thankfulness and Honour Now what tribute of thankfulness and Honour shall we give them if no just cause requiring it we slight despise and reject this their Work which they Composed with so much pains industry care wisdom and discretion went through so many difficulties and dangers to compass it yea gave up their Lives to the Fire to Defend iâ— 2. The putting down of this Book would also call in question the Wisdom and Gravity of all our Parliaments which have been these hundred years which have not only passed it over and consented to it but Established it and again and again Confirmed it by Law Our Parliament is the great Representative of our Land and Kingdom made up of the most Learned most Wise most Godly and choicest men of the Realm And if this Book were so Erroneous Superstitious or Idolatrous as some defame it surely we cannot conceive but some of them would have seen and observed those Errours and moved to have had it some way changed or altered in so many years seeing they are as much concerned in it as any and their duty doth much lie upon it to see our Religion pure the putting down then of it now upon such an account could not but be a great blemish to them 3. This would also prejudice and wrong not only the Learning and Wisdom but the Integrity Sincerity and Conscientiousness of all our Godly and Grave Divines who have lived and been in England since the first Reformation of this our Protestant Religion who have not only submited to it but have subscribed to it as lawful and not contrary to the Word of God Were all blind and have led the blind all this time and could not see such gross Errours as are now pretended to be in it we cannot conceive so hardly or uncharitably of them but suppose they were as Learned Wise Religious and Conscientious as our selves But if we now make a change of it upon that account either of Errour Superstition or Idolatry we must needs acknowledge and confess some great defect in them either that they failed in knowledge or in Conscience or in both and so condemn them all 4. Let it be granted that this Book should be put down then one of these two must needs follow then either there must be no Form of Common-prayer set up and prescribed or a new Form devised 1. If there should be no Form set up but every man left at Liberty and have Liberty of Conscience as we call it to do what is good in his our own eyes we have seen too much of the fruits of that already There is no man so blind but can see it is that Liberty of Conscience which hath been long given and taken among us which hath brought all these Errours Schisms Sects Factions Heresies and Divisions among us which without Gods mercy must needs end in Confusion Forms of prayer of Common-prayer were first set up and are still continued especially to this end to stop Errours to stop Schisms prevent Factions preserve Order and to keep Unity and Uniformity in the Church 2. If a new Form should be devised to satisfie the Niceness Curiosity or Scrupulousness of some who are never long content with one thing but still running upon change What Form could possibly be invented to content all especially in these times wherein we are all broken and shattered into as many Sects Factions Shreds and Pieces almost as be Persons Nothing can possibly be framed to satisfie all and it is probable that whatsoever should be devised would be as little or less satisfactory then this Now upon these Grounds and Reasons as we may Conjecture and many other which might be alledged it hath been judged most expedient to continue this our Book of Common-prayer being somewhat altered in those things which were excepted against and to Confirm it because of the Fickleness of our nature who are never long content with any set course in any thing or in any condition of Life but still greedy and desirous of Novelty and Change though many times the change prove for the worse The truth is all men yea Wise-men and Good men have their Affections and the misery is that men are many time more swayed with their affections then ruled by judgment or over-ruled as they ought to be with perfect reason which should regulate the judgment Some meerly out of humour and prejudice who never did examine this Book of Common prayer throughly with understanding and judgment nay perhaps did never so much as vouchsafe to read it over unless it were in a Cursory way but if they â—aw it threw it away with indignation counting it an abominable thing yet clamour against it as Popish Superstitious Idolatrous and Anti-christian Surely Doctor Rowlard Taylor Minister of Hadley in Suffolk who in the times of Queen Mary was there burned at Hadley February 9. 1555. dying a glorious Martyr for the Testimony of the Gospel was no Papist nor Superstitious Idolater You may read in the Book of Martyrs how stoutly he defended our Religion to the face of Stephen Gardener then Bishop of Winchester and Lord Chancellour and told them plainly that he was a Revolter that he had forsaken the truth denyed our Saviour Christ and his Word and done contrary to his Oath and Writing which he gave and made in the time of Henry the 8th and Edward the 6th and there maintained as Mr. Fox Recordeth Marriage of Priests and the Communion against the Mass and the Papists Propitiatory Sacrifice for Quick and Dead denying Transubstantiation c. And at last when he was delivered over to be carryed to the Kings Bench he fell down upon his knees and lifting up both his hands prayed and said Good Lord I thank thee and from the Tyranny of the Bishop of Rome and all his detestable Errours Idolatries and Abominations Good Lord deliver us c. By these words you may see he was neither Papist not Idolater Yet this man and Martyr who was Doctor both of the Civil and Canon Laws a right perfect Divine as Mr. Fox stileth him who was so Learned Godly and Religious stood so stoutly and strongly against Popery and dyed so constantly for our Religion did not take this Book of Common-prayer then usually called the sevice-Sevice-book to be Popish Superstitious Idolatrous or Anti-christian for as Mr. Fox tells us he had it constantly by him and made use of it during all the time of his Imprisonment And the Night after he was degraded and so put over to the Secular Power his Wife and his Son Thomas and John Hull his Servant came and were by the Keepers of the Kings prison suffered to Sup with him And at their coming in before Supper they all kneeled down and said the Letany which by some is now reputed the worst and most Abominable part of all the Book of Common-prayer besides this Mr. Fox there reporteth that when this Doctor Rowland Taylor was to be carryed away
upon them or Imposing them as Parts of Gods Worship and thus may bring in Superstition and Idolatry Answ If you desire to receive full satisfaction in this you must look upon the Doctrine of our Church whence the Grounds of the Imposition and Practice of these Ceremonies are drawn That is the Truest and Surest Rule to go by Examine the xxxix Articles agreed upon by all our Divines Anno Dom. 1562. which are called by some Our English Creed containing the summe of our Faith and the Doctrine of our Church The xxth Article speaketh plainly in the end of it Though the Church be the keeper of Gods Word Yet as it ought not to Decree any thing against the Word of God so besides the same ought it not to inforce any thing to be Believed for Necessity of Salvation And again in the end of Artic. 34. Every Particular or National Church hath Authority to Ordain Change and Abolish Ceremonies and Rites Ordained onely by mans Authority so that all things be done to Edifying And for Particulars search the Canons of our Church made Anno Dom. 1603. where in the 30th Canon the lawful use of the Cross in Baptism is fully Explained thus That it is no part of the Substance of that Sacrament being used addeth nothing to the Perfection and Vertue of Baptism nor being omitted detracteth any thing from the Effect and Substance of it but is used onely as Primitively as a Lawful outward Ceremony and Honourable Badge whereby the Infant is Dedicated to the Service of him that died upon the Cross And for Decency of Apparel Injoyned to Ministers in Can. 74. thus All which Particulars concerning Apparel prescribed our meaning is not to Attribute any Holiness or special Worthiness to the said Garments but for Decency Gravity and Order Now if you find in the General Doctrine of our Church which is Visible and ought to be in Charity the Rule of Judging Particulars that she doth not onely disclaim those Superstitious Grounds but doth farther declare The Grounds of such General Imposition of all these Ceremonies to be onely in a Civil manner to be Imposed for Distinction Order Decency and Uniformity and not for any Religious Opinion that they put in them you have little Reason to be Jealous or Suspicious of any ill meaning in your Governours to whom you owe Charity which thinketh no Evil as well as Obedience and Submission Here you see fully and plainly that Christian Libertie is not against the Duty and Obedience which we owe to our Governours and Lawful Magistrates but rather Tieth us in things Indifferent Lawful and not Contrary to the Words of God to all kind of Duty to all our Lawful Governours To Fathers to Masters to Husbands to Pastours to Magistrates Kings and Rulers and by the strongest Bonds of Obedience Of Wrath as the Scripture speaketh Of Conscience and for the Lords sake Thus I have done my Indeavour to give Satisfaction I speak as to Wise Understanding Rational and Moderate Men Free from Passion Prejudice and strong Affections to Judge aright of things You know that Innovations are dangerous either in Church or State It was an approved saying of Seneca that Divine Heathen of Old Non expedit Concutere Faelâ—cem Statum It is neither the part of a Wise Man nor yet accounted Safe to shake or disquiet a well setled State Nay Remember that Old Rule in Policy of State Malum bene positum non est movendum An evil as onely Inconvenient being placed well is not to be Removed It is no Wisdome if a Stone stand a little out of square in a great Building by Pulling it out to indanger the Fall weakning or shakeing the whole Frame An Inconvenience is better then a Mischief If it could be found and proved that there were some Errours in this Book of Common Prayer If they be small they might be borne with If they be such as some may Judge them not to be Tolerable yet they may be Corrected and Amended and not the whole Frame pulled down But we may make that Challenge to all our Adversaries which Mr. Deering in a Book called A sparing restraint c. doth against Mr. Harding Look if any Line be blameable in our Service and take hold of your Advantage I think Mr. Jewell will accept it for an Article Our Service is good and Godly Every tittle grounded upon Holy Scriptures and with what Face do you call it Darkness If this Book should now be put down after so many years Continuance in our Realm and a New Form set up to satisfie the Scruples and Fancies of some Self-conceited people who are never long content with any thing Think what sad Consequences would follow upon it The Papists would and might Triumph and Insult that our Church is Corrupt and Impure and hath been full of Errours and Corruptions from the first Beginning and from the first Foundation of it the putting down of it upon such an account must needs be a Confession and Acknowledgement of Errours in it to all the world The Non Conformists They would also crie out and seeming Just that they have been wrongfully Presented all this while onely because they would not Submit and Subscribe to Errours And the Common people would generally take a New Liturgy to be a New Religion Thus that weighty saying of St. Augustine would fall upon us Ipsa Mutatio Consuetudinis etiam quae adjuvat Utiliâ—ate Novitate perturbat The very Novelty of such a Change would more offend then the Profit of it would do Good Reason well tell us if this be yeelded to the same Reproof must justly come upon Our Liturgy of Variety Uncertainty Unconstancy which Dr. Suâ—cliffe in his Book De Missa chargeth truely upon the Romane Missal and what Obloquie and Reproach will this Occasion to us and to our Religion But to cleer Our Book from all such Aspersions and to Confirm the Perfection of it we have the Testimony of that Learned and Glorious Martyr Dr. Rowland Taylour given above a Hundred years agoe Who as Mr. Fox Recordeth in his Examination Jan. 22. Anno Dom. 1555. before Bishop Gardiner then Lord Chancelour and other Commissioners spake thus There was saith he set forth by the most Innocent King Edward for whom God be praised everlastingly the whole Church Service with great deliberation and the Advice of the best Learned in the Realm and Authorized by the whole Parliament and Received and Published gladly by the whole Realm which Book was never Reformed but Once and yet by that One Reformation was so fully Perfected according to the Rules of our Christian Religion in every behalf that no Christian Conscience could be Offended with any thing therein Contained Here you have his Judgement not onely of the Perfection of this Book of Common Prayer but also of the very first Making and Composing of this Book who doubtless knew the Truth and spake the Truth For this was spoken by him within
Four years if you Examine the time after this Book was made and Confirmed by that Act of Parliament of King Edward the Sixth So that no man can truely say or Judge that this Book of Common Prayer is Popery or was taken out of the Popish Mass Book much less that it was the Mass Book Translated Seeing it was set forth by King Edward as he affirmeth made with great Deliberation and the Advice of the best Learned of the Realm For all the World will acknowledge and bear witness that King Edward and his Divines were no Papists but the great and onely Opposers of Popery Opposing it strongly and stoutly to the Death the most of them suffering as Martyrs and Sealing our Religion with their Blood I will Conclude with the Answer of our English Divines which were at Stransburge to their English Brethren at Frankeford who were all forced by Queen Mary Anno Dom. 1554. for their Religion to fly beyond Sea to save their lives They at Frankford being friendly Entertained submitted too easily to the Orders of the Churches there used and did not onely leave off Our Communion Book then so called our Book of Common Prayer themselves and the Orders of the Church of England but wrote to their Brethren of Stransburge perswading them to Joyn with them and to do the like But they of Stransburge wisely considering the Inconveniences which would fall upon it if they did Consent unto them upon mature Deliberation Resolved to keep still the Orders and Liturgy of the Church of England and not to Change sending their Answer dated Novemb. 28. Subscribed with Sixteen Hands in these Words This were say they to Condemne the Authors of this our Book of Common Prayer who most of them Suffered as Martyrs It would give Occasion to our Adversaries to Accuse our Doctrine of Imperfection and us of Mutability To make the Godly to Doubt in that Truth wherein before they were perswaded And to Hinder their Coming hither which before they had purposed Think seriously of these things Do the Martyrs no wrong Do our Church our Religion no wrong Do the Godly Living and Dead no wrong Do your Selves no wrong Remember the Story which Josephus Relateth in his Fift and Sixth Book De Bellâ— Judaico Of those who called themselves Zelotae among the Jews pretending much to Religion who when Vespatians Army came up against Jerusalem took upon them to stand for the maintenance of their Religion to defend the City and especially to preserve the Temple But by their Dissentions between them and Simon and John who all pretended to defend the Temple they were the Chief and onely cause and occasion of Burning the Temple down much against the mind of Titus the Emperour their Enemy who desired to save it and Laboured what he could with his Souldiers to quench the Fire and to preserve the Temple though all in vain But they all pay'd dear at last and perished miserably in the end You know what they of Athens said of their Divisions Auximus Philippum Dissentionibus Nostris We have much Increased the power of Philip King of Macedon our great Adversary by our Dissentions and what can we expect to be the Issue of our unhappy Differences but the Strengthning and Increasing of the Power and Malice of our Adversaries against us and in the End without Gods Mercy the utter Ruine and Destruction both of our selves and of our Religion Let there be no Strife I pray thee saith Abraham to Lot Gen. 13. between thee and me between thy Herdsmen and my Herdsmen for we are Brethren Abraham fearing the danger of Division though the Elder and Better yet Submitteth himself for Peace goeth to Lot his Nephew and offereth any Conditions for Peace we should remember that we all professe our selves to be the Children of Abraham we are Brethren we should herein Imitate Abraham our Father Submit one to another for Peace loose any thing rather then Peace and not take Offence at every thing making a Difference Breach and Disturbance about Trifles things of so poor and small concernment but think upon the danger of Contention and take the Apostles Counsel Rom. 14. 19. Let us follow after the things which make for Peace that as Rom. 15. 6. we may with one mind and one mouth Glorifie God and may all Indeavour to keep the Unity of the Spirit in the Bond of Peace FINIS
to Hadley to be burnt and took his leave of his Wife and Son he gave to his Wife this Book of Church Service then so called set out by King Edward this Book of Common-prayer which he alwayes used in his Imprisonment as the last token and best token of his love unto her Here you see the judgment of this glorious Martyr who was the true Servant of God stood for our Religion to the Death in those fiery times of Queen Mary Sealing it with his blood how much he prized this and highly esteemed it To this I might adde the Authority and Judgment of Arch-bishop Cranmer Latymer and Ridley with many more who were the makers of this Book and content to give their Lives to the Fire to defend it and our Religion They could not see neither judge any thing in it to be Popish Superstitious Idolatrous or Anti-christian we should not therefore accuse it wrongfully or defame it wilfully without cause Are we wiser then all they or more Conscientious then they If we had but modesty and the grace of humility in us we could not but suspect our own Judgment and think we are deceived unless we would be of the mind of Abelardus singular and cross to all and say as he did and was wont to say Omnes alii sic ego non sic All men are of this mind and judgment but I am of another howsoever we should not reproach it or speak thus Contemptuously of it Si accusasse sufficiaâ— as the saying was of old if it be enough to Accuse Traduce and Defame without Proof Ground or Reason Innocence it self cannot go free Some passages in it perhaps may seem strange to such as are ignorant or have a prejudice against it by reason of some Rash High aad Self-conceited Spirits who had more Zeal then Knowledge who were among us in these late distracted times inveighing openly against this Book and against all Antiquity never understanding the Grounds of things nor dreaming of such a miraculous change as hath come upon us untill they come to know the true Reasons of them 1. The Book it self in general it cannot but make a man of Understanding to admire the boldness of some Raw Young Self-conceited Zealots who should cry up this Book of Common-prayer for Popery and condemn it so confidently as Popish when as 1. The Papists themselves will not own it nor acknowledge it nay they detest it abhor it and condemn it aâ— Heretical and account and call us Hereticks for maintaining it and for using it Though Queen Mary was helped to the Crown especially by the aid and assistance of the Suffolk men who were alwayes forward for the promoting of the Gospel and for our Protestant Religion and promised them faithfully that She would not alter the Religion then Established being this our Protestant Religion yet as soon as She got possession of the Crown She not only neglected her promise made but punished one Mr. Dobbe living about Windham side strangely for putting her in mind of her promise setting him three times in the Pillory to be a gazing stock to all men for the Terrour of others and made it her chief work care and study with her Adherents to put down with all possible speed that might be this our Book of Common-prayer and set up their old Latine Service She came to the Crown but in July and in the next Moneth August 27. The Service began in Latine in Pauls Church at London There was a rumor spread abroad of Arch-bishop Cranmer that he had Recanted and Revolted from his Religion caused the Mass to be said at Canterbury and had himself said Mass before the Queen c. To purge himself and to shew to the world that all was untrue and meer scandal and that there was no such matter but that he was constant in the truth he sent out a Declaration in Print dated Sep. 5. the next Moneth wherein he cleared himself from all such false Aspersions and added withall that if it would please the Queen he with Peter Martyr who was then come from Oxford to London and five or six more whom he would choose would in open disputation maintain the Book of Common-prayer with the Ceremonies and Rites there prescribed and the Doctrine of our Church set forth in the time of Edward 6 by the Scriptures and Fathers against all persons whomsoever But while he was in expectation to have this Disputation obtained he with other Bishops were laid fast in the Tower and Peter Martyr suffered to depart the Realm who went to Argentine And in the next Moneth Octob. 5. begun a Parliament wherein this our Book of Common-prayer was put down and the old Latine Service set up throughout the Land Now with what face can any man say that this Book of Common-prayer is Popery when as the Papists themselves will not own it nay detest and abhor it yea proclaim for Heresie this Book of Common-prayer bent all their strength and endeavours with all possible speed to suppress it yea condemn us count us and call us all Hereticks for using defending and maintaining it 2. Again if they had so much Learning and Understanding as to understand the Monuments of our Church they might be informed that this Book of Common-prayer was at first Composed and made by Mr. Cranmer Arch-bishop of Canterbury Ridley Bishop of London Latymer Bishop of Worster and divers others Wise Learned and Godly men in the time of Edward the Sixth upon the first Reformation of our Religion Bishop Ridley was the first that read this Book of Common-prayer in Pauls Church at London preached in the Forenoon in the Quire and in the Afternoon at Pauls Cross to commend this Book unto the people and to perswade them to accept it and embrace it These men the makers of this Book were at that time the only Opposers of Popery which had long been fostered and continued in this Land and was then in the height These were the men who were the greatest and chiefest Opposers of Popery stood for our Protestant Religion against the Pope and all his Adherents against all the Papists and Popish Bishops yea stood strongly to the Death Sealing it with their bloud being burnt immediately after in Queen Marys days for the profession of it which if they had not done in all probability our Protestant Religion had been much weakned if not wholly suppressed and utterly extinguished But God was pleased to shew his strength in their weakness and to give them that constancy whereby many were Confirmed in the truth and Converted to the truth The beheading of Martyrs as Justine Martyr speaketh â—is like the cutting of Vines the more they be cut the more they prosper and fructifie so it was with the burning of Martyrs Sanguis Martyrum Semen Ecclesiae was the old saying The bloud of the Martyrs the Church is not destroyed but watered and refreshed It is a very Memorable thing which Mr. Fox reporteth in the
White Vestments to shew the Purity of a Christian Whence the Lords day after Easter which Easter was their Chief time of Baptizing was called and is still so called in all your old Books Dominica in Albiâ— The Lords day in White Because then all that were Baptized at that time were wont to wear White Garments or White coverings for an outward Sign of Regeneration Purity and Newness of Life We Read also in the Scripture that the Angels alwaies appeared in White Vestments At our Saviour Christs Resurrection Matth. 28. 3. it is said there appeared an Angel His countenance was like Lightning and his Raiment White as Snow And Mark 16. 5. You hear of a Young man Cloathed in a long White Robe But Joh. 20. 12. we Read of Two Angels which appeared in White And at Christs Ascension it is said Acts 1. 16. Two men 〈◊〉 by in White Apparel and spake unto the people So that as Peter Martyr speaks in his Answer to Bishop Hoopers Letter The Defenders of this Ceremony may pretend some honest and just Signification for the Ministers of God are called Angels Mal. 2. â— The Prieâ—â—s Lips sâ—â—ll preserve knowledge they shall seek the Law 〈◊〉 his mouth for he is Angelus Domini The Messenger of the Lord of Hostes And Revel 3. 1. Write unto the Angel of the Church which is at Sardis c. And Zâ—pperus himself speaking of the Papists saith thus We Read nothing of the Superstitious Habites and Histrionical in the Monuments of Antiquity except onely of the White Vesture Quâ—usi sâ—nt sine Superstitione in Signum Commonefactionem honestatis vitae So that if we look upon Antiquity we need not much marvel at the White Rochets of the Bishops or the White Surplices of the Ministers They were doubtless at fitst ordained and appointed 1. For the Honour of the Ministerie that they might be accounted and received as the Ministers Servants and Messengers of God 2. Not onely for their Estimation but for Distinction sake to have them known and discerned from others that they might have that Honour and Respect given them which was due to their Persons and Places 3. To shew the Puritie and Holiness The unspottedness of Life and Conversation which is required in the Ministers of the Church But some may conceive the Surplice to be Borrowed from the Linnen Ephod of the Levites and so a Levitical Rite brought into our Church We cannot deny but in the Levitical Law God commanded an Ephod to be made and to be used and put on by the Priests when they should do Sacrifice and we find that there were two kinds of it 1. There was one which the High Priest onely used and did put on It was made of Purple Violet colour Silke and Scarlet It had Gold wrought in it and sundrie kinds of most Pretious Stones as you may see Exod. 28. 28. 2. There was another called Ephod Bad that is A Linnen Ephod which the Levites also used in Holy Services You Read 1 Sam. 2. that Hannah made every year for Samuel a little Coat and an Ephod when she had given him to the Lord to Minister in the Tabernacle Yea David being girt with an Ephod 2 Sam. 6. 14. danced before the Ark. It is there said That David danced before the Lord with all his might and was girded with a Linnen Ephod But you must know that the Ephod though it come over their Shoulders yet came not down much farther then their Waste not down to the Ground as the Surplice doth and was Girded on wherewith they did usually Truss up and Gird up their other Garments But the Surplices are long Vestments to come down to the feet and are to hang loose and not to be Girt about us therefore cannot be thought to be the Levitical Ephod And if we may believe Platina In Vita Stephani Stephen Bishop of Rome who was a Godly Bishop and a Constant Martyr under Decius the Emperour was the first Inventor and Appointer of the Surplice who lived Anno Dom. 256. Two hundred fifty and six years after the Birth of our Saviour Christ long before Popery was known in the World and ever since Retained in the Church 1. Partly for the Honour of the Ministry 2. Partly for the Distinction of the Minister from the People 3. And partly again to shew the Purity Holyness and Unspottedness of Life and Conversation which is required in the Ministers of the Gospel 3. For the last Particle of this last Objection That the Imposition of these Ceremonies is Contrary to our Christian Liberty Be pleased to take notice that we deny not Christian Liberty we know the Charge St. Paul giveth to the Galatians Gal. 5. 1. Stand fast in the Liberty wherewith Christ hath made us free and be not Inâ—angled again with the Yoke of Bondage But then we must consider again what kind of Liberty that is wherewith Christ hath made us free wherein it doth Consist and how far it doth Extend You cannot take it to be a general Liberty and Licentiousness A Carnal Liberty to do what we list No mark what the Apostle there saith v. 13. Brethren ye have been called unto Liberty onely use not your Liberty as an Occasion to the Flesh but by Love serve one another Neither is it meant of a Civil or Corporal Liberty of our Bodies from all kind of Service and Servitude under others The Apostle tells us to the Contrary 1 Cor. 7. 20 21 22. 23. Let every Man abide in the same Vocation or Calling wherein he is â—â—llâ—d Art thou called being a Servant care not for it but if thou maâ—est â—e fâ—â—â— use it rather c. Here you see we are advised to continue in the same Particular and Private Trade Profession Quality and Condition wherein we are Set and Called in the Common-wealth though we be partakers of that General and Effectual Calling of a Christian Though we be Converted and Called to be Christians yet we must not Change our Particular Vocation State Quality and Condition though we be Servants we must abide and continue in it Christian Liberty doth not Exempt from Obedience those that are any way under the Government of others Their Christian Liberty doth no way Cross their Private and Particular Calling or any way infringe or take off their outward duty in their Place and Calling to their Superiours or Exempt them from Obedience to the Just Laws of Men though they be Servants Neither is this Liberty called Christian Liberty meant or intended to take us off or Exempt us from Obedience to the Magistrate and Laws of the Land Injoyning that which is Lawful and Honest and not contrary to the Word of God You know again the Charge of the same Apostle Rom. 13. 1. Let every Soul be suâ—â—â—â—â— to the Higher Powers For there is no power but of God and the Power that be are Ordained of God yea v. 5. Ye must be subject not onâ—lâ— because of wrath but for