'd to see that appear in face of the World which doth so plainly discover what they desire might be conceal'd In these Letters 't is apparent that when the prosecution was most brisk against Protestant Dissenters several among the dignified Clergy were very covetous and scandalous in their Conversations Numb 1. Even those who antecedently to their preferment were well affected when they came to the Cathedral Churches did so strangely degenerate that the Lord Treasurer Cecil Numb 2. did fear the places did alter the men whence 't is that her Majesties Councill in their Letter to the Bishop of London and Canterbury Numb 3. did observe from the many complaints brought unto them that the worst of men met with no trouble when Conscientious and Learned Ministers were greatly molested for their Non-Conformity But that which doth most fully discover the temper
such a multitude of weighty Arguments against the Lawfulness of the Ceremonies c. that a giving the Reader all would take up a very large Volume but 't is not my business to insist on all that may be offer'd I 'le therefore close with this one Argument Argument VI. Notwithstanding the great Cry that has been made about the Antiquity of the English Service and the reasonableness of conforming unto it for that reason some Dissenters refuse to joyn in the use of it because such a practice is not agreeable to the best Antiquity They think that the Apostles were best acquainted with the Mind and VVit of Jesus Christ and that the Primitive Christians in the First Second and Third Centuries kept more exactly to the Rule of Christ than those who lived in the Fourth Fifth Sixth or Seventh c. whence the Antiquity the Dissenter pleads for is that which is most Ancient and most pure unto which pattern such as will aim at a thorough Reformation must attempt the reducing all things in matters of Religion 'T is generally agreed by all Protestants that in the Apostolical and most Primitive Dayes of the Gospel all things were most exactly conformed to the VVill of our Lord Jesus Christ and that the nearer any keep to his Rule the better A Deviating from the Primitive practice has been but the beginning of all those many corruptions that have infested the Church of Christ Seeing this is a truth acknowledged by most let us enquire after the Antiquity of such Liturgies as this in use among us and after the time when Liturgies were first imposed and from whom and when the present English Liturgy had its rise 1. From what has been already suggested 't is manifest That there were no stinted Liturgies impos'd on any Pastors of particular Churches the First Four Hundred years after Christ The which may be be further confirm'd out of what Dr. Burnet in the Second part of the History of the Reformation doth acknowledge who speaking of Liturgies doth say That they were not made the Subject of any publick Consultation till St. Austins time when in their Dealings with Hereticks they found they took advantages from some of the Prayers that were in some Churches Upon this he tells us it was order'd that there should be no Prayers used in the Church but upon common Advice After that the Liturgie came to be more carefully confidered Formerly the Worship of God was a pure and simple thing and so it continued till Superstition had so infected the Church that those Formes were thought too naked unless they were put under more Artificial Rules and dressed up with much Ceremony c. So far Dr. Burnet About this time which was in the Fourth Century St. Ambrose compos'd his Service Book which was the first that gained any confiderable Reputation in the VVorld The Spurious Liturgies that are ascribed unto the Apostles are such as have enough in 'em to convince the Reader that they were not so ancient as is pretended After this time the Pastors or Bishops of Churches were very busie in composing Prayers in making Additions to what was done by such as went before ' em But no Liturgie as yet impos'd on any Churches Every Pastor tho' he communicated the prayers he had composed for his own use unto others The which he did only for the satisfaction of his Brethren that they might be assur'd there was nothing of Error in 'em yet none impos'd 'T is very probable that St. Ambrose's Liturgie in Divers places finding Acceptance was much in use But 't is most certain that until Pope Adrian the first who liv'd in the Eighth Century there was no general Imposition of any Liturgie In Petries Church History 't is storyed That about the later end of the Eighth Century there was a great contention for receiving the Mass of Pope Gregory into the Churches first by Authority of Pope Adrian and then of Charles the Great some Churches had one Directory and some another who would not change VVhen the Pope saw so great Opposition and it may be understood that it was not small when the Pope was put to such a shift he said he would refer it to the VVill of God whither he would by any visible sign approve the Mass of Gregory or Ambrose so these two Books were laid together upon the Altar in St. Peters Church and he cal'd upon God which of the Two he approved The Doors were shut all Night and the next Morning when they were return'd 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 if we will belive Jacob de Voragine in Vita Gregorij That the Mass of Ambrose should be untouch'd and the Mass of Gregory should be used through the VVorld and so he did Authorize and Command that it should be used in all Churches and Chappels But many did expound that sign the contrary way and would not receive it till Charles did command all Bishops and Priests to use it through his Dominions he caused the Mass of Ambrose to be burned and threw many Priests into Prison who refused to accept the new Mass or Pope Gregories Liturgy The Church of Millaine would not change Walifred Strabo who lived about the year 900 testifieth in his Book de Exordijs rerum cap. 25. That in his time the Roman Mass was not universally in all Churches but almost saith he in all the Churches of the Latines and no Benedictine Monks did read it c. Thus Adrian the Pope and Charles the Emperour were the first hot Zealots for Gregories Liturgy who were much more fond of it than Gregory himselâ— was for Gregory did as much detest the Vniversal Imposition as he did zealously reject the Title of an Vniversal Bishop whence he was not fond of imposing it on us in England 'T is very certain that the Christian Religion did many an hundred years flourish in this Kingdom before 't was troubled with a Romish Liturgie which came not hither till about the year 600 and then rejected by the British Christians who severely suffer'd for their refusing to comply with the prelatick Impositions of that proud Monk Austine who stirring up the King of Kent to fight against the Christians thereby to bring 'em if possible to a complyance with his Ceremonies was the cause of the Destruction of above a Thousand Godly Monks besides the many others who were cruelly slain at that time The which Austin most wretchedly did tho' he never receiv'd any such advice from Gregory An account of Pope Gregories Moderation we have in Dr Burnet who gives us also a short History of the Rise and Progress of Ceremonies thus Gregory the Great was the first that took much care to make the Church Musick very regular and he did also put the Liturgies in another Method than had been formerly used Yet he had no
Church by Baptism nor can be by meer Cohabitation even so they never were by their own Consent either expresly or interpretatively They never held Communion with the Church of England in all Ordinances were never confirm'd by the Bishops nor ever did participate of the Lord's Supper and therefore I think it cannot be truly said That they Separate How can they cease that Communion which they never had For which reason to prove these Schismatical Separatists who never separated from the Church seems an Impossibility Surely their exercise of that Right and Power with which they are invested as Christians in chosing their own Pastor cannot be an Act Schismatical By this 't is manifest That those who never expresly nor implicitly consenting to hold communion with any Parish-Church in all Ordinances were never actually obliged to hold Communion with such particular Parishes and consequently their forbearing such Communion or their Assembling in places distant from the Parish Church cannot be a Separation and if not a Separation it cannot be a Schism Thus the Reader may easily perceive how necessary 't is that the Conformists prove that those Dissenters who now meet in Assemblies locally distant from the Parish Churches were once Members and under an Obligation of holding external Communion with the Parish Churches if they will prove 'em Separatists Furthermore they must prove 2. That this people do ordinarily Separate themselves from the external Communion of their Parish Church For seeing the Sin of Schism consists in causeless Separation there must be a Separation or there can be no causeless Separation that is there can be no Schism but how the Conformist can prove a Separation any otherwise than by insisting on the people's not holding Communion in the same manner or same place with the Church is difficult to suppose And if they take either of their ways without the Addition of some other Consideration they must either make many of their own Meetings Separate which are in places locally distant from the Parish Church where their Modes of Administration are different or clear many Dissenters from the Reproach of Separation what do they think of such Meetings in which the Common Prayer is read are they Separate and Schismatical But after they have prov'd both these they cannot prove all Dissenters Schismatical unless they can also evince 3. That the Separation is Causeless and Sinful But how they can prove that those who if they separate do so on no other Account than that they may forsake Sin is a point worthy of Consideration If there be any sinful Imposition made the term of Communion 't is sufficient to justifie the Separation of those who withdraw themselves from the external Communion of that Church If a Church that is sound in the Doctrine of Religion though it detests an Idolatrous Worship yet if it make the least Sin the Term of Communion whereby the people cannnot have Communion with that Church but by a deliberate committing that Sin Separation from the Communion of this Church is justifiable For whatever some may suggest we must not commit the least Sin that good may come thereof To insist then so much on the Peace and Vnity of the Church as if it were a Good for the Obtaining which we might venture on a little Sin is a Notion of a very dangerous Tendency giving too great Countenance to a Doctrine of the Papists whereby they justifie all their Villanies A Little evil say they may be done for the Obtaining a great Good for instance The Salvation of the many Souls in Three Kingdoms is a great a very great Good the Killing One Two or Three Hereticks in order thereunto at most is but a little evil which may be done for so great a good Moreover this justifies all their Officious Lying and Equivocating they tell a Lye that some great good may come thereof But this is so contrary to the pure Nature of a Holy God and his Holy Good and Just Command that whoever will indulge himself in a practical embraceing such a Notion doth but prepare the greater Damnation for his own Soul God is a great God and the least Sin being an Offence to his Dread Majesty cannot knowingly with deliberation and allowance be committed but the person that does it exposeth himself to Divine Indignation who ever breaketh the least of these my Commands says Christ Matth. 5. 19. is in danger of loosing Heaven for though a man keep the whole Law and yet offend in one point he is guilty of all James 2. 10. We must not speak nor act wickedly for God he is not glorified by Mans lye and therefore Wo unto them that will do evil that good may come thereof Rom. 3. 8. If the least sin be made the Term of Communion no Consideration of Peace and Vnity or of Obedience to the Magistrate can excuse those from guilt that will venture on that sin Whence 't is evident That all those who by the Reasons insisted on in this Treatise are fully convinc'd That somewhat sinful is imposed as a Term of Communion with the Church of England they do but discharge their Duty and keep a good Conscience in separating and yet by separation do not accuse the Church as if she had been no true Church or as if Salvation could not by others be had in it A Church that is sound in the Faith that 't is a true Church in a Theological Sense being lyable to Error may even while Sound in the great things of Religion impose some Error as a Term of Communion from which those who are convinc'd of the Sin must separate A sound Church in the great things may err in lesser matters and may Impose Assent and Consent unto that Error as a Term of Communion with the which these Dissenters durst not comply but seeing they cannot have Communion on easier Terms must separate There is a great Difference between the Errors or Corruptions of a Church which are made Terms of Communion and those which are not 'T is not to be question'd but that a man may joyn with a Church that is less pure than another even with a Church that hath several Spots in it or he must joyn with none and may be under an Obligation of continuing with that Church although he may go elsewhere and be better edifyed otherwise there being variety of Gifts those who are more eminent than the rest among the Ministery must have most of the people round when other honest though not so able Preachers have few or none However if they make the least Spot or Impurity a Term of Communion he dares not comply As long as he may may continue Communion without being made a partaker of the impurities as in many instances he may he must not separate but when they impose their corruptions as Termes of Communion so that he cannot have Communion but by complying with the corruption he must not sin for the sake of Communion nor on any