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 scâ—upled and disowned by the Dissenters as savouring too much of Popery though the greatest part of them do baptize their Infants And as for the Antiquity of the practice if any credit may be given to many learned Paedobaptists it will not appear whereof take these following Instances The learned Dr. Taylor tells us in his Disswasive against Popery That there is a Tradition to baptize Infants relies but upon two Witnesses Origen and Austin and the latter having received it from the former it relies wholly upon a single testimony which is but a pitiful Argument to prove a Tradition Apostolical He is the first that spoke it but Tertullian that was before him seems to speak against it which he would not have done if it had been a Tradition Apostolical And that it was not so saith the Bishop it is but too certain if there be any truth in the words of Ludovicus Vives saying that anciently none were baptiz'd but persons of riper years He says thus in his Com. on August l. 1. c. 27. whose words are as followeth viz. None were baptized of old but those who were of Age who did not only understand what the Mystery of the Water meant but desired the same the perfect Image whereof saith he we have yet in our Infant Baptism for it is asked of the Infant Wilt thou be baptized for whom the Sureties answer I will The Doctor adds That the Parents of Austin Jerom Amhrose although Christians did not baptize their Children till they were 30 years of Age and that it will be very considerable in the Example and of great Efficacy for the destroying the supposed necessity of derivation of Infants Baptism from the Apostles Hugo Grotius in Annot on Mat. 19. 14. saith It was no small Evidence that Baptism of Infants many 100 years was not
before the 25th year of his Age. 6. Archia-Diaconis offerens The Arch-Deacon presenting those who are to be promoted to the Order of Deacons each of them being decently habited unto the Bishop sitting in his Seat before the Altar saith Reverend Father 7. The Bishop shall ask Do you know them to be worthy The Arch-Deacon shall answer As much as humane Frailty suffers me to know I know and tesâ—ifie that they are worthy 8. The Bishop shall speak to the Clergy and People If any one hath ought against these Persons let him come forth and with Confidence speak for God and before God 9. Lastly the Bishop takes and delivers to them all the Book of the Gospel saying Receive the power of reading the Gospel in the Church of God 10. The Bishop shall say the Ministers and Chaplains answering Lord have mercy upon us O God the Father of Heaven have mercy upon us O God the Son Redeemer of the World have mercy upon us that it may please thee to bless sanctifie and consecrate these Elect. R. We beseech thee to hear us good Lord. 11. They sing one and the same Hymn only the one is in Latine the other in English Veni Creator Spiritus Mentes tuarum visita c. 12. The Bishop shall lay his hands upon the head of each of them kneeling upon their knees before him saying to every one Receive the Holy Ghost whose sins thou dost forgive they are forgiven and whose sins thou dost retain they are retained 13. The Peace of God be always with you the Blessing of God Almighty the Father Son and holy Ghost descend upon you English Pontificial 1. WE daclare That no Deacons or Ministers be Ordained but only upon the Sundays immediately following Jejuna quatuor temporum commonly call'd Ember-weeks Coâ—stiâ— Can. Eccl. Can. 31. 2. And this be done in the Cathedral or Parish-Church where the Bishop resideth and in the time of divine Service in the presence not only of the Arch-Deacon but of the Dean Ibid. 3. And here it must be declared unto the Deacon that he must continue in that Office the space of a whole year except for reasonable causes it shall otherwise seem good unto the Bishop The Book of Ordering Priests and Deacons 4. The Bishop before he admit any Person to holy Orders shall diligently examine him in the presence of those Ministers that shall assist him at the Imposition of hands Can 35. 5. None shall be admitted a Deacon except he be 23 years of Age and every man which is admitted a Priest shall be full 24 years old The Preface to the manner and form of making Priests and Deacons 6. The Arch-Deacon or his Deputy shall present unto the Bishop sitting in his Chair near to the holy Table such as desire to be ordained Deacons each of them being decently habited saying these words Reverend Father 7. The Bishop shall say Take heed that the Persons whom you present unto us be apt and meet for their Learning The Arch-Deacon shall answer I have enquired of them and also examin'd them and think them so to be 8. Then the Bishop shall say to the People Brethren if there be any of you who knoweth any Impediment or notable Crime in any of these Persons let him come forth in the Name of God and shew what it is 9. Then the Bishop shall deliver to every one of them the New-Testament saying Take thee Authority to read the Gospel in the Church of God 10. The Bishop with the Clergy and People shall sing or say the Letany O God the Father of Heaven have mercy on miserable Sinners O God the Son Redeemer of the World have mercy on us that it may please thee to bless these thy Servants Respon We beseech thee to hear us good Lord. 11. They sing one and the same Hymn only the one is in Latine the other in English Come Holy Ghost our Souls inspire And enlighten with Celestial fire 12. The Bishop shall lay his hands severally upon the heads of every one that receive the Order of Priesthood the Receivers humbly kneeling upon their Knees and the Bishop saying Receive the Holy Chost whose sins thou dost forgive they are forgiven and whose sins thou dost Retain they are retained 13. The Peace of God And the blessing of God Almighty the Father Son and Holy Ghost be amongst you and remain with you always Of all which Progress not one word in all the New-Testament AND as a further Confirmation of our Symbolizing with Popery in our Rites and Service take a few Instances First That the Papists not only so long approv'd our Liturgy and kept their Communion in our Church in that Worship as before Remark't from Dr. More but also that the Popes themselves have offered to Confirm the same as Doctor Morton's Appeal discovers and that Pope Pius the 4 th and Gregory 13. offered to Queen Elizabeth to Confirm the English Liturgy as Camden in the Life of Queen Elizabeth testifies Dr. Boys produceth the Pope's Letter and Bristow's Approbation in his 39 th Motive And that the Jesuit Dr. Carryer saith That the Common Prayer and Catechism contain nothing contrary to the Romish Service Mountague asserts that our Service is the same in most things with the Church of Rome and that the Differences are not so great that we should make any separation Two famous Instances more we have mentioned in a Book called The Common Prayer-book Vnmasked p. 9. One of a Jesuit who coming not many years since to the Service at Pauls declared he lik't it exceeding well neither had he any Exception to it but that it was not done by their Priests The other that upon the Pope's Bull that Interdicted Queen Elizabeth Secretary Walsingham procured two Persons to come into England from the Pope to whom he shew'd the London and Canterbury Service in their Cathedrals in all the Pomp of it who thereupon declared that they wondred the Pope should be so ill informed and advised to interdict a Prince whose Service and Ceremonies so symboliz'd with his own and therefore returning to Rome they possess'd the Pope that they saw no Service Ceremonies or Orders in England but might very well serve in Rome whereupon the Bull was Recalled As to the taking of Collects out of the Mass-book 't is said by the Resolver p. 43. That if those prayers are good which he affirms to be very good then such a symbolizing he saith cannot make them bad To which it is Reply'd that the goodness or badness of Worship and Service as to the matter and form is to be measured not by our Fancies but the Rule of God's Word But we do not find any such pattern of shreds of Prayers or Collects to be said or sung though such things Pope Gregory found in the Ritual of Numa Pompilius which were said or sung in their Processions to their Gods The Alâ—aron Talmud and Apocripha may have as we suppose good things in
our ONLY RULE of Faith As also of the Government of the Church of Christ by Lord arch-Arch-Bishops Bishops Deans Arch-Deacons Parsons Vicars Curates Chancellors Officials c. Because not contained in our ONLY RULE of Faith In like manner do the Dissenters also Reject the Consecrating of Churches Chappels Cathedrals Priests Garments Altars Liturgies Singing Service Letanies Bowings Crossings Cringings Holy-dayes Fasts Feasts Vigils because not one word of any of them is contained in our only Rule of Faith So that the short Resolution of the Dissenters and the Doctor 's Faith in this great Point is this that they ought to believe nothing as an Article of Faith but what God hath revealed and that the Compleat Revelation of Gods Will to us is contained in the BIBLE Therefore Christ having in the Affirmative compleatly Revealed to us his mind and will in the Bible both as to the Doctrine and Discipline of his Church we need not go to Pope Council Tradition or any other for Additions to either nor trouble our selves to make Negative Articles of Faith and Practice which would be as Ridiculous as Endless And this we hope the Doctor and all his Party will take for good Pay and that you your self Sir amongst the rest will joyn Issue and acknowledge That this way of Arguing is very plain and convincing But this being so well performed by the Doctor what shall we say that so wise so learned and so great a man as Dr. Stillingfleet should forgot himself so far as to make head and run counter against his own Argument and to that degree as to pawn the whole Controversie upon that single point which he had so infallibly and indisputably resolved which indeed is very strange and wonderful but yet upon serious Thoughts we shall find it but a fulfilling of that Word of the Lord viz. I will do a marvellous Work amongst this People even a marvellous Work and a Wonder But what is that Why the Wisdom of their Wise men shall perish and the Vnderstanding of the Prudent men shall be hid But when shall that be viz. When they teach for Doctrines the Commands or the fear or Worship of God for the Precepts of men Our very case and whereof we have frequent and continual experience For with what Evidence and Demonstration of Truth will the Papists argue against and censure the Heathen for their Idolatries and yet at the same time be guilty of the same thing themselves and expose themselves to the Censure of the Heathen on the one side and the Protestants on the other How wisely how spiritually will Protestants dispute with handle and judge the Papists for leaving the Word of God for Fables for their Will-Worship False-Worship Idolatry c. and yet at the same time be guilty of Will Worship themselves exposing themselves to the Censure both of Papist and Non-Conformist Of which we might give you divers Instances both of the one and of the other and whereof take one or two This very Jesuite who disputes with the Doctor falls out in a most severe Censure of the Pagans for their most damnable Diabolical Idolatry in Worshipping their inferior Deities as Venus Mars Bacchus Vulcan and the like Rabble of Devils as he calls them who were their Damons Hero's or Intercessors to their superior Deity Jupiter not being aware which also the Doctor improves against him that they were guilty of the same Crime themselves in setting up their Inferior Deities the Virgin Mary St. Peter St Paul and a hundred more as Mediators and Intercessors to the Supream and to whom as the Doctor observes they pay divine Honour and Worship bowing and kneeling before them and their Images also which he proves against them to be no less Diabolical Idolatry The Jesuite being quick-sighted returns smartly upon the Doctor That whilst he judges their bowing and kneeling before their Images to be Idolatry how can he justifie their bowing and kneeling before the consecrated Elements bowing at the Altar East Name of Jesus Putting off their Hats c. which the Jesuite on the one hand and the Dissenters on the other hand improve against him And so whilst Dr. Pierce severely censures the Papists for varying from the primitive Pattern in their Superstitions and Abominations Because it was not so from the beginning Sergent the Jesuit returns his own Argument smartly upon him for doing the same thing in many particulars and which the Dissenter also doth for the same viz. for varying in so many things from the primitive Pattern whilst he judges others for the same To which we might add divers Instances both as to Papists and Protestants especially in those three Points Idolatry Imposition and Persecution So that as it hath been generally observ'd the Papists Arguments againsts the Heathen the Protestants Arguments against the Papists are most substantial Arguments against themselves when their practice gives their principle the Lye so rendring themselves altogether inexcusable as faith the Text Therefore thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things But be sure that the Judgment of God is according to Truth against them which commit such things And thinkest thou this O man that judgest them which do such things and doest the same that thou shalt escape the Judgment of God c. Another Objection that is brought against the Dissenters is Because they separate from the Church of England for â—eer Nicities for little things which in their own Nature are indifferent To that purpose you are pleas'd to express your self viz. A scrupulous Conscience is conversant about things in their own nature Indifferent and it consists Either in strictly tying up our selves to some things which God hath no where commanded as the Pharisees made great Conscience of Washing before they did eat and abundance of other unnecessary Rights and Vsages they had of mens own inventing and devising which they as Religiously nay more Carefully observed than the indisputable Commands of God himself Or in a Conscientious abstaining from some things 〈…〉 not forbid nor any ways unlawful Touch not tasâ—â— not 〈…〉 not doubting and fearing where no fear is thinking that 〈…〉 as much offend God by eating some kind of Meats 〈…〉 Garments as they should do were they guilty of 〈…〉 Adultery Which is the case of many amongst 〈…〉 Scrupulosity about little matters seem more 〈…〉 â—usterâ— than other good and honest Christians are or 〈◊〉 need or ought to be And a little further you add A 〈◊〉 Conscience therefore starts and boggles where there is no real 〈◊〉 or Mischief is afraid of omitting or doing what may be omitted or done without sin Which I know not how better to illustrate than by those unaccountable Antipathies or Prejudices that sâ—me men have against some sort of Meats or living Creatures which have not the least harm or
burt in them yet are so offensive and dreadful to such Persons that they fly from them as they would from a Tyger or Bear and avoid them as they would do the Plague or Poyson Just thus do some men run out of the Church at the sight of a Surplice as if they had been soar'd by the Apparition of a Ghost A late piece call'd A Resolution of Conscience c. supposed to be Dr. Mores affirms thus much 1. That the Government of our Church by Bishops 2. The Liturgy or Set forms of Prayer Adminâ—stration of Sacraments 3. Certain Rites of the Church particularly the Surplice the Cross in Bâ—ptism the Gesture of Kneeling at the Communion the Ring in Marriage the Observation of the Churches Holy days All which faith he I take for granted are Indifferent in their own Nature that there is nothing of Viciousness or Immorality in any of them to make them unlawfull I know no body saith he so unreasonable as not to Grant this Mr. William Allen in his late piece called Catholicism saith to the same purpose That the Ceremonies of the Church of England are not enjoyned as things of Divine Appointment but only as of an Indifferent Nature and therefore there is no reason to sâ—râ—ple them And again saith That the Ceremonies and Service of the Church or use of things in or about Gods Worship which are not of the Essence of it nor â—s'd under the Nation of being Commanded by God but professedly used as things Indifferent in their own Nature and only as matters of humane 〈◊〉 cannot justly be charged to be false Worship The Author of the Portestant Reconciler tells us That it is 〈…〉 the Church of England that the Ceremonies used 〈…〉 by that Church Imposed on her Members are in their own 〈◊〉 things Indifferent thus saith he In the Preface to the Book of Common Prayer it is determined that the particular forms of Divine Worship and the Rites and Ceremonies to be used therein are in 〈◊〉 own Nature things Indifferent Dr. Stillingfleet and many more spake the same thing So that by Indifferent they would have us to understand things of a Middle Nature that are neither good or bad of themselves otherwise then as injoyned for Order or Prudence by Superiors and alterable at pleasure therefore King James opposeth them to Necessary things which are enjoyned by positive Scripture and so the Protestant Reconciler Defines them telling us thus The Ceremonies which are Imposed by our Church as they have nothing sinfull in their Nature for which Inferiors should Refuse submission to them so have they nothing of real goodness nothing of positive Order Decency or Reverence for which they ought to be Commanded This we are told in words and pretence the better to gild the Pill to make it go down the glibber but if you look more narrowly into the matter you will find that you your selves as well as the Dissenters have justly another sense of them and that the Church of England does both use and Impose them as necessary things whatever they import in their own nature For First are they not things Consecrated and Dedicated to holy uses in the worship and service of God which makes them cease to be Indifferent Hooker saith Fâ—astival dayes are Cloathed with outward Robes of Holiness and that places and times of Divine Worship are so too and the Cross a holy Sign Dr. Burges saith Ceremonies may be called the Worship of God the Professors of Leyden call only such things persons times and places holy as are Consecrated and Dedicated to God but so in their Esteem and our also is their Dioceâ—an Episcopacy and Priesthood their Churches Liturgies Kneeling Bowing Crossing Festivals Ecclesiastical Courts and Excommunications c. Secondly They are not Indifferent but necessary things in your esteem as appears by the Declaration of 〈◊〉 Commissioners at the Savoy upon the King 's first 〈…〉 over-ruling the Arguments of their Dissenting 〈◊〉 â—leading for Reformation and Tenderness which say◠〈…〉 Apostle hath Commanded that all things be done 〈…〉 there may be conformity let there be 〈◊〉 a 〈…〉 that purpose and thence they inferr'd that 〈…〉 will move to pity and relieve those that 〈◊〉 truly 〈◊〉 and scrupulous that we must not break Gods Command◠〈◊〉 Charity to them and therefore we must not perform publick services indecâ—ntly and disorderly for the sake of tender Consciences And all this said to justifie the Refusal to abate the Imposition of Ceremonies especially those three then contended about Surplice Sign of the Cross and Kneeling at the Communion So that here they are made necessary and a Command of God urg'd to inforce them viz. That things be done decently and in order though by the way no other Command then Bellarmine urges to Establish the whole Popish Service and Ceremonies of the Church of Rome viz. by this Precept of the Apostle And thirdly Do not they as necessary things Impose and inforce them with all severity imaginable by Excommunications of Dissenters thereby knocking the Fly on the Neighbours head with a Hatchet to the knocking out his Brains as saith Dr. Taylor destroying them in their Liberties Estates yea Lives also which surely must not be for trifles but necessary things Yet so hardy and hold to do all this as the Protestant Reconciler worthily observes to them to the Reproaching the wisdom and faithfulness of Christ and the Primitive Churches for want of such decency and order for they had no such The Wisdom of the Church of England who have declared that their Rites and Ceremonies are in their own Nature things Indifferent and may be alter'd and changed as also that they had their Beginning from the Institution of Man The Wisdom of King James and King Charles who have both of them declared them to be esteemed unnecessary as being but indifferent things and not Commanded by God and therefore alterable at pleasure But especially saith our Author hereby become guilty of adding to the Word of God of Will-worship of teaching for Doctrines the Commandments of men of Imposing these things as necessary parts of Worship and so of worshipping God in vain as 〈…〉 will appear by what the best Assertors of the 〈…〉 of the Church of England have declared in this 〈◊〉 〈◊〉 Mr. Faulkner's Assertion in saying hereupon We 〈◊〉 the Word of God when we teach any thing to be commanded or forbidden by the Law of God which indeed is not there commanded or forbidden And Bishop Sâ—nderson That then men teach for Doctrines the Commandments of men when they teach any thing to be absolutely unlawful which God hath not forbidden in his Word and if any man shall wear a Surplice or Kneel or Cross with an opinion of necessity and for Conscience-sake towards God as though God's service could not be rightly performed without them yea although the Church had not performed them doubtless the
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 â—ethel iâ—â—â—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 â—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 â—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
ordinary in the Greek Church because not only Constantine the Great the Son of Helena a zealous Christian but also Gregory Nazianzen who was the Son of a Christian Bishop and brought up long by him was not baptized till he came to years as is saith he related in his Life Daille the learned French-man tell us That in ancient times they often deferred the Baptism of Infants as appeareth saith he by the History of Constantine Theodosâ—us Valentinian Gratian and in St. Ambrose and also by the Orations of Gregory Nazianzen and St. Basil on this subject And some of the Fathers have been of opinion that it is â—it it should be deferr'd But whence is it saith he that the very mentioning hereof is scarce to be endured at this day Vse of the Fathers l. 2. p. 149. Dr. Field saith That very many that were born of Christian Parents besides those that were converted from Paganism put off their Baptism for a long time insomuch that many were made Bishops before they were baptized On the Church p. 729. Mr. Baxter a great Asserter and Defender of Infant-Baptism doth ingenuously own after his long search into Antiquity thus much I will confess that the words of Tertullian and Nazianzen shew that it was long before all were agreed of the very time or of the necessity of baptizing of Infants before any use of Reason in case they were like to live to Maturity More Proofs p. 279. As for Baptizing Infants with Sureties Fidejussors or Gossips as the Liturgy enjoyns and such an Essential part of the Ordinance owning that the baptized Persons are required to repent and believe and that Infants are capable 〈◊〉 do neither but that they do both by their Sureties appears also if the learned are to be credited to be no less a Novelty as the Centurists declare Magd. Cent. 4. cap. 6 p. 419. De susceptoribus certi nihil Invenias that is you can find nothing certain of Godfathers in that Age. But that it came in the 5th Century Cen. 5. c. 4. p. 656. Adhibitos interdum susceptores sou Patrinos ex Autoribus hujus temporis liquet that is the Authors of the 5th Century mention Sureties or Godfathers Upon which Dr. Taylor saith I know God might if he would have appointed Godfathers to give Answer in the behalf of Children and to be Fidejussors for them but we cannot find any authority or ground that he hath and if he had that it is to be supposed he would have given them Commission to have transacted the solemnity with better Cirâ—umstances and have given Answers with more Truth for the Question is ask'd of Believing in the present and if the Godfather answers in the Name of the Child I DO BELIEVE it is Notorious they speak false and ridiculous for the Infant is not capable of Believing and if he were he were also capable of dissenting and how then do they know his mind And thefore saith he Tertullian and Nazianzen gave advice that the baptizing of Infants should be deferr'd till they could give an account of their own Faith Walafridus Strabo who lived about the year 840. saith De rebus eccl c. 26. That in the first times the grace of Baptism was wont to be given to them only who were come to that Integrity of mind and body that they could know and understand what profit was to be gotten by Baptism what was to be confessed and believed what lastly was to be observed by them that are new-born in Christ and confirms it by Austin's own Confession of himself continuing a Catechumen long before he was baptized But afterwards saith he Christians understanding Original Sin and least their Children should perish without any means of Grace had them he saith baptized by the decree of the Council of Africa and then adds how Godfathers and Godmothers were invented Johannis Bohemius lib. 2. de Gent. Moribus saith It was in times past the Custom to administer Baptism only to those that were instructed in the Faith and seven times in the week before Easter and Penticost catechiz'd but afterwards when it was thought and adjudged needful to eternal Life to be baptized it was ordained that New-born Children should be baptized and Godfathers were appointed who should make Confession and Renounce the Devil on their behalf As for the Liturgy it is another thing than can be found among the Antients Is it not clear that in the 3d Century they had no Directory or Book to pray by as Tertullian in his Apology mentions We look up to Heaven with our hands stretched forth as being innocent and bear-headed as not ashamed to make our Prayers sine Monitore without a Directory as coming from the free motion of our own hearts Platina tells us that in Celestine's time there was no other parts of the Mass but the Reading of the Epistles and â—ospels which was Anno 435. Platina in Celest 1. Justin Martyr in the second Century fully sheweth the manner of Christian Service in his time The Ancient Christians saith he had their Meetings on the Sunday they began with Prayers for the Church especially for the Inlightend which were baptized then the Writings of the Prophets and Apostles are read as time permits then a Sermon unto the People and exhorts them all unto the Imitation of the best things then all do rise up and pour forth their prayers again when their prayers are ended Bread and Wine mixed with Water are brought forth which being taken he who hath the Charge goeth before the People with an earnest voice in praising God and thanksgiving and the People do answer with a loud voice Amen Then the Deacons divide the holy Signs unto them all which are present and carry the same unto the absent this saith he we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgiving whereof none may partake unless he believe the true Doctrine and be washed in the laver unto Regeneration and Remission of sins and live so as Christ hath directed After this is a gathering of Alms. And p. 7. He who instructed the People prayed according to his ability Here was no Liturgy or Common Prayers mentioned Walafrid Strabo who wrote in the 9th Century saith in his Book de Rebus Ecclesiae All which is done now with a multitude of Prayers Lessons Songs and Consâ—â—rations which the Apostles and those who next followed them did with prayers and remembrance of the Lords sufferings even as he commanded Socrates saith That among all the Christians in that Age scarce two were to be found that used the same words in Prayer Pope Gregory the first made a new form of Service which they call the Mass and did add many Ceremonies that were not in use before So that Platina saith The whole Institution of the Mass was Invented by him we in England had ours from Gregory who by his Minister Austin first founded the Church and introduced most
of the Rites Service and Ceremonies Their was another Mass which was called the Mass of Ambrose a ridiculous thing which they afterwards fathered upon him different from Gregory's whereof we read in after times and there was great contention which Mass should be received into the Churches Which when Pope Adrian who was Anno 796. saw he was put to his shifts and said he would refer it â—o the Will of God whether he would by any visible sign Approve the Mass of Gregory 〈◊〉 of Ambrose So these two Books â—ere 〈◊〉 together upon the Aâ—â—ar in St. Peter's Church and 〈◊〉 called upon God to shew which of the two be approved the Doers were shut all Night and the next Morning when they returned into the Church the Book of Ambrose was found lying as it was laid down and the other was all torn and dispersed through the Church The Pope maketh the Comment that the Mass of Ambrose should lye untouched and the Mass of Gregory should be used through the World And so â—e did Authorize and Command that it should be used in all Churches and Chappels which Charles the Great did second Commanding that only to be used and Ambroses to be Burnt Gregory the first Ordained the Letanies or Supplications saith Platina The Responses and Gradual was given by Pope Gregory saith Pol. Virgil. The Collects Ordinary as saith Durandus were Ordained by Pope Gregory the other Collects added by sundry Popes as Cassandar in Liturgia cap. 21. He made the Offices of the Church and disposed the Nights and Days Antiphones or Singing-Service he polished the Rites of the Mass and renewed its Canon he made the Introitus to the Mass with the Particles he Commanded the Kyrieeleison and Hallelujah to be Sung He ordered the singing of Psalms the Letanies and Processions Balaeus Cent. 1. p. 62. sect 32. The Prescript Number of Psalms and Lessons was brought into the Church by Gregory the 7 th Anno 1073. saith Durandus The Epistles and Gospels Platina gives to Pope Damasus Anno 384. Pope Anastasius brought in Standing at the Gospel Anno 400. as saith Platina and Pol. Virgil. Austin Confess lib. 9. shews that the Latine Church had no Singing-Service that was brought into our Ceremonies saith Polidore Virgil from the old Heathen de Invent. Rer. lib. 6. c. 2. who were wont to Sacrifice with Symphony witness Livies l. 9. The Primitive Church had no Altars Pope Sylvester was the first Author of their Consecration Bellar. de Verb. Dei l. 4. c. 3. Anno 334. Then consequently no Bowing to them nor Kneeling before them being all Novels As little can you find the English Festivals in Antiquity The Centurists tells us Observandum est Apostolos Apostolicos viros neque de Paschate neque de aliis quibuscunque festivitatibus legem aliquam constituisse It is to be observed that neither the Apostles nor any Apostolick men have given us any Law for the observation of Easter or any other Feast whatsoever Magd. Cent. 2. Chap 6. p. 119. They also tell us out of Origen That it was not lawful for Christians to observe the Feasts or Solemnities either of Jews or Gentiles Cent. 3. p. 137. The Council of Laodicea in the 37 Can. forbad the Heathenish or Jewish Feast Non oportet a Judaeis vel Hereticis Feriatica quae mittuntur accipere nec cum eis dies agere Feriatos The Canons of the Ancient Councils forbad to keep the Pagan Feasts and to deck their Houses with green Boughs and Bay leaves as they did in the Kalends of January Con. Affr. Can. 2. Tolet. 4. Can. 5. Brac. 2. c. 7. The Festivals observed by the Ancients were not accounted more holy than other days Jerome on Matth. 5. saith Non quod celebrior sit dies illa qua convâ—nimus The Waldenses The Ancient Fathers of the Protestants held that they were to rest from labour upon no day but the Lord's day Aeneas Sylvius The Rites and Geremonies of Marriage as expressed in the Office of Marriage in the Liturgy do not appear to have been in use in those Primitive times It being decreed by Pope Julius and Serâ—â—ius about the middle of the 4 th Century That all Marriage should pass the Benediction of a Priest upon penalty of Saâ—riledge The Office being taken from the Papists and those very Restraints laid upon Marriage at what seasons People may Marty and when not are taken out of the Romish Rubrick Pope Clement having ordained that from Septuage sima till Easter from Rogation till Whitsunday and from Advent to Epiphany Marriage should be prohibited and which Doctrine of Devils is translated from their Rubrick to ours As for Bowing to the Altar and to the East and at Entrance into Churches and Temples they are Reverences which seem to be fetch'd from an Elder date viz. from the Pagan Idolaters and from whom the superstitious Ancients and Papists had them and we from them Dr. Willer in his Synop. Papisi p. 492 493. saith That Bowing at the Altar and Name of Jesus are superstitious Idolatries As for Ecclesiastical Orders and Officers of the Lord arch-Arch-Bishops Lord Bishops Deans Arch-Deacons 〈◊〉 and the Supremacy exercised one over another in the Church of England they are so far from having the stamp of Primitive Antiquity that they are not to be found therein at least for the three or four first Centuries Dr. Stillingfleet in his Irenicum p. 177. tells us after this manner viz. That whether any shall succed the Apostles in superiority of Power over Presbyters or all remain governing the Church in an equality of Power is no where determined by the Will of Christ in the Scripture which contains his ROYAL LAW and therefore we have no reason to look upon it as any thing flowing from the Power and Authority of Christ as Mediator and so not necessarâ—ly binding to Christians And further assures us That Episcopal men cannot shew by the word of God neither by the practice of the Apostles nor so much as by the PRIMITIVE CHURCH that a Minister of Jesus Christ hath had any superintendency over several private Churches or that a Bishop hath ordained Ministers by his sole and pure Authority as is now practised in England or that he who is not naturally Invested with any Authority should have the power to Delegate others and much more Secular persons And if any would be better satisfied herein there are two late pieces which may fully do it viz. one by Dr. Owen in a Book called The Order and Communion of Evangelical Churches and the other in a Book called No Evidence for Diocesan Churches and Bishops in the primitive times The Primitive Fathers were against dedicating of Churches to Saints and Angels Austin saith If we build a Church of Stones or Wood unto any most excellent Angel are we not accursed and anathematized from the Truth and from the
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 â—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
in our Memory so are we still firme in the Resolution of performing them to the full And we do conceive our selves so far ingaged in honour and in what we own to the Peace of our Dominion which we profess we can never think secure whilst there shall be a Colour left to the Malicious and dissafected to inflame the minds of so many multitudes upon the Score of Conscience with dispair of ever obâ—aneing effect of our promises for their Ease His Majesties Speech to both Houses Feb. 10. 1667. Declares thus viz. One thing more I hold my self Obliged to recommend unto you at this Cresent which is that you would seriously think of some Course to beget a better Vnion and Composure in the minds of my Protestant Subjects in matters of Religion whereby they may be induced not only to submit quietly to the Government but also chearfully give their assistance to the Support of it And In his Declaration of Indulgence March 15. 1671. Saith That it was evident by the sad experience of twelve years that here was very little fruit of all those forcible Courses and many frequent ways of Coercion that we have used for the reducing of all erring or dissenting persons And thereupon granted his Indulgence Again in his Speech to both Houses 1678. Says thus I meet you here with the most earnest desire that man can have to Vnite the minds of all my Subjects both to me and one to another and Resolve it shall be your Fault if the Success be not suitable to my Desires Hereupon the Parliament Jen. 10. 1680. From their owne inclination known Experience as well as in Obedience to his Gracious Direction did for the Relieving and better Vniting all his Protestant Subjects Declare in their Vote Nemine Contradicente That it is the Opinion of this House that the Prosecution of Protestant Dissenters upon the Penal Laws is at this time grievous to the Subject a Weakning the Protestant Intrest an Encouragement to Popery and Dangerous to the Peace of the Kingdom And No. 6. 1680. Resolved Nemine Contradicente That 〈◊〉 is the Opinion of this House that the Acts of Parliament made in the Reign of Q. Elizabeth and K. James against Popish Recusants ought not to be extended against Protestant Dissenters having divers Laws under Consideration as his Majesty directed for the Releiving Composing and Vniting the Protestants A Bill having passed both Houses for Repealing the 35th of Elizabeth Thus you see that Imposition and Persecution for Conscience doth not only Symbolize with Antichrist but is in the highest contradiction to the Name Nature Gospel and followers of Christ a violent infringer of the Law and light of nature of doing to others as he would be done unto as well as the Royal Law of loving our Neighbour as our selves and in utter enmity not only to these worthy Sentiments of our Learned and Great Men but of our Latter Kings and Parliaments As a farther Ratification and Confirmation that our English Service and Ceremony was from the Popish Race and Succession Take this following Historical Account Given us by some Eminent Writers and Famous Sons of the Church of England Cambden in the Life of Queen Elizabeth assures us That the Change of Religion was not in her time Suddenly made but by Little and little by Degrees for the Roman Religion Continued in the same State it was First a full Month and more After the Death of Q. Mary The 27th of December it was Tollerated to have the Epistles and Gospels the Tens Commandments the Symbole the Letany and the Lords Prayer in the Vulgar Tongue The Twenty Second of March the Parliament being Assembled the Order of Ewd. 6. was Re-established and by Act of the same the whole use of the Lords Supper Granted under both kinds The 24th of June by the Authority of that which Concern'd the Vniformity of publick Prayers and Administration of the Sacrament the Sacrifice of the Mass was abolished and the Liturgy in the English Tongue more and more Established In the Month of July the Oath of Allegiance was Proposed to the Bishops and other Persons And in August Images were thrown out of the Temples and Churches and Broken and Burnt Thus far Cambden Gives us the Steps Queen Elizabeth took in the Reformation what She cast off by degrees and so Consequently what she Retained Which was the Rest of the Popish Rites and Ceremonies and which She had a Great Love to and Liking of which was the Reason there was no Greater Alteration Whereof we have this Account from Dr. Burnit in his History of Reformation Queen Elizabeth Received some Impressions in her Fathers Reign in Favour of such Old Rites as he had still Retained and in her own Nature Loving State and some Magnificence in Religion as well as in every thing else She thought that in her Brothers Reign they had Stript it too much of External Ornaments and had made their Doctrine too Narrow in some Points therefore She intended to have some things Explained in more General Terms that so all Parties might be Comprehended by them She Inclined to keep up Images in Churches and to have the Manner of Christs Presence in the Sacrament Left in some General Words That those who Believed the Corporal Presence might not be Drawn away from the Church by too Nice an Explanation of it So far Dr. Burner In Pursuance of these Resolves the Queen Attemps the Accomodating matters of Religion so unto the Romish Clergy as to take them into the Communion of the Church of England as Dr. Heylin affirms She so Effectually Compassed that for several years the Papists Continued in the Communion of the Church and when they did forsake it it was not because they Approved not of our Liturgy but upon politick Considerations and because the Counsel of Trent had commanded it and Pope Pius the 5th had Excommunicated the Queen and Discharged her Subjects from their Allegiance and made the Going or not Going to Church a Sign Distinctive to Difference A Roman Catholick from an English Protestant Concerning which take Dr. Heilins own words in his History of Queen Elizabeth There past another Act for Recommending and Imposing the Book of Common Prayer and Administration of the Sacraments according to such Alteration and Correction as were made therein by thoso who were Appointed to Revise it as before is said in the persuance of which Service there was great care taken for the Expunging all such passages in it as might give any Scandal or Offence to the Popish party or be urged by them in their Excuse for their not coming to Church and joyning with the rest of the Congregation in Gods Publick Worship In the Letany first made and published by K. Henry the Eighth and afterwards continued in the two Liturgies of K. Edward the sixth There was a Prayer to be delivered from the Tyranny and all the detestable enormities of the Bishops of Rome which was
into the Epistles and Gospels which was not heard of before the days of Popery I dare not Avow that this is that Reverend handling of the Scriptures and the right dividing of the Word of Truth which Saint Paul Requireth 2 Tim. 2. 15. Thirdly The great Inconveniency which hath followed this Book while it hath Maintained an Vnlearned Ministry and made it thought sufficient to have the Service Read wherein we have made the Spirit of God to speak in vain 1 Tim. 3. 12. which Requires the Ministers of the Gospel to be apt to Teach and to exhort and Reprove Tit. 1. 9. This is an other Cause why I cannot Subscribe unto the Book that it hath all things answerable to the Word of God But the Abridgment is much more full bringing Arguments from the Scripture The Fathers the Old Reformers and our own Old Protestant Doctors against it whereof I shall give this following Account First It is contrary to the Word of God to use such Ceremonies in the Worship of God as man has devised if they be notoriously known to have been of old and still to be abused unto Idolatry and Superstition by the Papists especially if the same be now of no necessary use in the Church where note that the Ceremonial part of the English Service that is like unto that of the Romish is what has been abused by the Papists to Idolatry or Superstition but yet are not so necessary to Divine Worship but that the Worship may be Compleat Devout and orderly without them which appears saith they First by the Second Commandment which forbids all provocation unto Spiritual Fornication as the 7th doth unto that which is Carnal Secondly By the Commandment and Direction God hath given us in his Word to Seperate our selves from Idolaters and be as unlike to them as may be especially in their Religions Observations and Ceremonies to abolish not only all Idols and that so as we may best shew our utmost Detestation to them and root out the very memory of them Thirdly 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 Secondly That it cannot be said sincerely we have Repented of the Idolatry of our Forefathers unless we be ashamed of and cast away with Detestation all the Instruments and Monuments of it Thirdly That we shall be in danger to be Corrupted in the Substance of Religion and Purity of Doctrine and even to fall back again to Idolatry if we Conform our selves to Idolaterous Ceremonies yea if we shew not all Detestation unto them Fourthly That our Conformity with Idolators in their Ceremonies wherein they Repose the greatest part of their Religion will be a special means to harden them in Superstition Fifthly That seeing the Pope is revealed 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 then with any other Idolators there is more danger in the Retaining of the Ceremonies and Relicks of Popery then of any other Idolatry whatsoever By the Judgment of the Godly Learned of all Churches and Ages who have Constantly Taught and given Testimony of this Truth That Christians are Bound to cast off the Ceremonies and Religious Customs of Pagans Jews Idolators and Hereticks and Carefully to shun all Conformity with them therein In the Council of Nice it was Decreed That Christians might not keep the Feast of Easter at that Time nor in that manner the Jews did let us say they in nothing agree with that most detestable rout of the Jews And in another Councel That none should fast on the Lords Day because the Manachees had taken up that day to fast in That such Altars as were set up in the Country and High-ways in Memory of the Martyrs should be Abolished and that Solemn Requests should be made to the Emperor that all Reliques and Monuments of Idolatry might be utterly Destroyed and this Decree we find Cited by Dr. Fulk In another Councel That Christians should not Celebrate Feasts on the Birth days of Martyrs because that was the manner of the Heathens Tertullian is large and vehement in this point As saith he We may give nothing to the Service of an Idol so may you borrow nothing from the Service of an Idol if it be against Religion to sit at Table in any Idols Temple What is it to be seen in the Habit of an Idol Thou that art Christian must hate those things the Authors and Inventers whereof thou canst not choose but hate Austin himself Saith if you would win Pagans leave all their Solemnities for sake their Toyes The Judgment of the Church of Scotland in their Letter to the Bishops of England 1556. from a General Assembly at Edenborough thus writ if Surplice Corner Cap and Tipper have been Badges of Idolators in the very Act of Idolatry what have the Preachers of Christian Liberty and the open Rebukers of Superstition to do with the dress of the Romish Beast And in the Confession of their Faith sworn to by them and the Kings Majesty also We find these words and Detest all his Ceremonies and False Doctrines of the Roman Antichrist added to the Ministration of the True Sacraments We Detest all his vain Rites Signs and Traditions brought into the Church without the Word of God Mr. Rogers that Holy Martyr would not Consent to a Cannon that was to be made in K. Edwards Days for the Clergies Conformity 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 Sleves A Challice with a House upon it Bishop Pilkington misliked that in our Liturgy we are so like the Papists in Marriage and many other things this faith he is our fault generally that we differ not from them in all our Ministry Bishop Bilson Defending the Reformed Churches against a Slander of the Papists Approvingly Reporteth thus of them The Reformed Churches Saith he are so far from Admitting the full dost of your Heresies that by no means they can digest one Dram of your Ceremonies Dr. Humphrey Saith That we aught to Refuse to Conform our Selves to the Enemies of God in any of their Ceremonies Professing plainly his Desire and hope of the utter Abolishing of the Ceremhnies af all the Monuments of Popish Superstition that yet Remain in our Church Dr. Fulk Saith That if a man mislike our Form of Service as not differing sufficiently from yours he Sheweth his greatest Zeal in Detestation of your Idolatry and Blasphemy And again we abhor sath he whatsoever hath but a Shew of Popery Dr. Stuâ—liff maketh this one of his Principal Arguments against the Papists that they have derived most of their Ceremonies and Customs from the
Jews and Pagans To the same Purpose Mr. Greenham and Mr. Marbury That Agreeing with us most of the Reformed Divines do hold 1. That those Laws that we have Alledged out of the Old Testement against the Monument of Idolatry do bind us as much as they did the Jews and from them they Conclude as we have done That all Reliques of Popish and heathenish Superstition are to be Banished out of the Church of Christ of this Judgment are Calvin Martyr Grineus Wolphins Vrsinus Machabeus Zanchius Simetrus Zepperus our own Book of Homilies Dr. Fulk and others 2. That Hezekiah Josiah and the rest of the Godly Kings of Juda which shewed most Zeal in Abolishing those things which had been abused by Idolatry did no more then they were bound by the Law of God to do And that from their Example the Argument holds strong against the Monuments of Idolatry now because all Christians are Bound to Imitate their Zeal therein Of this Judgment was Augustin Calvin Martyr Wolphins Eevator Zanchius Bishop Jewil Bilson Dr. Fulck Dr. Raynold Dr. Andrews Mr Perkins and Others 3. That the Retaining of Popish Ceremonies will certainly be a means to indanger the Doctrine that we profess and to bring the People back to Popery this was the judgment of the People of Saxony and them of Humburgh and of Luther 4. That the Retaining of the Ceremonies of Idolaters will Cause them to insult over our Religion as if it could not stand without help from them and to harden them in their likeing of their own Idolatry this Reason hath bee used against Conformity with the Jews by Constantine the Emperor and by all the Fathers in the first Counsel of Nice and against Conformity with the Papists Begentiis Musculus Bishop Jewel and Others 5. We are Confirmed in this our Perswasion that it is unlawful to Retain the Ceremonies of the Papists by Experience of the Great hurt they have done and do Dayly in the Church for we find that some of the Learnedest of the English Papists Namely Martial Bristow and he that penned the petition for the Papists which Dr. Stutliff and Mr. Powel have Answered have by this Argument Justifyed their Church and Religion that we have borrowed our Ceremonies from them yea some of them as Harding Martial and he that Writ the Astrological Epistle for our English Papists have professed that this was to them an Evident Argument that Q. Elizabeth did in her Conscience like well of their Religion because She liked and maintained their Ceremonies and the Superstitious Multitude do usually defend the Blessing of themselves with Crossing their Breasts and Foreheads by our Crossing our Children in Baptism So far the Abridgment And to which we may add this further Testimony following viz. Altas Damas p. 612 613. tells us That from three Romish Channels was the English Service raked together namely 1st The Breviary out of which the Common-Prayers are taken 2dly The Râ—tual or Book of Rites out of which the Administration of Sacraments Burial Matrimony Visitation of the Sick are taken 3dly The Mass-Book out of which the Consâ—cration of the Lords Supper Collects Gospels and Epistles are taken Bishop Hall in his Quo Vadis saith That his Eyes and Ears can witness with what applause the Catholicks entertained the new translated Liturgy of our Church Mr. Thomas Gage in his English American chap. 22. p. 205 thus expresseth himself I contiâ—ued twelve Moneths at my Vnoles House at Gatton searching though unknown to my Vncle and Kindred into the Doctrine and Truth of the Gospel professed in England for which cause I made many Journies to London and then privately I resorted to some Churches and especially to Paul's Church to see the Service performed and to hear the Word of God preached but so that I might not be seen known or discovered by and Papist When in Pauls Church I heard the Organs and the Musick and the Prayers and the Collects and saw the Ceremonies at the Altar I remembred Rome again and perceived little difference betwixt the two Churches I searched further into the Common-Prayer and carried with me a Bible into the Country on purpose to compare the Prayers Epistles and Gospels with a Mass-Book which there I had at command and I found no difference but only English and Latine which made me wonder and to acknowledge that much remained still of Rome in the Church of England and that I feared my Calling was not right And p. 209. tells us That upon his return afterwards to Rome that Father Fitz Herbert told him that the Common-Prayer Book which was composed for Scotland was by Arch-Bishop Laud sent to Rome to be first viewed and approved by the Pope and Cardinals and who upon the perusal did approve thereof and liked very well for Protestants to be trained in such a form of Prayer and Service c. Great Cerus Panegyer Missae cap. 11. 12. alledgeth against the Reformed Churches the English Service-Book for their Popish Holy-days the Book of Canons for the Sign of the Cross and Kneeling at the Altar and for the whole Hierarchy c. Cornelpis Scultingius in his Hyerarchica Anicrists citeth whole Leaves out of Whitegift for the defence of their Hierarchy Stapleton Reflect against Whitaker Cont. 2. Qu. 3. Art 3. useth Whitegift's Argument to uphold their Discipline and professeth they are built upon one Foundation They further say as Paep Sapp Anno 1604. Reas of Relig. 13 That from their Treasure-House the Religion now established in England hath learned the form of Christening Marrying Churching of Women visiting the Sick Burying the Dead c. as their Book say they translated out of ours declares Curtaine Of Ch. Power p. 40. saith That he heard one of the Jesuits say that it was his hopes that our Service and Ceremonies would return us again to Rome Another Objection is this That whilst they separate for indifferent and about disputable things they do violate a known plain positive Scripture which enjoyns the Inferiors to be obedient and subject to their Superiors The Protestant Reconciler 2 part urges it as an Objection brought against the Diffenters compar'd with 1 part p. 198. That seeing God hath enjoyned all Persons to obey those that have the Rule over them Heb. 13. 17 and submit themselves and to be subject to the higher Powers as to the Ordinance of God and that for Conscience sake He that can satisfie his Conscience in his Refusal so to do must shew some Law of God as evidently forbidding his Obedience to what Superiors do enjoyn as do these Scriptures command OBEDIENCE to them in ALL LAWFUL THINGS And you tell us in your Scrupulous Conscience pag. 33. That these things of a publick Nature belong only to our Superiors and Governours and if they appoint what is unfit indecent and inconvenient they only are accountable for it It is not the fault of those that joyn in such Worship or yield to such Injunctions NOT PLAINLY SINFUL
justifie the Schism and Separation from Rome To have recourse to the Scriptures consulting those Oracles how things stood from the beginning and only separating from them we find Separatists from the Primitive Church and Truth we make Asecâ—â—â—ion that we may not partake of the English Roman Schism and answering the Lords express Command Come out from amongst them be ye sepanate c. 2 Cor. 6. Rev. 18. 4. be to be esteemed Sedition Schism and Separation we are Seditious Schismaticks and Separatists If to own the Soveraignity of Christ by whom all things were created and by whom all things consist who to this end dyed rose again and revived that he might be Lord both of quick and dead to whom the Father hath given all Power both in Heaven and Earth King of Kings and Lord of Lords and Powers and Potentates as under him in Conscience to him to whom you own every Knee must bow and the King is but next and immediately under him supream Head and Governour in all Causes Ecclesiastical and Civil it being also stampt upon our Coyn Christâ— Auspice Regnâ— Christ the Kingdom 's happy Guide If the owning and asserting his Soveraignity in chief be Treason and Rebellion we own we are such Traytors and Rebels If in our Places and Stations to endeavour the Defence of the English Government Laws Liberties and Properties and to keep out the Popes forreign usurped Power who has heretofore so tyranniz'd over Prince and People both as to their Bodies and souls in these Nations and to which all who have taken the Oath of Allegeance are so solemnly engaged be to be esteem'd Plotting and Plotters we own our selves guilty of that Plot. The CONCLUSION THus Sir you have at your Friendly Call and Invitation a fair and impartial Examination of the Merits of the Cause giving you the different Sentiments of the Guides on both sides in the most material Objections made by the one and the candid Answers of the other and how far your own Principles and Practice in separating from Superstitious Idolatrous and Persecuting Bloody Rome justifies in many things their Principles as well as Practice in separation from you walking in their steps The substance whereof for a conclusion I shall briefly sum up with some Reflections thereon in the following Queries viz. 1. Quaery If your Answer to the Papists calling for your Negative Proof from the Scriptures against their Molatrous Foppish and unwritten Traditions be good against them viz. That there needs no Negative Proof to disprove them because they are not contain'd in OVR ONLY RVLE OF FAITH THE BIBLE as pag. 5. Then whether the same Answer is not good from the Dissenters when you ask them the very same Question which carries it in the whole of the Controversie â—s Dr. Stillingfleet observes p. 4 viz. That there needs no Negative Proofs to disprove all the Rites Services and Ceremonies inquestion because none of them are contained in our ONLY RULE OF FAITH where they say They no more â—â—nd National Provincial Diocâ—san Churches your Government by Lord arch-Arch-Bishops and Bishops Deans Arch-Deacons Parsons Vicars Curats Chancellors Officials your Consecration of Churches and Priests your Priests Garments Altars Liturgies Singing-Service Letanies Bowing Crossing Kneeling at Sacrament Holy-dayes Fasts Feasts Vigils Then the Popish Holy Water Salt Oyl Spittle Baptizing of Bells Exorcisms Conjurations Bowing to Images and Altars and other such liâ—e Fopperies pag. 6 7 8. 2. Query If your own Pens do declare that to enjoyn unnecessary or indifferent things viz. things not contained in the Scripture in Gods Worship and Service as necessary ought to be reputed an adding to Gods Word a teaching for Doctrine the Commands of men Superstition Will-Worship or worshipping God in vein as pag. 12. then how can you avoid the same charge brought against you by the Dissenters when you as selâ—-judged and condemned do the same things For are not your Rites and Ceremonies confessed by you to be Indifferent things as pag. 9 10. imposed upon Dissenters as absolutely necessary to the Excommunicating or as much as lies in you daming their Souls ruining their Bodies and Estates who conscientiously scruple and refuse them as page â—1 12 13. 3. Quaery If you do declare the Rites Services and Ceremonies in the Liturgy are of Primitive Antiquity and not of Popish Novelty as pag. 14 15. and that you have left or separated from the Church of Rome because they have left Primitive Antiquity and therefore the Dissenters have no cause to boggle at or scruple them as Popish But if it appear to be quite otherwise as the Examination of each particular seems to demonstrate as p. 16 17 18 19 20 c. viz That they are not of Primitive Antiquity but of Popish Novelty and all of them feâ—ch't from the Institution of Popes and Popish Councils and Canons and not from Jesus Christ and his New-Testament Canons If so then first Whether you do not betray much Rashness and Weakness not to say with the Protestant Reconciler one of your own Falshood and Hypocrisie And Secondly Whether you do not thereby justifie the Dissenters Separation from you as warrantable because they separate from you for being in the practice of Popish Superstition and unwritten Tradition because they are expresly commanded by Christ To separate and come out from such unwarrantable Practices 2 Cor. 6. 14 15 16 17 18. Rev. 18. 4. Lest partaking of such Sins they share of the threatned Judgments It being very dishonourable as well as dangerous to halt betwixt two If God be God he but if Baal he is to be served and followed To which purpose we find in that most remarkable Letter of Bishop Hall to Dr. Laud afterward Arch-Bishop of Canterbury that which is very instructive upon this account whereof therefore I shall presume to give you this following part of it viz. Resolve saith he one way and know at last what you do hold and what you should cast off either your Wings or your Teeth and loâ—thing this Bate like Nature be either â— Bird or a Beast If you must begin why not now it is dangerous deferring that whose Want is deadly and whose Opportunity is doubtful God cryeth out with â—ehâ— Who is on my side Who Look at least out of your Window to him and in a resolute Courage cast down this Jezebel c. Thus far the good Bishop which is a good caution against Indifferency and Luke warmness in the service of Christ agreeable to our Saviour Rev. 3. to Laodicea I would thou wert either cold or hot c. 4. Quaery If your selves have judged Popish Imposition and Persecution for Conscience to be Antichristian Wolfish and Beastly wholly contrary to Christianity and the Lamb like Nature of Christ and that it is Injustice and barbarous Cruelty to afflict men for what they cannot help and a plain Rebellion against God by wresting his Scepter and usurping his Empire over Conscience out of his hand the
St. Paul for the Temple of Diana so it was at London St. Nicolas for Neptunes And all Saints for PANTHEON They build new Temples East and West and Worship as the Heathens did towards the East And do by their Priests consecrate first the Ground Then the Temple upon which it stands Altars are erected in them and sumptiously adorned and Statues placed on them with lighted Candels which they Worship a Feast of Dedication is annually kept to the Honour of the Saint the Temple is consecrated to which is spent with Revelling and Jollity And this as Gods House they pay great Reverence to There having been no conse crated place or holy Ground since the dissolution of the Temple by Gods appointment to build Temples or holy places for Worship The true Worshipers who worship the Father in Spirit and in Truth are truly his Chnrch and House where ever they meet be it in Wood Field House or Barne so saith the Apostle with all who in every place call upon the Lord Jesus Christ our Lord 1 Cor. 1. 2. Whose House are ye Heb. 3. 8. The most high dwelling not with Temples made with Hands as saith the Prophet What House will ye build me Or what is the place of my Rest Who Filles Heaven and Earth Act. 7. 48 49. No Altars and Candels Worshiping East and West or Feasts of Dedications in Christs Church being all Pagan and Papal inventions 5ly The times of their Worship 5dly The times of their Worship 5thly In respect to the time of Worship They divided their days into Fasti feast days Profaesti Working days and Intercisi hafe holy days The feast days they dedicated in the Names and to the Honour They divided their days into Feasts Fasts Vigils and Working days as their Kalender mentions their Feasts dedicated in the Names the And to the honour of The firist day of the Week is the Christians Sabbath and the only standing time for Rest and Worship to be Observed Holy unto the Lord The other six days being appointed of their Gods werev ery many some of their Capital Feasts were these viz. Their Saturnalia kept several days together in December with Eul-game Mrs. of Misrule Mascarading and all Debocheries adorning their Temples and Houses with green Leaves and Boughs The Epiphony from the appearing of their Gods Their Proserpinalia or Feasts of Candles In February Their Palelia or Shepherds Feast on Midsumer-day Their Florialia on May-day with great Jollity by the young People of both sexes scattering Boughs and Flowers and Dancing about May-poles Their Ambervalia or Procession when they begged a Blessing on their Gods upon their Fields and Fruits The Feast Easter to that Goddess in April They had their Bacchanalia their Ceralia their Venalia their Panathenea a Feast to all their Gods Canonical houres for Sacrifice and Devotion and a Jubile or yeare of Rest their Saints or Gods are very many some of their Capital Feasts are these viz. Christmas their Saturnalia Observed directly both in time and manner as theres was with Eule-games Mrs. of Misrule Mascarad's Debocheries adorning their Houses and Temples with green Leaves and Boughs The Epiphony Feast as ther 's Also Candlemas the purification of the Virgin Mary In February as their Proserpinalia or Candle Feast Ther St. John Baptist on Midsomer-day as their Palelia Also Philip and Jacob on May-day kept as their Floras Feast time and manner Also procession or Perambulation in Rogation Week time and manner with their Ambervalia Also the Feast of Easter time name and manner They have their Whitsonales for their Bacchanalia Their Allsaints for their Panathenea Canonical houres for Service and a year of Jubile for Rest for Labour As the forth Commandment Orders viz. Remember to keep Holy the Seventh Day Six Days shalt thou Labour and do all thy Work The Pope that changer of times saith Thou shalt Labour but Three or Four Days the rest are his Holy days No set times either for Feasts Fasts or Vigils are appointed by Christ which are only to be Observed as accasion is Administred All their Holy days and Festivals celeberated in Honour of the Papal and Pagan Gods Numens or Daemons are an abomination to the Lord and a great oppression to the Nations God requiring but a 7th part of time for his publick Worship and Service and they exact half if not two Thirds of it for the Worship and Sevice of their Idols 6thly Their Priesthood 6thly Their Priesthood 6thly In it's Ministry They had Superior Priests viz. Flamins and Arch-flamins for Sacerdotall service in their Provinces and Diocess and Inferior Priests distinguished by dignify'd names Tonsures Orders Habits the dignifyed Priests were those who attended on the Capitall Temples as the proper Priests of Jupiter Appollo Minerva Vesta Diana Venus Cybel some of which were called Dialia Martialia Querinalia Augures Saliens Fecialls Their Priests were either superior viz. Bishops and arch-Arch-Bishops for Sacerdotall service in Provinces and Diocess or Inferior distingushed by dignifyed Names Tonsures Orders Habits the dignify'd clergy were those who attended the Capitall or Cathedrall Churches as Deans Chaptrs Prebends Arch Deacons And the more inferior Priests who have care of Sacred Celebrations in the cures or Parishes calledi Cureats Parsons In Christ Church there are only two sorts of Offices and Officers by his New Testament appointment viz. Elders and Deacons the Elders to administer Ordinances and Govern the Church   And Deacons to make Provision for to visit and take care of the Poor none of the Minestry distinguished from the Layety by Habits or Tonsuers which are all Pagan and Papal Inventions and Abominations The prohibition of And more inferior Priests who had the care of the sacred Celebrations in the cures called Curiones there were proper Habits for all the Priesthood and particular Vestments for their Divine Service viz. Albes Tunicles Amicts they had Tonsures and shavings so the Priests of Isis Diana Jupiter divers orders of Priests whereof most Caelebate to whom Marriage was prohibited as the Priests of Vesta Minerva Appollo and those of Cybil whowere castrated Elected and concecra ted according to the Ritual of Numa and put in to their cures by the Pontifex maintained according to their Ecclesiastical constitution the Pontifs by Annates Oblations and the Priests by Benesices Offerings Obsequies c. Vicars Deacons answearing their Curiones they have proper Habits for the Clergy and particular Vestments for their holy ministrations viz. Surplices or Albes Chasubles or Tunicles Vailes or Amicts to which they add Coaps Ephods Miniples Zones c. They have Tonsuers or Shaveings of their Orders and most whereof Caelebiate to whome marriage is forbiden Elected and consecrated according to the Popes canons and put into their Cures by his Authority maintained according to their Ecclesiastical customes the Popes by Aâ—nates Oblations c. The Priests by Benefices Offerings Oblations Obseques c. Marriage being a Doctâ—â—ne of Devils Elected and Consecrated according to
with the Church of Rome that we have most clear evidence of its being a symbolizing with her in an Apostolical Institution Thus have you the Objection in words at length to which in each part the Dissenters do say or may be supposed to say as followeth In the first place If it be taken for granted that the Pattern is fetch'd from those times and not from the Popish times viz. Rome in its Apostacy we would inquire these two things 1. By what Rule or Reason they should be a pattern to us so as to have their Rites and Services Impos'd upon us for our Ritual And 2 whether there were not great Errors and Superstitions in those times as well as the succeeding Ages First Why should our first Reformers any more impose the Rites and Customs of those times upon us than any other Why were we more obliged to accept of the Ecclesiastical Laws of Constantine than his Civil as Doctor Taylor well urges That the Fathers met at Laodicea at Antioch at Nice at Gangra â— 1000 or 1300 years ago should have any Authority â—ver us in England so many Ages after is so infinitely unreasonable 〈◊〉 〈◊〉 but the Fearful and Vnbelievers the Scrupuloâ—â— and 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a slavish Nature and are in bondage 〈…〉 and know not how to stand in the Liberty by which 〈…〉 them free will account themselves in 〈…〉 upon this account the Rulers of the Church will 〈…〉 just warrantable Canon we are to obey in 〈…〉 they have power to Command But the 〈…〉 for being in the OLD CODES of the Church 〈…〉 than the LAWS OF CONSTANTINE No they 〈◊〉 higher or else it will not do To the first Primitive Christianity and Religion in the first Primitive times given as by Christ and his Apostles For Dr. Stillingfleet has well instructed us if we believe the Scriptures are the ONLY RVLE of FAITH then it follows Councils and Fathers Traditions and private Spirits are no more our Rule than the Pope himself and therefore with the Doctor we refuse the Belief of all the Additions Inventions Traditions because not contain'd in our only Rule of Faith To the Laâ— and to the Testimony if they speak not according to that it is because there is no Light in them But secondly do we not find these very times abounding very much with Error and Superstitiâ—n Which is an Argument we should not receive them for our Pattern more thaâ— others whereof I shall give you some Instances from their Naevi or Errors mentioned by the Centurists viz That Origen asserted two Christs deny'd his Godhead the Head of the Arians and Pelagians holding as Jerom saith very desperately about the Spirit and very corruptly about Angels Devils Creation Providence Original Sin Church-Government and the Resurrection and Sacrificing for the Dead Orig. l. 3. in Jo. Baptism takes away Sin and that there must be a Baptism after the Resurrection They also say of Cyprian That Cyprian affirm'd the Church of Rome to be the Mother-Church that there ought to be one High Priest over the Church and that the principal Church is Peter's Chair from whence the Unity of the Priesthood ariseth and that upon Peter the Church is founded That he was a violent Impugner of Priests Marriages held that Sins are done away by Alms and good Works That the person Baptizing in the very Act conferreth the Holy Spirit that Chrysm and Exorcism are absolutely necessary and that there should be Sacrifices for the Dead though some suppose many of these things were foisted in by the Papists St. Austin prays for the dead the Soul of his Mother Monica St. Ambrose for the Soul of Theodosius St. Gregory for the Soul of Trajan St. Austin saith Prayers avail not unto all alike who are departed therefore when the Sacrifices of the Altar or of Alms are offered for all them who are baptized and are defunct for the good they are Thanksgivings for the not very bad they are Propitiations for the very bad though not help the dead yet comfort to the living Chrysostom was for offering Prayers for the dead with Alms and Oblations Austin a great friend to Reliques affirming great Miracles wrought by them Jerome a great defender of Reliques Adoration of them Constantine a great admirer of Reliques Mr. Mede says That Primitive Christians canonized Saints and honoured the Reliques in Imitation of the Gentiles their Daemon-worship thereby to allure them which saith he laid the foundation of Antichrist's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Idolatrick Apostacy They had Sufflation Trine Immersion Exorcism Chrysm white Garments Milk Honey to the new baptized giving the Eucharist to the Infant from the 4 to the 12 Century mingling Water with the Sacramental Wine the Eulogiae c. To which head you may add the Royal Witness in the beginning So that from the consideration of the Errors and Superstitions abounding in these times there is no ground why our first Reformers should propose them for our Pattern for if in one thing why not in another But in the next place I presume upon a fair Examination of particulars these two things will appear 1. That we in the Church of England do not in our Rites Services and Ceremonies symbolize with Antiquity And 2. that we do wholly symbolize in most if not in all of them with Popery 1. It is manifest that our first Reformers as we are told did not make such a perfect piece from pure primitive Antiquity in the first Reformation and forming of our Liturgy which contains so much the Rites Services and Ceremonies of the Church for if so there had been no such need to make so many Alterations and reform so often and in so many things the Reformation And that they have so done the Author of the Protestant Reconciler gives us this Account It is certain saith he that our Church hath already altered her Liturgy at several times and in several parts viz. the Lessons Festivals Ceremonies Rubrick Collects Prayers the Form of Administration of Sacraments the Catechism Confirmation Marriage Visitation of the sick the Burial of the dead and Commination All which he has demonstrated in each particular and from thence he makes these three Remarks 1. That the pretence of still retaining imposing the present Ceremonies out of due Reverence to Antiquity is false hypocritical 2. That it cannot justly be pretended that these Ceremonies are retained and imposed to manifest the Justice and Equity of the Reformation by letting their Enemies see they did not break Communion with them for meer indifferent things or that we left the Church of Rome no further than she left Antiquity 3. Hence it appears how senselesly it is alledged that we cannot abate or change these Ceremonies because they have been once received and owned by the Church BUT in the next place the descending into particulars will