Penalties But out of a Noble Christian Principle that you may have an Opportunity to discover with how much meekness of Wisdom and demonstration of Truth you can treat convince and satisfie a Gainsayer having so generously declared That you do not desire men should become your Proselites further than you give them good Reason and Scripture for it Club-Law being none of the Arguments you treat a scrupulous or tender Conscience with The Arguments and Objections are these that follow The first Objection we shall mention as brought against the Non-conformity and Separation of the Dissenters from the Church of England is this That they have no Reason or Cause upon a Conscientious Account so to do because the principal things they take offence at are not forbidden in the Scriptures and till they can produce a Scripture to the Negative as a Negative Article of Faith that says we are not to do so or so Kneel at the Communion Cross in Baptism keep Holy-days use Liturgies Letanies c. they can have no cause of just scruple And thus Sir you are pleased to Argue viz. That there can be no Transgression but by either omitting what the Law Commands or doing what the Law forbids For Instance If a man can shew where Kneeling at the Sacrament is forbidden in Scripture where sitting is required where praying by a Form is forbid and extemporary Prayers are enjoyned then indeed the Dispute would soon be at an end But if neither the one nor the other can be found as most certainly they cannot then Kneeling at the Sacrament and Reading prayers out of a Book must be reckoned amongst things lawful and then there is no need of scrupling them because they may be done without sin nay where they are required by our Superiors it is our Duty to submit to them because it is our duty to obey them in all lawful things This way of Arguing you say is very plain and convincing And to the same purpose we have Dr. Stillingfleet in his late Answers to several of the Dissenters affirming that those are Schismaticks that Deny submission to the Government of the Church of England and he tells us in plain terms assuredly that the Reasons of this Denial do not signifie a Button those saith he who seperate from the Church of England make this their fundamental principle as to Worship wherein the difference lies that nothing is lawful in the Worship of God but what he hath expresly commanded We say all things are lawful which are not frobidden and UPON THIS SINGLE POINT stands the whole Controversie of Separation as to the Constitution of our Church Here 's the Objection in words at length and which you will find to be no other then what the Papists make to the Church of England upon the same occasion which I shall transcribe in their own words and the Answers of your own Party to it which I hope will be esteemed a fair and satisfactory way of Reply Dr. Stillingfleet giving us an accout of his Popish Adversaries Plea and how he Returned the Negative Articles to be proved by him makes to him this Answer But the strangest Effort of all the rest is what he hath reserved to the last place viz. That the Charge of Idolatry against them must be vain and groundless because if I be pressed Close I shall deny any one of these Negative Points to be divine Truths viz. That honour is not to be given to the Images of Christ and his Saints that what appears to be Bread in the Eucharist is not the Body of Christ that it is not lawful to Invocate Saints to pray for us These are the Jesuits words requiring the Doctor to prove those Negatives upon which single Point he puts the stress of his Argument Then follows his Answer which I pray you to mind well because it is the Answer you must take to the like Question from us viz. But the Answer to this is so easie that it will not require much time to dispatch it For I do assert it to be an Article of my faith that God alone is to be worshipped with Divine and Religious Worship And he that cannot hence infer that no Created Being is to be worshipped hath the name of Reasonable Creature given him to no purpose What need we make Negative Articles of Faith where the Affirmative do necessarily imply them If I believe that the Scripture is my only Rule of Faith as I most firmly do Will any man that considers what he saith require me to make Negative Articles of Faith that the Pope is not Tradition is not Councils are not a private Spirit is not for all these things are necessarily Imply'd therein And so for all particular Doctrines rejected by us upon this principle we do not make them Negative points of Faith but we therefore refuse the Belief of them because not contained IN OUR ONLY RULE OF FAITH On this account we reject the Pope's Supremacy Transubstantiation Infallibility of the present Church in Delivering Points of Faith Purgatory and other FOPPERIES impos'd upon the Belief of Christians So that the short Resolution of our Faith is this That we ought to believe Nothing as an Article of Faith but what God hath Revealed and the compleat Revelation of God's will to us is contained in the BIBLE c. And what could have been spoken wiâ—h fuller Evidence and greater Demonstration of Truth Therefore as joyning issue with the Doctor that upon this single point stands the whole Controversie of Separation as to the Constitution of their Churches viz. That nothing is lawful in the Worship of God but what he hath expresly commanded as say the Dissenters and not all things lawful which are not forbidden as say the Advocates for the Church of England let his own words decide the matter and forever determine the Case For what need the Dissenters as the Doctor affirms on their behalf make Negative Articles of Faith where the Affirmative does necessarily imply them If they do believe with the Doctor that the Scripture is their ONLY Rule of Faith as they most firmly declare to do will any man that considers what he saith require them to make Negative Articles of their Faith that Popes Councils Private Spirits Traditions are not and so for all particular Doctrines rejected by them upon this principle They do not with the Doctor make them Negative points of faith but they therefore with him refuse the Belief of them BECAUSE NOT CONTAINED IN OUR ONLY RULE OF FAITH On this account they do with the Doctor Reject the Pope's Supremacy Transubstantiation Infallibility of the Church of Rome in Delivering points of Faith viz Purgatory and other Fopperies as Salt Oyl Spittle Exorcisms Conjurations baptizing of Bells c. And upon the same account do they Reject what the Protestants have received either from Pagans or Papists as to National Provincial Diocesan and Parochial Churches Because not Contained in
Sedition and Rebellion and violating Publick peace fall to the Ground 5 ly If this part of the Nonconformists Plea be true where is the Crime Must I be made guilty and punished for speaking the Truth And if you were so satisfied why did not you Interpose to prevent a precipitate Sentence and Verdict and preserve an Innocent person If it appear'd otherwise to you Why did you not by word and writing endeavour my Conviction and shew me my Error and Mistake before the Sessions that I might publickly have owned and taken the Shame as my three Letters with so much Importunity press't upon you and that I was neither Obstinate nor Incorrigible you have againe and againe under my hand And what an open Ear I had to receive conviction from Reason and Scripture the Mediums you proposed to Treat a Scrupulous Conscience with and thereby to have acquitted your self from being a Decoy to inveagle into the Snare and then leave them but wholy to reject both and silently to suffer me to be crushed is worse dealing and less Charity then the Guides of the Church put forth in Q. Marys days who failed not of Prison visits and endeavours to convice the Hereticks as they called them before they were delivered to the Secular Powers for Destruction 6ly Whether from this Liberty that is taken in Indictments as in Chancery Bills to say the worst of things which may be said against any and assign the matter of fact to prove it forreign thereto yet that the Jurys finding the matter of fact must render a man Guilty of the whole Indictment both matter and form seems very hard and no other then turning Judgement into Wormwood and Hemlock and a bringing Legal proceeding into great contempt For instance if a man is charged in an Indictment that he contrary to his Allegiance and not having the fear of God before his Eyes but being moved by the Instigation of the Devil did such a day in such a place bring the King into greatest Hate and Contempt amongst his Subjects and did most Maliciously and Seditiously c. against the Publice peace by force and Arms Read a Chapter in the Bible in English before several People which was Crime enough heretofore however it is now that the proving and confessing the matter of fact or any of the like nature as foreign from the Crimes urged must according to our Court-proceedings bring him in Guilty of the whole Indictment in order to be senetnced accordingly But ought not a Jury before they bring in their verdict upon Oath as they would acquit themselves of the horid sin of perjury Examine and have sufficient pooof to make good those Luxuriant Cut-throat forms And whether such matter of fact either by the Righteous Law of God and Man can render a man Culpable of so Hainous a charge of Malice Sedition Rebellion bringing the King into Hatred and Contempt breaking the Publick peace by force and arms before they make him Guilty thereof and cause him to be punished for the same Thus Sr. you have a naked account of my Case and if you Please or any other of the Church Guides to examine the respective Circumstances it of or apply that soveraign Medium of good Scripture and good Reason to Convince me you or they will satisfy the world that ye are honest Guides of the Church and reduce many to your Communion as well as Your humble servant Thomas De-Laune Candid Reader THe Absenâ—â— of the Author and his not Revising the Sheets has occasion'd some literal Escapes and some few Errors injurious to the Sence which you are desired to excuse and amend yet they are not so Intollerable but that an accurate Peruser will find them to be the Mistakes of the Press not the Author s. ERRATA Page 2 line 1 read pertly for party p 6 l 31 r Revelling f Reviling p 49 l 4 â— with f wit p 51 l 10 r present for cresent p 56 l 36 r Antient f Cntient p 57 l 〈◊〉 r Sollicitation l 12 r Schisme l 15 r were f whereby p 58 l 26 r proceeding 〈◊〉 l 13 r Host f House l 16 r saith l 21 r Dose l 23 r ought p 64 l 17 r Hamburouâ—â—â— l 22 r been l 25 r Brentjus p 65 l 4 r Altar l 30 r there was much f much l 39 â— Gretseras f Great Ceras p 66 l 3 r Cornelius f Cornelpis and Anicrisis for Anicriâ—â—â— p 67 l 12 r better f beet p 68 l 11 r enjoyn'd f enjoyed p 78 l 17 r pag. 73 f 71 and l 26 r p. 66 67 68 for 64 65 66. p 80 l 21 read the Merits for to Merits In the NARRATIVE Page 2 line 16 read by for dy p 5 l 17 r here f heres p 22 l 32 r publick l 49 〈◊〉 Luxuriant l 48 r of it for Page 24 25. Objection 1. Because what they are offended at are not forbidden in the Scriptures Scrupulous Conscience p. 30. Dr. Still in his Answ to several late Treatises p. 180 181. In his discourse â—oâ—cerning the Iâ—o â—â—ry of Rome â— 175. s 16. Answer to the Objection Isa 29. 14 c. Vers 13. Dr. Stillingfleet Idolatry of Rome p. 22. See p. 4 5. and p. 159 160. Page 17. Primitive Rule of Reformation p. 11 12. Rom. 2. 1 2 3. Objection 2. Because they are 〈◊〉 things Scrupulous Conscience Page 5. Pag. 6. ibid. Resolution of Conscience p. 38. Mr. Will. Allens Catholieism pag. â—10 Protestant Reconciler â— part pag. 35. Protest Recon Prefac p. 4. Ibid. part 1. Answer to the Objection Hooker Heal. Pol. l. 5. p. 70. sect 69. Dr. Burges Prot. Reconc 1 part p. 3â— â— 8. Bellar. de effect Sacram. l. 2. cap. 31. Prot. Reconc 1 part p. 38 39 41 c. Mr. Faulkner 〈◊〉 359. Bishop Sanderson Serm. on Matth. 15. 9. p. 8 â— 10. Friendly Debate p. 115. Catholocism p. 259. Arrow against Idolatry p. 4â— to 74. Jeroboam's Rites and Services and ours compared Objection 3. These Rites are of Primitive Antiquity not of â—opish Novelty Page 30. Resolu of that Case of Consc pag. 3. N. Fratri Amicâ— Resp ad Art 12. Histor Account pag. 16. Page 14. Resol of the Case p. 38. Answ to the 3d Objection The Rites of those Primitive times not to be imposed 〈◊〉 us Duct Dub. 〈…〉 sect 3. Those Primitive times abounded with corruptions Mâ—gd Cent. 3. p. 262 263 c. Origen corrupt Cyprian Corrupt Austin Corrupt De confes l. 9. c. 3. Ep. con Aerâ— Her 75. Eâ—chir c. 110. Chrysostom and others corrupt 1 Cor. 16. Hom. 41. De Civ Dei l. 22. c. 8. Contr. Vigil Ep. 2. Apost of later times upon 1 Tim. 4. 1 More of the corruptions of those Times Our Rites do not symbolize with Antiquity as urged Protest Reconc 1 part Postscript Instances given to prove their Novelty Kneeling at the Altar Decret lib. 3. tit 1. cap. 10. Hospin de Orig. Temp. l. 2. c. 2 Socrates l. 5. Part 1. p. 298. 2. Surplice The Reply to Dr. Morton Unreas Separa p. 38. 3. Cross in Baptism 4. Confirmation Why Confirmation not Scriptural Arch-Bishop Cranmore Cotton's Library Cleop. E. 5. Baptizing of Infants Disswasive against Popery p. 117. Ludovicue Vives Com. on Aug. l. 1. c. 27. Grotius on Mat 19. 14. Daille Dr. Field Mr. Baxter â— Godfathers Godmothers Dr. Taylor Walafrid Strab de Reb. Eccl. â— 26. Bohemius l. 2. de Gent. Mor 7. Liturgy Tertul. Apol. 9. c. 30. Ep. 121. Apol. 2. Walafr Strabo Socrates Hist l. 5. ch 21. Pope Gregory Jacob. de Voragine â—n vita Greg. 8. Letanies 9. Responses 10. Collects 11. Offices Antiphones 12. Kyrieeleison 13. Psalms and Lessons 14. Epistles Gospels 15. Singing Service 16. Altars 17. Festivals Magd. Cent. 2. â— 6. p. 119. Cent. 3. 137. 18. The Ecclesiastical Rites and Geremonies of Marriage Pope Clement 19. Bowing at the Altar and to the East 20. Ecclesiastical Orders 21. Dedication of Churches to Angels and Saints â—2 Organs 23. Rogation-week 24. Priests Garments 25. Wed. Frid. and Sat. Fasts 26. Vigils 27. Apostles Creed 28. The Athanaâ—iâ—n Creed What was of Primitive Antiquity left out of the Liturgy Prot. Reâ—onc p. 298. 2 dly That we do symbolize with Popery 1. Former instances 2 dly By confession of Parties Fullers Eccl. Hist Book 7. p. 385. 14 Chap. 2â— Calderwoods Ch. History p. 256. Myst of Iniquity l. 2. ch 22. p. 468. Dr. Stillingfleet in his Irenicum c. 7. s 5. p. 123. 3 dly By comparing their Divine Service and ours together 1 st As to the times of Worship Fasting days 2 dly As to the Divine Service it self 3 dly In Rites and Ceremonies 4 thly As to the places of Worship 5 thly In the Priesthood 1. Orders 2. Distinctions 3. Habits 4. Ordination Explicat Quest illust 4. p. 46. 112. Common-Prayer Book Vnmasked p. 9. Objection 4. Answer Objection Answer Objection Answer Objection Answer Imposition Persecution Bish Jewells Apology pag. 543. Dr. Moore Mr. Chillingworth Dr. Stillingfleet Dr. Tayler Dr. Tillotson Lord Castlemain Cambden in the Life of Q. Elizabeth Dr. Burnets History of Reformation part of the Councils Letter to the Arch Bishop of Canterbury and Bishop of London Treasurer Burleighs Letter to Arch Bishop Whitgift Arch Bishops reply Objection Answer Luk. 20. 21 c. Prim. Rule of Reformation * Costerus Inst Christ l. 2o. c. 1o. Haec Sacris Literis non prohiberi atqueâ—ine peccato fieri possit quia ubi non est Lex ibi nec prevaricatio Lamb. â—jrenarcha p. 175. ch 4. London ss * not with water you must note * To the Hang-man for the Faggots I suppose * of your Mind * Meaning Protestant Dissenters Indictment 1 Query 2 Query 3 Query 4 Query 6. Query
A PLEA FOR THE Non-Conformists GIVING The true State of the Dissenters Case And how far the Conformists Separation from the Church of Rome for their Popish Superstitions and Traditions introduced into the Service of God justifies the Non-Conformists Separation from them for the same In a Letter to Dr. Benjamin Calamy upon his Sermon called Scrupulous Conscience inviting hereto To which is added A Parallel Scheme of the Pagan Papal and Christian Rites and Ceremonies With a Narrative of the Sufferings underwent for Writing Printing and Publisher hereof By Thomas De Laune Could we prevail with the People diligently to examine the Merits of the Cause and equally to hear both Parties upon the different determination of the Guides on both sides our Church would every day gain more ground amongst all wise men Dr. Calamy's Scrup. Consc page 24 25. Nihil Sine Nihil Contra Nihil Praeter Nihil Ultra divinam Scripturam aâ—mittendum esse Pet. Mart. on 2 Sam 6 p 212. Prov. 31. 8 9. Open thy Mouth plead the Cause of the Poor and such as are 〈◊〉 for Destruction Rom. 2. 1. Wherein thou judgest another thou condemnest thy 〈…〉 thou that judgest 〈◊〉 the same things Esay 8. 20. To the Law and to the Testimony Mark 7. â—3 making the Word of God of none Effect through your Tradition Mit. 19. 8. From the beginning it was not so 1 King 18. 21. How long halt we between two Opinions If the Lord be God follow him but if Baal follow him London Printed for the Author 1684. A Royal Witness to the Dissenters Cause Being some Gleanings of some of those Weighty and worthy Sayings of the late King in his Conference with the Popish Marquess of Worcester 1646. in Ragland Castle out of Certamen Religiosum 1st In behalf of the Scripture which the Papists slight for their Tradition 2dly Against their Primitive Antiquity which they adore and fetch their vain Worship from 1st FOr the Scripture he saith p. 11â— That the Scripture is the Rule by which all Differences may be composed it is the Light wherein we must walk the Fooâ— of our Souls an Antidote that expelleth any Infection the only Sword that kills the Enemy the only Plaister that can cure our Wounds the only Documents to attain Eternal Life And p. 116. That the Evidences which are in Scripture cannot be manifested but out of the same Scripture and quotes for the same Ironaeas lib. 3. 12. 2 dly Against their Antiquities p. 111. Our Saviour Christ saith We must not so much hearken to what has been said by them of old time Mat. 5. 38 39. as to that which he shall tell you Where Auditis dictum esse Antiquitatis is expelled and Ego dico vobis is come in its place And speaking of that King of Phrigia that was about to be baptized ask't the Bishop What was become of all his Ancestors He told him they were gone to Heâ—l flang away and said Thither then will I go unto them saith No less wise are they who had rather err with their Fathers and Councils than rectiâ—ie their Understandings by the Word of God and square their Faith according to its Rules And speaking of the Fathers saith p. 114. I discover no Fathers Nakedness but deplore their Infirmities that we should not trust in Arms of Flesh Tertullian saith he was a Montanist Cyprian a Rebaptist or Anabaptist Origins an Antropomoâ—pâ—ist Jerom a Monogonist Nazianzen an Angalist Eusebius an Arrian St. Austin had writ so many Errors that he writ a Book of Retractations that they have often contradicted one another and sometimes themselves That it was no strange thing to see Error triumph in Antiquity and flourish their Ensigns of Universality Succession c. in the face of Truth and nothing so familiar of old as to besmear the face of Truth with spots of Novelty for this was Jeremiah's case Jer. 44. 16 17. c. If you vaunt never so much of your Roman Catholick-Church we can tell you out of St. John That she is become the Synagogue of Satan neither is it impossible but the House of Prayers may be made a Den of Thieves You call us Hereticks we answer you with St. Paul Acts 2â— 14. In the way you call Heresie worship we the God of our Fathers believing all things which are written in the Law and the Prophets And the better to testifie his Piety and Compassion to peaceable Dissenters having himself found the Inconveniency of the contrary speaks to his Son our present King in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. thus viz. My counsel and charge to you is That you beware of exasperating any Factions by the Crosness and Asperity of some mens Passions Humours or private Opinions â—mployed by you grounded only upon Differences in lesser matters which are but the Skirts and Suburbs of Religion wherein a Charitable Coâ—nivance and Christian Toleration often dissipates their strength when rougher Opposition fortisies And p. 164. That his Prerogative is best shewed and exercise in remitting rather than exacting the Rigour of the Law there being nothing worse thaâ— legal Tyranâ—y The CONTENTS Of the principal things contain'd in this Letter to Doctor Calamy bringing forth the Merits of the Cause as the Dr. desires under the Conformists Objections and Non-Conformists Answers are as followeth viz. 1. Obj. THe first Objection the Conformists make against the Non-Conformists is That they have no ground conscientiously to scruple at the Rites and Ceremonies of their Church because they are none of them forbidden in the Scripture upon which single Point they say stands the whole of the Controversie pag. 3 4. Answ To which the Non-Conformists return to them the same Ansâ—er they themselves give the Papists to the same Objection against them viz. That what is not contained in our only RULE OF FAITH THE BIBLE is to be rejected p. 6 7 8. 2. Obj. That the Non-Conformists have no reason to sâ—ruple much less to separate from their Church for such small indifferent things as the Rites and Ceremonies in the Liturgy which they affirm to be so p. 9 10. Answ To which they say That the Rites and Ceremonies in Gods Worship are not small indifferent things either in Gods account p. 13 14. nor in their own account as their Principles from their own Pens evidence and their Practices declare viz. by their imposing them as absolutely necessary upon the Penalty of Life Liberty and Estate yea Soul also though themselves do grant that the enjoyning indâ—fferent or unnecessary things as Necessary is an adding to Gods Word Will Worship and vain Worship p. 11 12 13. 3. Obj. That they have no cause to separate upon the account of Rites and Ceremonies as tho' they were Popish Novelâ—ies because they are all of them founded in Primitive Antiquity before Popery was known in the World both which they possitively Affirm p. 14 15. Answ To which they Reply 1st That Primitive Antiquity without Scripture Authority ought to
be no Rule by their own grant p. 16. 2dly That in that Antiquity is found many gross Errors and Heresies many of which are enumerated to which we shall be obliged as well as to the other if that be to be the Rule p. 17. 3dly As to matter of fact they say These Rites and Ceremonies in the Liturgy so severely imposed upon Dissenters upon a due search are not to be found in Primitive Antiquity before Popery was known in the World as they make good in 28 Particulars viz. Kneeling at Altar Surplice Cross in Baptism Confirmation or Bishoping Baptizing Children for Regeneration upon the deed done Gossips Liturgies Letanies Responses Collects Antiphones Kyrieeleisons Psalms and Lessons Epistles and Gospels Singing Service Altars Festivals Restraining Marriage to fixed Canonical Times and Hours Bowing at Altar Ecclesiastical Order Consecration of Churches Organs Rogation-Week Priests Garments Wednesday Fryday and Saturday Fasts Vigils Apost Creed Athanasius 's Creed from p. 18. to 29. 4thly That they symbolize and are expresly founded in Popery which they make good from many particulars by divers Arguments and Authorities as well as by their own Grants and Acknowledgements from p. 29 to 64. viz. 1st From the Former Instances being the Ordination of Popes and their Councils p. 30. 2dly By Confession of Parties p. 31 32. 3dly By comparing their Divine or Mass Service and ours together 1st As to the Times when 〈◊〉 be performed p. 33 34. 2dly In the divine Service it self p. 35. 3dly In their Rites and Ceremonies Places of Worship Priesthood 4thly Ordination of Priests p. 36 37. 5thly Imposing and persecuting Dissenters contrary to their own grants from p. 46 to 52. Confirm'd by History and sealed to by the Witness of our old Non-Conformists from p. 53 to 64. 4 5. Obj. The two last Objections charges the Dissenters from the Religion established by Law to be guilty of Disobedience to lawful Authority Sedition Faction Tumult Riot Plotting c. To both which they modestly defend and justifie themselves from p. 65 to the end The Conclusion sums up the matter and improves it The Author many times personates the Dissenters for the Seâ—se sake wherein you must bear with him You have then the Scheme of the Pagan Papal and Christian Rites and Ceremonies And lastly the Narrative of the Suferings undergone for Printing and Publishing hereof A PLEA FOR THE Nonconformists c. SIR IN your Discourse about a scrupulous Conscience preach'd first at Alderman-Bury then at Bow-Church about five or six Moneths since and since by you printed you are pleased not only to put forth your Endeavours by several Arguments to gain and reduce the Dissenters to the Communion of the Church of England but the better to shew your moderation and tenderness as one that would not force and compel but convince and satisfie a scrupulous Conscience do also offer to them several Christian Rules and Directions to effect the same amongst which are these that follow viz. When any private Christian is troubled and perplexed with fears and scruples that concern his Duty or the Worship of God he ought in the first place to have Recourse to the publick Guides and Ministers of Religion who are appointed by God and are best fitted to direct and conduct him I say to come to them not only to dispute and argue with them and partly to oppose them but with all Modesty to propound their Doubts meekly to hearken and receive Instruction humbly begging of God to open their Understanding that they may see and imbrace the Truth taking great care that no evil Affection love of a Party or carnal Interest influence or byass their Judgment We do not by this desire men to pin their Faith upon the Priests sleeve or to put out their own Eyes that they might be better guided and managed by them but only diligently to attend to their Reasons and Arguments and give some due Regard and Deference to their Authority for it may not be so absurd as may by some be imagined for the common People to take upon Trust from their lawful Teachers what they are not competent Judges of themselves But the difficulty here is How shall a private Christian govern himself when the very Guides and Ministers of Religion determine differently concerning these Matters in question amongst us some warranting and allowing them others as much disapproving them By what Rule shall he chuse his Guide To which you Reply As for those who scruple at Conformity and are tolerably able to judge for themselves let not such rely barely upon the Authority either of one or the other all we desire of them is that they would equally hear both sides that they would think the Ministers of the Church of England have some Sense and Conscience too as well as other men and are able to say somewhat for what they do themselves or require of others and laying aside all Prejudices Favour to or Admiration of Mens Persons they would weigh and consider the Arguments that may be propounded to them being Diffident of their own Apprehensions and Indifferent to either part of the Question that they would think it no shame to change their Mind when they see good Reason for it Could we thus prevail with the People diligently to examine the Merits of the Cause our Church would every day gain more Ground amongst all Wise Men for we care not how much Knowledge and Understanding our People have so they be but humble and modest with it nor do we desire men to become our Proselites any further than we give them good Scripture and Reason for it Upon reading whereof being sent me by a Friend I did betake my self to a serious Search and impartial Consideration of the Controversies and the Arguments tendred on both sides many of the learned Guides as you well observe being of such different Minds herein and more particularly have I weighed those Arguments mentioned by your self in that Discourse in Conjunction with what the Reverend Dr. Stillingfleet the Learned Dr. More and others have spoken to the same purpose together with what is or supposed may be said in Answer thereto And from this Christian Encouragement and Invitation from your self have presumed though a Stranger to you to present it to you with a disposition as you advise meekly to hearken to and receive Instruction or Conviction from your self or any of the Learned trusting that you shall find no evil Affection love of a Party or carnal Interest shall influence or byass my Judgment or that I shall think it any shame to change my Mind when better Reason is offered for my Conviction Resting confident in your Condor and Ingenuity that what you have said herein to draw forth the Scruples of any Dissenter is not to lay a Bait thereby to catch him in any Snare or to take any legal Advantage upon him for his dissatisfaction to the Religion by Law established which is hedged with so many legal
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
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
of the Rites Service and Ceremonies Their was another Mass which was called the Mass of Ambrose a ridiculous thing which they afterwards fathered upon him different from Gregory's whereof we read in after times and there was great contention which Mass should be received into the Churches Which when Pope Adrian who was Anno 796. saw he was put to his shifts and said he would refer it â—o the Will of God whether he would by any visible sign Approve the Mass of Gregory 〈◊〉 of Ambrose So these two Books â—ere 〈◊〉 together upon the Aâ—â—ar in St. Peter's Church and 〈◊〉 called upon God to shew which of the two be approved the Doers were shut all Night and the next Morning when they returned into the Church the Book of Ambrose was found lying as it was laid down and the other was all torn and dispersed through the Church The Pope maketh the Comment that the Mass of Ambrose should lye untouched and the Mass of Gregory should be used through the World And so â—e did Authorize and Command that it should be used in all Churches and Chappels which Charles the Great did second Commanding that only to be used and Ambroses to be Burnt Gregory the first Ordained the Letanies or Supplications saith Platina The Responses and Gradual was given by Pope Gregory saith Pol. Virgil. The Collects Ordinary as saith Durandus were Ordained by Pope Gregory the other Collects added by sundry Popes as Cassandar in Liturgia cap. 21. He made the Offices of the Church and disposed the Nights and Days Antiphones or Singing-Service he polished the Rites of the Mass and renewed its Canon he made the Introitus to the Mass with the Particles he Commanded the Kyrieeleison and Hallelujah to be Sung He ordered the singing of Psalms the Letanies and Processions Balaeus Cent. 1. p. 62. sect 32. The Prescript Number of Psalms and Lessons was brought into the Church by Gregory the 7 th Anno 1073. saith Durandus The Epistles and Gospels Platina gives to Pope Damasus Anno 384. Pope Anastasius brought in Standing at the Gospel Anno 400. as saith Platina and Pol. Virgil. Austin Confess lib. 9. shews that the Latine Church had no Singing-Service that was brought into our Ceremonies saith Polidore Virgil from the old Heathen de Invent. Rer. lib. 6. c. 2. who were wont to Sacrifice with Symphony witness Livies l. 9. The Primitive Church had no Altars Pope Sylvester was the first Author of their Consecration Bellar. de Verb. Dei l. 4. c. 3. Anno 334. Then consequently no Bowing to them nor Kneeling before them being all Novels As little can you find the English Festivals in Antiquity The Centurists tells us Observandum est Apostolos Apostolicos viros neque de Paschate neque de aliis quibuscunque festivitatibus legem aliquam constituisse It is to be observed that neither the Apostles nor any Apostolick men have given us any Law for the observation of Easter or any other Feast whatsoever Magd. Cent. 2. Chap 6. p. 119. They also tell us out of Origen That it was not lawful for Christians to observe the Feasts or Solemnities either of Jews or Gentiles Cent. 3. p. 137. The Council of Laodicea in the 37 Can. forbad the Heathenish or Jewish Feast Non oportet a Judaeis vel Hereticis Feriatica quae mittuntur accipere nec cum eis dies agere Feriatos The Canons of the Ancient Councils forbad to keep the Pagan Feasts and to deck their Houses with green Boughs and Bay leaves as they did in the Kalends of January Con. Affr. Can. 2. Tolet. 4. Can. 5. Brac. 2. c. 7. The Festivals observed by the Ancients were not accounted more holy than other days Jerome on Matth. 5. saith Non quod celebrior sit dies illa qua convâ—nimus The Waldenses The Ancient Fathers of the Protestants held that they were to rest from labour upon no day but the Lord's day Aeneas Sylvius The Rites and Geremonies of Marriage as expressed in the Office of Marriage in the Liturgy do not appear to have been in use in those Primitive times It being decreed by Pope Julius and Serâ—â—ius about the middle of the 4 th Century That all Marriage should pass the Benediction of a Priest upon penalty of Saâ—riledge The Office being taken from the Papists and those very Restraints laid upon Marriage at what seasons People may Marty and when not are taken out of the Romish Rubrick Pope Clement having ordained that from Septuage sima till Easter from Rogation till Whitsunday and from Advent to Epiphany Marriage should be prohibited and which Doctrine of Devils is translated from their Rubrick to ours As for Bowing to the Altar and to the East and at Entrance into Churches and Temples they are Reverences which seem to be fetch'd from an Elder date viz. from the Pagan Idolaters and from whom the superstitious Ancients and Papists had them and we from them Dr. Willer in his Synop. Papisi p. 492 493. saith That Bowing at the Altar and Name of Jesus are superstitious Idolatries As for Ecclesiastical Orders and Officers of the Lord Arch-Bishops Lord Bishops Deans Arch-Deacons 〈◊〉 and the Supremacy exercised one over another in the Church of England they are so far from having the stamp of Primitive Antiquity that they are not to be found therein at least for the three or four first Centuries Dr. Stillingfleet in his Irenicum p. 177. tells us after this manner viz. That whether any shall succed the Apostles in superiority of Power over Presbyters or all remain governing the Church in an equality of Power is no where determined by the Will of Christ in the Scripture which contains his ROYAL LAW and therefore we have no reason to look upon it as any thing flowing from the Power and Authority of Christ as Mediator and so not necessarâ—ly binding to Christians And further assures us That Episcopal men cannot shew by the word of God neither by the practice of the Apostles nor so much as by the PRIMITIVE CHURCH that a Minister of Jesus Christ hath had any superintendency over several private Churches or that a Bishop hath ordained Ministers by his sole and pure Authority as is now practised in England or that he who is not naturally Invested with any Authority should have the power to Delegate others and much more Secular persons And if any would be better satisfied herein there are two late pieces which may fully do it viz. one by Dr. Owen in a Book called The Order and Communion of Evangelical Churches and the other in a Book called No Evidence for Diocesan Churches and Bishops in the primitive times The Primitive Fathers were against dedicating of Churches to Saints and Angels Austin saith If we build a Church of Stones or Wood unto any most excellent Angel are we not accursed and anathematized from the Truth and from the
Principle it self being so much decryed by so many of your great men as well King 's as Parliaments as page 51 52. Then whether you doing the same thing viz. Imposing upon the Consciences of your Brethren and persecuting them with so much Cruelty to the ruining as much as lies in you both their Souls Bodies Liberties and Estates be not to be Self-judged with a Witness 2 dly Doth it not greatly justifie the former Popish Cruelties and make way for new ones over Protestants as well as contract their Guilt appearing thus in their Spirit and Practice as Christ told the persecuting Jews in that day that they thereby filled up the measure of their Fathers c. and brought the guilt of the former Blood upon themselves even from the Blood of Righteous Abel c. Thirdly Is it not wonderful Contradiction to abet succour and relieve the French Presâ—yterian Dissenters under their cruel Persecutions for their Nonconformity and yet at the same time to exercise all that Cruelty Ruin and Destruction to the English Presbyterian Nonconformists like the Scribes and Pharisees who built the Tombs of the Prophets and at the same time killed the Prophets And Fourthly Whether you do not hereby raise a mighty cry of Christ's poor Lambs appointed by you to the Slaughter against you to their Lord and Master and who may thereupon say to you as to persecuting Saul of Old Why do you Persecute me it is hard for you to kick against the Pricks But 't is possible you may say That the Persecution is not from you but barely the prosecution of the Laws we transgress which if we break we must thank our selves and not complain of you So said Bonner of old to the Martyrs in Queen Mary's days and so said the Scribes and Pharisees of Christ They had a Law and by their Law he ought to dye But you know it is a Maxim in the English Law 28 H. 8. That if any Law Vsuage or Custom be contrary to God's Law they are null and void in themselves And how much such Laws so rigorously put in force against the Dissenters are against both the Law of God and Nature you have by your own Pens decided and do also know what the proper Interpreters of the Law have said of them viz. that Protestant Dissenters are not intended by them but the Popish only as pag. 47 48 49 50. And as for the severe Penalties inflicted upon Dissenters as Seditious and Riotous for their Assembling together to worship God as though they thereby infringed the Law and violated the publick Peace and for which they have in these three last Years suffered in their Estates and Trades at least two Millions as supposed contrary to the true Intent and Meaning of those Statutes if the Maxim of the Law be true that the Intention makes the legal Trespass both as to TREASON Fellony Murder and Riot Twenty Three Years Experience evidencing their quiet and peaceable Behaviour and that they have been as far from Sedition and Riot as the Law defines as any in the Nation Lambard our great English Lawyer defining a Riot tells us It is where three or more Persons be disorderly assembled in Armour with an intent to commit with Force Violence an unlawful act and that great Numbers being assembled together make no Riot till such a Riotous Intent be known quoting these following Statutes so defining it 13 H. 4. c. 7. 2 H. 5. c. 8. 4 H. 7. c. 13. 2 Ed. 3. c. 3. 2 R. 2. c. 6. But have you disowned and witnessed against the Cruelties exercised and done what you could to prevent them or rather with Edom stood on the other side Obed. v 11. and help'â— forward your Brethren's Affliction and by your Presses Pulpits and Addresses and cruel Courts furthered it all that lies in you 5. Quaery If you declare that it is no sinful separation to separate from those who separate from Truth and true Chruch but a Duty to God and our selves to free us from Sin and Suffering as pag. 71. Then if you your selves have made a separation from the Truth and true Church you not only reproach your own Separation from Rome but justifie your Brethrens from you as warrantable by your own Principles Who art thou that judgest another and dost the same things c. 6. Quaery If by your own as well as Scripture Rules it is no Sedition nor Contempt to Authority not to obey the unlawful Commands of Magistrates in the things of God as pag. 64 65 66. Then whether your dissenting Brethren are not most injuriously dealt with by you for that great Out-cry gone out against them from your Pulpits and Presses for Sedition and Rebellion when it is only in the matter of their God you have to accuse them and for their saying with the Apostles It is better to obey God than Men there being in truth no more Sedition nor Rebellion to be found either in their Principles or Practice than your own 7. Quaery If all this be true then whether it doth not very much explain that usual saying That Popery is rather to be chosen than Presbytery and that it is better to be a Papist than a Presbyter Thus Sir you have something which the Dissenters have to say for themselves hoping iâ— shall not be â—udgeâ— either Unreasonable or Unseasonable to present to you this their just Defence and give you thus the Merits of the Cause not only from your Call so to do and a Silence thereupon might either bespeak consenting Guilt or prevent a satisfying Reply to our Conscientious Scruples but also the many severe Pressures and Sufferings we â—le under from you for our Nonconformity which may plead some excuse for this modest Plea And Loosers being admitted the liberty of Speech as Sick men to groan and the Afflicted to cry Therefore may we not hope for a fair Admission of our Plaint for present as better Usage for the future since we have not to do with savage Indians not brutish Irish Massacring-Cut-Throats worse than Canibals to whom all Reason Right and Truth is unaccessable but with our own Country men Neighbours Fellow-Citizens Acquaintance Relations Gentlemen Scholars with men professing the same Protestant Religion with our selves and with so many who have offered Reasons and Arguments to us and may therefore hope they will receive it from us how else can they answer our Scruples â—nd not stop our Mouthes with Goals Pillories and Halters say what they please to render us and our Principles obnoxious and refuse and reject our just Defence it being below common Ingennity to challenge an Adversary to the Field and when he appears cause him to be disarm'd gagg'd and bound and then manfully cudgel him and boast of a Conquest far be it from us so to think and particularly since you your selves lie under the same Censure of Schism Heresie and Sedition from the Popish party as we from you and have given the same
Arguments to justifie your Separation from them as we from you so that there wants nothing but Demonstration Candor and Charity to set all honest Protestants to rights But especially living under a Prince who hath expressed so much tender Regard and so many Promises to tender Consciences who live peaceably and who is of that Sagacity and Prudence to judge whether it will be more for his Interest and Profit to root up and destroy such an innocent peaceable and profitable People and suffer their substance to be taken from them as some wicked Hamans may suggest and provoke or with the Eastern Mo narchs in like case to let such cruel Harpyes and bloody Incendiaries against the Innocent Nonconformists of the day feel his just Rebukes as Esth 7. 10. 8. 11 c. Dan. 3. 29. 6. 24. And as to enrich the Treasury whether it is not like to be more effectual and more just to do it with Popish Emoluments yet remaining in the Nation and to take up where H. 8. left and make thorow work of it Lastly To conclude be pleased in your own words to be exhorted That laying aside all Prejudices Favour to or Admiration of Mens Persons evil Affection love of a Party or carnal Interest to byass your Judgment you would impartially weigh and consider the Arguments herein proposed being diffident of your own Apprehension and indifferent to either part of the Question and think it no shame to change your mind when better Reason is offered you for the dissenters desire none to be their Proselites any further than they give Scripture and Reason for it Resting very confident that if they could prevail with People equally to hear both sides and diligently to examine to Merits of the Cause their Churches would every day gain more ground amongst all wise men so saith also Your Friend and Servant Thomas De Laune εἰκων το̂υ θεÏίου OR The IMAGE of the BEAST Shewing by a Paralell Scheme what a CONFORMIST the Church of ROME is to the PAGAN and what a NONCONFORMIST to the CHRISTIAN CHURCH in i'ts Rites Service and Ceremonys the better to Exemplify the True and False CHURCH By T. D. Obed. 6. How are the hidden things of Esau sought out Dan. 3. 17. 18. Our God whome we Serve is able to Deliver us and he will Deliver us But if not be it known that we will not Serve your Gods Nor Worship the Golden Image that ye have set up Rev. 14. 9. And the Angel said with a Loud Voyce If any man worship the Beast and his Image and Recive his mark in his Forehead or in his Hand the same shall Drink of the Wine of the wrath of God which shall be poured out without Mixture in the Cup of his Indignation Printed in the Year 1684. READER YOu have here a briefe and I hope Satifactory account from many Learned Authoritys of the Rise and Origanal of many of the Rites and Ceremonys now in Question which have and do occasion so much trouble and distress the only right way to end disputes and which was the method Christ took with the Pharises Mat 19. 8. And which Dr. Pierce so wisely observes from him in confuting the Papists Whereby it is easely discerned what is from above and what from beneath what from God and what from Man This proves their Rise and Birth to be many hundred Yeares before Christ therefore not from him for Christian Service The learned Causabon in his Original of Idolatry Writ in French and collected as his Epist tells us from Elasopolitanes Commentaryes Translated by Mr. Darcy Sayes P. 73. That the maine and principal parts of the Mass are digested and brought in by Numa Pompilius the 2 King of the Romans a great Magician about 700 years before Christ P. 37. The farthar Additions were Invented by other Roman Pontifs and especially by a Monk called Gregory the 1 st of that Name who attained the Papacy being Instructed in Pythagoricall Magick and Philosephy haveing also studied the Laws of King Tullus Hostilius successor to Numa and to the end he might Perpetuate his Name Instituted div ers additions to the Mass c. You have therefore for your better Information this paralell Scheme here presented to you of the Pagan and Papall Rites and Ceremonys where you find the great Harmony and agreement thatis between them theirin The Child being not more like the Father then Rome Papal is to Rome Pagan in its Ecclesiastical Rites and Service and therefore is it not significantly by the Holy Gost â—liled the Image of the Beast Rev. 13. 14 15. c. And did it not prove the healing the deadly wound givâ—â— to the Dragonical Beast verse 4. And who you 'l find not to be in greater Conformity to the Pagan then in Nonconformity to the Christan Church of which you have a briefe Prospect from the Scripture The true Standard to try and judge all Images and Idols by But you 'l say why do you give the Heathen the Denomination of a Church Is that proper Yes why not Do not you read of the Church of Evil-doers Ps 26. And Synagogue of Satan Rev. 2. And I know no reason why Rome Pagan the Mother may not be so called as well as Rome Papal the Daughter who fetches so much of her Ecclesiasticall Policie Church Rites Services Ceremonys from her But did not Pagan Rome kil Christ and disown Christianity which Papal Rome did not It is trve Rome Pagan did Murther Christ in his person and so doth Rome Papal in his members which is kiling him a fresh and tho in words they seem with Judas to say hail Mr. And kiss him with a Jesu Jesu yet in works they deny betray â—ell and Crucify him and by Blasphemous Traditions and Impious Superstitions make void his whole Law usurp his Throne and Authority sit in the Temple of God as God changing times Laws Ordinances As to the Authoritys to justefy each Particular which you might have expected under eachhead I must referr you to a larger Piece treating theirof which loth it very distinctly this being but in Epitome of it though in the general you may understand the following Authors have been consulted hereupon viz. Plutarch in Numa Tacitus Titus Livius Decad Pliny Alex ab Alexander Blund De Rom triumph Durandus Darcys translation of Cousabon Dr. Moors Mistry of Iniquity And that late worthy and most Excelent piece called Pagana 〈◊〉 c. Thine in the Service of Truth T. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR The IMAGE of the BEAST Shewing by a Paralell Scheme what a Conformist the Church of Rome is to the Pagan and what a Nonconformist to the Christian Church in it's Rites Services and Ceremonies The Dragonical or Pagan Church Consisteth in viz. The Beastly Papall Church is conformable to the Pagan in The Christian Church consistoth in viz. 1. It 's Head 1. It 's Head 1. It 's Head The Emperor of Rome presiding by the Policy of Hell
much Speaking Thirdly by injoyning the whole congregation Men and Women to repeat the same after the Priest though no such Directions by Christ Nay he forbids Women to pray or prophesie in the Church Fourthly in Singing this Prayer in the Cathedrals by Responses of People without the least warrant from Christ for such Song-praying Then the Indictment ends with a fearfull Aggravation that is in contempt of the King and to the evil and most pernicious example of all such other Dlinquents in the like case and against the peace of the said Lord now King his Crown and Dignity c. The Copy of the Indictment signed Wagstaffe On the 16 th of January we were called again to the Sessions-House but there being some Tryals that prou'd very tedious we were not brought on The next day we were called to the outter Bar after the attendance of divers hours in a place not very lovely and in the sharpest Winter that you have known which I likely prov'd the orignal of that indisposition which carry'd my two friends beyond the Jurisdiction of Sessions Bale-Docks or Press-yards to a glorious mansion of rest Then a Jury was sworn to pass upon us whose names were James Wood. James Smith Bernerd Mynn Thomas Jenny Kenelme Smith Matthew Walker Thomas Medcalf John Harbing Samuel Seale Laurence Weld John Callow Richard Johnson I desir'd my Indictment should be read in Latine which was done Then the Gentlemen of Law aggravated things with there usual Rethorick one of them I think the Atturney General was pleased to say that the Prisoner that stood there before for Mr. Raphson was try'd before me did labour to undermine the state and that man meaning me would undermine the Church So that to Incence the Jury against us he said here 's CHURCH and STATE struck at Which Sr. was very improbable to be true for t is wonderful that any Church or State so potent as this is should fear two such underminers as that Extravagant harangue term'd us For my part I cannot be righteously charged with any attemp against either unless my obedience to you be so And then if I be guilty you that tempted me to it can never prove your self innocent Being desired to speak what I had to say for my self I spoke the following words which one that knew me took in Short-hand though without my knowledge My Lord Last Sessions I pleaded not Guilty that is not Guilty Modo et forma for I design'd not vi et Armis to raise Rebellion Sedition c. I detest such things he that Swears in that Respect against me must be perjur'd The inst ances in the Indictment relate to no such thing My Lord I pray you to trouble no Witnesses about me I won't prevaricate I have written some Papers Intituled A Plea for the Nonconformists not Instigated by the feign'd formalitys in the Indictment but it was at the Loud Chalenge of Dr. Calamy one of the Kings Chaplains in his Discourse about a Scrupulous Consciences Dedicated to your Lordship wherein he called upon doubting Persons to examine what could be said on both sides which I did Now since publick Chalenges are made to be Answered to punish me for Obeying a Guide of the Church is hard very hard I desire that the intire Paragraphs may be read from which the Crimes Charged against me are infer'd If fragments only be produced against me from which no perfect sence can be deduced I shall be unfairly dealt with The Coherence of Sence in a Continued Discourse not Scraps and Broken-pieces of Sentences can demonstrate the Scope of an Argument If what I have written be True 't is no Crime unless Truth be made a Crime if false let Dr. Calamy or any of the Guides of your Church Confute me as he promised p. 25. of his Sermon aforesaid by good Scripture and good Reason then I 'le submit If the latter Method be not taken I must Repeat it 't is very hard my Lord 't is very hard Herethe chief Justice interupted me addressing himself to the Jury and expounded that part of the Indictment which I excepted against saying it was only for forms sake and that any breach of the peace in the sence of the Law may be said to be vi Armis by force and arms with some other expressions to that purpose To the Latter which I acknowledged he said after a Torrent of Aggravations Gentlemen if you believe that man pointing to me viz. In what I had confessed in writing the Nonconformists Plea you must find him Guilty viz. of the whole Indictment And which they readily did accordingly The next day viz. the 18 th I received my Sentence The very same with Mr. Ralphson viz. As 't is recorded Ad General Quarterial Session Pacis Dom. Regis tent pro Civitat London per Adjornament apud Justice Hall in le Old-Bayly London die Mercurii Scil. Decimo Sexto die January Anno. R. Regis Caroli Secundi nunc Angl. c. 35. Thomas Delaune Convict pro Illicite Scribend Imprimend et publicand Libel Seditios dert concernen librum Communis praecationis Fin. 100. Marc. Et Committit c. Et ulterius quousque Inven. bon de se bene gerend per spacium Vnius Anni Integri extunc prox Sequen Et quod libel seditios cum igne Combust Sint Apud Excambium Regal In London Et si Del. Sol. 6S Wagstaffe Thomas Delaune Find 100 Marks and to be kept Prisoner c. which c. they interpret till he pay his Fine and to find good Security for his good behaviour for one whole year after-wards and that the said Books and seditious Libels by him published shall be burnt with Fire before the Royal-Exchange in London And if he be discharged to pay six Shillings Signed Wagstaffe The Recorder asked me some questions then viz. Whether I was in Orders I told him I was never in any Ecclesiastical Orders nor never Preach'd among any People That I was bred a Scholar and had been a School-Master and kept a Grammar School till forc'd from it by the present prosecutions c. The Court told both Mr. Ralphson and me that in respect to our Education as Scholars we should not be Pillory'd though 't was said we deserv'd it We were sent back to our place of Confinement and the next Execution day our Books were burnt as the Sentence ordered it WITH FIRE in the place aforesaid and we continue here but since I writ this Mr. Ralphson had a Supersedeas by Death to a better place Thus Sir you have a series of my Circumstances I will make no Complaints of the usage I had when forc'd as aforesaid to Lodge amongst a Rabble of wretches whose society seem'd to me to be a Hell upon Earth as before nor of my other hardships as Confinement loss of Employment loss of Health c. But if you have any sence of Humanity in you you will Recollect your self and procure me my Freedom being
and the Power and the Glory for ever and ever Amen But you 'l say as to the Doxology it is expressed by Christ at the end of the same prayer in his Sermon on the Mount Mat. 6. It is very True it is so where he delivers this prayer not as a set form but a pattern of prayer After this manner Pray ye hovto's to this purpose and which is an Explication of what he says Luke 11. 2. when you pray say Our Father c. That is after this manner and which can only be a warrant to the Church of England or any other to make such alterations Christ no more intending to tye the Disciple who desired to be instructed how to pray to this form of words nor any other Disciple then he did the twelve Disciples when he sent them out to Preach with thisword of Command Math. 10. 7. Preach saying The Kingdom of Heaven is at hand that they should thereby be tyed to those very words in their Preaching and Preach nothing else but as this was given as a Text or Theme to Preach by so the other to pray by The Disciple who proposes the question Vers 1. Desires that they may be taught to pray as John taught his Disciples but such a set form of Prayer we find not that John in his Teachings gave to his Disciples neither do we find that any of Christ's Disciples or Apostles did pray this very prayer to which our Expositors do agree Grotivs saith on Luke the 11. 2. That Christ herein Teacheth us a Compendium of those things we are to pray for at that time saith he they were not bound to the use of so may Words and Syllables As also Tertullian Cyprian Musculus Cornelius Alapide and Austin himself upon the place who saith Liberum est it is free for us to ask the same thing in the Lords Prayer Aliis atque aliis verbis sometime one way and sometimes another Doth not Paul tell us expresly he knew not what to pray for but as the Spirit gave him utterance Rom. 8. But he did know what to pray for if this was to be his prescript form Tertullian saith they prayed Sine Monitore without a Monitor or Common-Prayer-book and Socrates tells us that among all the Christians of that age scarce two were to befound that used the same words in Prayer Chrysostom on Rom. 8. Homil. 14. saith With other gifts they had the gift of Prayer which was also called the Spirit but he who had the gift did pray for the whole multitude for that was Expedient unto the Church also did instruct others to Pray And though we find neither Christ nor his Apostles impose this or any other form of Prayer to be used by us but that we Pray in the Spirit and Praise in the Spirits and that God being a Spirit seeketh and accepteth such worshipers yet we find the Popes and their Councils imposing this and other Lyturgical forms The Councell of Toledo Anno. 618. Decreed in the Ninth Canon that every day both in publick and private worship none of the Clergy omit the Lords Prayer under payn of Deposition since say they Christ hath prescribed this saying When you pray say Our Father c. And how formally and carnally has the Pater-noster been muttered over by the superstitious Papists ever since And may we not enquire whether in the following particulars we do not Symbolize with the Romish worship herein which the Indictment injuriously words thus And may we not say that in these following particulars for may we not enquire whether in the following particulars we do Symbolize with Idolatrous Rome herein For we do not Symbolize with the Romish herein meaning saith the indictment with an Innuendo the Book of Common Prayer whereas it only relates to the Lords prayer First By enjoyning and imposing this as a set form without the Sanction of any sacred Text to warant it which the Indictment words contrary to the Scriptures Secondly By an often repetition of the same form in the same exercise three or four times at least insomuch that in Cathedral Services it is said or sung ten or twelve times in a day contrary to Christs express words that when we pray we should not make vain repetitions as the Heathens do for they think they shall he heard for their much speaking Mat. 6. 7. Thirdly By enjoyning the whole Congregation both men and women to repeat the same after the Priest tho no such direction by Christ nay he forbids women to pray or Prophesie in the Church 1 Cor. 14. 34. c. Fourthly In singing this prayer in Cathedralls by Responses of Priests and People with musick without the least Divine Authority for such Song-Praying Which the indictment saith are fictions seditious and scandalous sentences but shew not wherein Thus have you the whole paragraph and what is picked out of it to make good the charge whereby you will easely discern Whether I have done otherwise therein then given you at your Call a true and modest account of the Nonconformists Arguments why the Lords Prayer is not a stinted set form of Prayer as supposed but a pattern to pray by which is done by several Arguments viz. 1. From the practices of both Churches Rome and England who have both altered and added to it which they ought not to have done no not so much as one Syllable if so intended by Christ 2ly From the practises of the Antients and Opinions of many Learned Commentators upon the place 3ly Because neither Christ nor his Apostles have so injoyned and practised it as a stinted form 4ly Because the Church of Rome without Scripture Authority have so impose and practised it and therefore are those Queries Whether for us so to impose it with penaltys and to make often Repetitions of it with Responses of Priest and People and to sing it with Musick is not without Scripture warrant and a Symbolizing with Rome therein and where 's the Sedition Rebellion breaking the Publick peace by force and Arms in all this 2ly Whether the picking out part and leaving out the greater part changing of words and inverting of sence is not most Injurious dealing for what is it not which may not be made of any mans sayings and writings if such a liberty may be taken For may it not with such a latitude be proved by Scripture that there is no God or any such Blasphemy or Immorallity 3ly Whether the Grand Jury in honesty and good Conscience could find this Bill upon their Oaths and the Petty Jury cast me upon it and the Court past Sentence upon me thereupon without admitting the whole Paragraph to be Read and Considered as so was earnestly desired by me 4ly If this writing of mine was only occasioned and drawn forth at you Call as your Book evidenceth and as declared to the Court then doth not that hainous Charge of a Malicious and Seditious contriving intending and Machinating