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religion_n	church_n	faith_n	pope_n	3,103	5	6.3417	4	false

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

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 ● 1000 or 1300 years ago should have any Authority ●ver us in England so many Ages after is so infinitely unreasonable 〈◊〉 〈◊〉 but the Fearful and Vnbelievers the Scrupulo●● 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 La● 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 Superstiti●n Which is an Argument we should not receive them for our Pattern more tha● 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

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

in our Memory so are we still firme in the Resolution of performing them to the full And we do conceive our selves so far ingaged in honour and in what we own to the Peace of our Dominion which we profess we can never think secure whilst there shall be a Colour left to the Malicious and dissafected to inflame the minds of so many multitudes upon the Score of Conscience with dispair of ever ob●aneing effect of our promises for their Ease His Majesties Speech to both Houses Feb. 10. 1667. Declares thus viz. One thing more I hold my self Obliged to recommend unto you at this Cresent which is that you would seriously think of some Course to beget a better Vnion and Composure in the minds of my Protestant Subjects in matters of Religion whereby they may be induced not only to submit quietly to the Government but also chearfully give their assistance to the Support of it And In his Declaration of Indulgence March 15. 1671. Saith That it was evident by the sad experience of twelve years that here was very little fruit of all those forcible Courses and many frequent ways of Coercion that we have used for the reducing of all erring or dissenting persons And thereupon granted his Indulgence Again in his Speech to both Houses 1678. Says thus I meet you here with the most earnest desire that man can have to Vnite the minds of all my Subjects both to me and one to another and Resolve it shall be your Fault if the Success be not suitable to my Desires Hereupon the Parliament Jen. 10. 1680. From their owne inclination known Experience as well as in Obedience to his Gracious Direction did for the Relieving and better Vniting all his Protestant Subjects Declare in their Vote Nemine Contradicente That it is the Opinion of this House that the Prosecution of Protestant Dissenters upon the Penal Laws is at this time grievous to the Subject a Weakning the Protestant Intrest an Encouragement to Popery and Dangerous to the Peace of the Kingdom And No. 6. 1680. Resolved Nemine Contradicente That 〈◊〉 is the Opinion of this House that the Acts of Parliament made in the Reign of Q. Elizabeth and K. James against Popish Recusants ought not to be extended against Protestant Dissenters having divers Laws under Consideration as his Majesty directed for the Releiving Composing and Vniting the Protestants A Bill having passed both Houses for Repealing the 35th of Elizabeth Thus you see that Imposition and Persecution for Conscience doth not only Symbolize with Antichrist but is in the highest contradiction to the Name Nature Gospel and followers of Christ a violent infringer of the Law and light of nature of doing to others as he would be done unto as well as the Royal Law of loving our Neighbour as our selves and in utter enmity not only to these worthy Sentiments of our Learned and Great Men but of our Latter Kings and Parliaments As a farther Ratification and Confirmation that our English Service and Ceremony was from the Popish Race and Succession Take this following Historical Account Given us by some Eminent Writers and Famous Sons of the Church of England Cambden in the Life of Queen Elizabeth assures us That the Change of Religion was not in her time Suddenly made but by Little and little by Degrees for the Roman Religion Continued in the same State it was First a full Month and more After the Death of Q. Mary The 27th of December it was Tollerated to have the Epistles and Gospels the Tens Commandments the Symbole the Letany and the Lords Prayer in the Vulgar Tongue The Twenty Second of March the Parliament being Assembled the Order of Ewd. 6. was Re-established and by Act of the same the whole use of the Lords Supper Granted under both kinds The 24th of June by the Authority of that which Concern'd the Vniformity of publick Prayers and Administration of the Sacrament the Sacrifice of the Mass was abolished and the Liturgy in the English Tongue more and more Established In the Month of July the Oath of Allegiance was Proposed to the Bishops and other Persons And in August Images were thrown out of the Temples and Churches and Broken and Burnt Thus far Cambden Gives us the Steps Queen Elizabeth took in the Reformation what She cast off by degrees and so Consequently what she Retained Which was the Rest of the Popish Rites and Ceremonies and which She had a Great Love to and Liking of which was the Reason there was no Greater Alteration Whereof we have this Account from Dr. Burnit in his History of Reformation Queen Elizabeth Received some Impressions in her Fathers Reign in Favour of such Old Rites as he had still Retained and in her own Nature Loving State and some Magnificence in Religion as well as in every thing else She thought that in her Brothers Reign they had Stript it too much of External Ornaments and had made their Doctrine too Narrow in some Points therefore She intended to have some things Explained in more General Terms that so all Parties might be Comprehended by them She Inclined to keep up Images in Churches and to have the Manner of Christs Presence in the Sacrament Left in some General Words That those who Believed the Corporal Presence might not be Drawn away from the Church by too Nice an Explanation of it So far Dr. Burner In Pursuance of these Resolves the Queen Attemps the Accomodating matters of Religion so unto the Romish Clergy as to take them into the Communion of the Church of England as Dr. Heylin affirms She so Effectually Compassed that for several years the Papists Continued in the Communion of the Church and when they did forsake it it was not because they Approved not of our Liturgy but upon politick Considerations and because the Counsel of Trent had commanded it and Pope Pius the 5th had Excommunicated the Queen and Discharged her Subjects from their Allegiance and made the Going or not Going to Church a Sign Distinctive to Difference A Roman Catholick from an English Protestant Concerning which take Dr. Heilins own words in his History of Queen Elizabeth There past another Act for Recommending and Imposing the Book of Common Prayer and Administration of the Sacraments according to such Alteration and Correction as were made therein by thoso who were Appointed to Revise it as before is said in the persuance of which Service there was great care taken for the Expunging all such passages in it as might give any Scandal or Offence to the Popish party or be urged by them in their Excuse for their not coming to Church and joyning with the rest of the Congregation in Gods Publick Worship In the Letany first made and published by K. Henry the Eighth and afterwards continued in the two Liturgies of K. Edward the sixth There was a Prayer to be delivered from the Tyranny and all the detestable enormities of the Bishops of Rome which was

into the Epistles and Gospels which was not heard of before the days of Popery I dare not Avow that this is that Reverend handling of the Scriptures and the right dividing of the Word of Truth which Saint Paul Requireth 2 Tim. 2. 15. Thirdly The great Inconveniency which hath followed this Book while it hath Maintained an Vnlearned Ministry and made it thought sufficient to have the Service Read wherein we have made the Spirit of God to speak in vain 1 Tim. 3. 12. which Requires the Ministers of the Gospel to be apt to Teach and to exhort and Reprove Tit. 1. 9. This is an other Cause why I cannot Subscribe unto the Book that it hath all things answerable to the Word of God But the Abridgment is much more full bringing Arguments from the Scripture The Fathers the Old Reformers and our own Old Protestant Doctors against it whereof I shall give this following Account First It is contrary to the Word of God to use such Ceremonies in the Worship of God as man has devised if they be notoriously known to have been of old and still to be abused unto Idolatry and Superstition by the Papists especially if the same be now of no necessary use in the Church where note that the Ceremonial part of the English Service that is like unto that of the Romish is what has been abused by the Papists to Idolatry or Superstition but yet are not so necessary to Divine Worship but that the Worship may be Compleat Devout and orderly without them which appears saith they First by the Second Commandment which forbids all provocation unto Spiritual Fornication as the 7th doth unto that which is Carnal Secondly By the Commandment and Direction God hath given us in his Word to Seperate our selves from Idolaters and be as unlike to them as may be especially in their Religions Observations and Ceremonies to abolish not only all Idols and that so as we may best shew our utmost Detestation to them and root out the very memory of them Thirdly By the Equity and Reasons of these Commandments which we find set down in Holy Scripture viz. 1. The detestation which the Lord our God being a Jealous God beareth unto Idolatry and all the Instruments and Tokens thereof as unto Spiritual Whoredom Secondly That it cannot be said sincerely we have Repented of the Idolatry of our Forefathers unless we be ashamed of and cast away with Detestation all the Instruments and Monuments of it Thirdly That we shall be in danger to be Corrupted in the Substance of Religion and Purity of Doctrine and even to fall back again to Idolatry if we Conform our selves to Idolaterous Ceremonies yea if we shew not all Detestation unto them Fourthly That our Conformity with Idolators in their Ceremonies wherein they Repose the greatest part of their Religion will be a special means to harden them in Superstition Fifthly That seeing the Pope is revealed to be that Great Antichrist and his Idolatry troubleth the Church at this day more than any other and our people Converse more with Papists then with any other Idolators there is more danger in the Retaining of the Ceremonies and Relicks of Popery then of any other Idolatry whatsoever By the Judgment of the Godly Learned of all Churches and Ages who have Constantly Taught and given Testimony of this Truth That Christians are Bound to cast off the Ceremonies and Religious Customs of Pagans Jews Idolators and Hereticks and Carefully to shun all Conformity with them therein In the Council of Nice it was Decreed That Christians might not keep the Feast of Easter at that Time nor in that manner the Jews did let us say they in nothing agree with that most detestable rout of the Jews And in another Councel That none should fast on the Lords Day because the Manachees had taken up that day to fast in That such Altars as were set up in the Country and High-ways in Memory of the Martyrs should be Abolished and that Solemn Requests should be made to the Emperor that all Reliques and Monuments of Idolatry might be utterly Destroyed and this Decree we find Cited by Dr. Fulk In another Councel That Christians should not Celebrate Feasts on the Birth days of Martyrs because that was the manner of the Heathens Tertullian is large and vehement in this point As saith he We may give nothing to the Service of an Idol so may you borrow nothing from the Service of an Idol if it be against Religion to sit at Table in any Idols Temple What is it to be seen in the Habit of an Idol Thou that art Christian must hate those things the Authors and Inventers whereof thou canst not choose but hate Austin himself Saith if you would win Pagans leave all their Solemnities for sake their Toyes The Judgment of the Church of Scotland in their Letter to the Bishops of England 1556. from a General Assembly at Edenborough thus writ if Surplice Corner Cap and Tipper have been Badges of Idolators in the very Act of Idolatry what have the Preachers of Christian Liberty and the open Rebukers of Superstition to do with the dress of the Romish Beast And in the Confession of their Faith sworn to by them and the Kings Majesty also We find these words and Detest all his Ceremonies and False Doctrines of the Roman Antichrist added to the Ministration of the True Sacraments We Detest all his vain Rites Signs and Traditions brought into the Church without the Word of God Mr. Rogers that Holy Martyr would not Consent to a Cannon that was to be made in K. Edwards Days for the Clergies Conformity in Cap Tippet and the rest of the Apparel unless it might be Decreed that the Papists for a Difference between them and others might be Constrained to wear upon their Sleves A Challice with a House upon it Bishop Pilkington misliked that in our Liturgy we are so like the Papists in Marriage and many other things this faith he is our fault generally that we differ not from them in all our Ministry Bishop Bilson Defending the Reformed Churches against a Slander of the Papists Approvingly Reporteth thus of them The Reformed Churches Saith he are so far from Admitting the full dost of your Heresies that by no means they can digest one Dram of your Ceremonies Dr. Humphrey Saith That we aught to Refuse to Conform our Selves to the Enemies of God in any of their Ceremonies Professing plainly his Desire and hope of the utter Abolishing of the Ceremhnies af all the Monuments of Popish Superstition that yet Remain in our Church Dr. Fulk Saith That if a man mislike our Form of Service as not differing sufficiently from yours he Sheweth his greatest Zeal in Detestation of your Idolatry and Blasphemy And again we abhor sath he whatsoever hath but a Shew of Popery Dr. Stu●liff maketh this one of his Principal Arguments against the Papists that they have derived most of their Ceremonies and Customs from the

Jews and Pagans To the same Purpose Mr. Greenham and Mr. Marbury That Agreeing with us most of the Reformed Divines do hold 1. That those Laws that we have Alledged out of the Old Testement against the Monument of Idolatry do bind us as much as they did the Jews and from them they Conclude as we have done That all Reliques of Popish and heathenish Superstition are to be Banished out of the Church of Christ of this Judgment are Calvin Martyr Grineus Wolphins Vrsinus Machabeus Zanchius Simetrus Zepperus our own Book of Homilies Dr. Fulk and others 2. That Hezekiah Josiah and the rest of the Godly Kings of Juda which shewed most Zeal in Abolishing those things which had been abused by Idolatry did no more then they were bound by the Law of God to do And that from their Example the Argument holds strong against the Monuments of Idolatry now because all Christians are Bound to Imitate their Zeal therein Of this Judgment was Augustin Calvin Martyr Wolphins Eevator Zanchius Bishop Jewil Bilson Dr. Fulck Dr. Raynold Dr. Andrews Mr Perkins and Others 3. That the Retaining of Popish Ceremonies will certainly be a means to indanger the Doctrine that we profess and to bring the People back to Popery this was the judgment of the People of Saxony and them of Humburgh and of Luther 4. That the Retaining of the Ceremonies of Idolaters will Cause them to insult over our Religion as if it could not stand without help from them and to harden them in their likeing of their own Idolatry this Reason hath bee used against Conformity with the Jews by Constantine the Emperor and by all the Fathers in the first Counsel of Nice and against Conformity with the Papists Begentiis Musculus Bishop Jewel and Others 5. We are Confirmed in this our Perswasion that it is unlawful to Retain the Ceremonies of the Papists by Experience of the Great hurt they have done and do Dayly in the Church for we find that some of the Learnedest of the English Papists Namely Martial Bristow and he that penned the petition for the Papists which Dr. Stutliff and Mr. Powel have Answered have by this Argument Justifyed their Church and Religion that we have borrowed our Ceremonies from them yea some of them as Harding Martial and he that Writ the Astrological Epistle for our English Papists have professed that this was to them an Evident Argument that Q. Elizabeth did in her Conscience like well of their Religion because She liked and maintained their Ceremonies and the Superstitious Multitude do usually defend the Blessing of themselves with Crossing their Breasts and Foreheads by our Crossing our Children in Baptism So far the Abridgment And to which we may add this further Testimony following viz. Altas Damas p. 612 613. tells us That from three Romish Channels was the English Service raked together namely 1st The Breviary out of which the Common-Prayers are taken 2dly The R●tual or Book of Rites out of which the Administration of Sacraments Burial Matrimony Visitation of the Sick are taken 3dly The Mass-Book out of which the Cons●cration of the Lords Supper Collects Gospels and Epistles are taken Bishop Hall in his Quo Vadis saith That his Eyes and Ears can witness with what applause the Catholicks entertained the new translated Liturgy of our Church Mr. Thomas Gage in his English American chap. 22. p. 205 thus expresseth himself I conti●ued twelve Moneths at my Vnoles House at Gatton searching though unknown to my Vncle and Kindred into the Doctrine and Truth of the Gospel professed in England for which cause I made many Journies to London and then privately I resorted to some Churches and especially to Paul's Church to see the Service performed and to hear the Word of God preached but so that I might not be seen known or discovered by and Papist When in Pauls Church I heard the Organs and the Musick and the Prayers and the Collects and saw the Ceremonies at the Altar I remembred Rome again and perceived little difference betwixt the two Churches I searched further into the Common-Prayer and carried with me a Bible into the Country on purpose to compare the Prayers Epistles and Gospels with a Mass-Book which there I had at command and I found no difference but only English and Latine which made me wonder and to acknowledge that much remained still of Rome in the Church of England and that I feared my Calling was not right And p. 209. tells us That upon his return afterwards to Rome that Father Fitz Herbert told him that the Common-Prayer Book which was composed for Scotland was by Arch-Bishop Laud sent to Rome to be first viewed and approved by the Pope and Cardinals and who upon the perusal did approve thereof and liked very well for Protestants to be trained in such a form of Prayer and Service c. Great Cerus Panegyer Missae cap. 11. 12. alledgeth against the Reformed Churches the English Service-Book for their Popish Holy-days the Book of Canons for the Sign of the Cross and Kneeling at the Altar and for the whole Hierarchy c. Cornelpis Scultingius in his Hyerarchica Anicrists citeth whole Leaves out of Whitegift for the defence of their Hierarchy Stapleton Reflect against Whitaker Cont. 2. Qu. 3. Art 3. useth Whitegift's Argument to uphold their Discipline and professeth they are built upon one Foundation They further say as Paep Sapp Anno 1604. Reas of Relig. 13 That from their Treasure-House the Religion now established in England hath learned the form of Christening Marrying Churching of Women visiting the Sick Burying the Dead c. as their Book say they translated out of ours declares Curtaine Of Ch. Power p. 40. saith That he heard one of the Jesuits say that it was his hopes that our Service and Ceremonies would return us again to Rome Another Objection is this That whilst they separate for indifferent and about disputable things they do violate a known plain positive Scripture which enjoyns the Inferiors to be obedient and subject to their Superiors The Protestant Reconciler 2 part urges it as an Objection brought against the Diffenters compar'd with 1 part p. 198. That seeing God hath enjoyned all Persons to obey those that have the Rule over them Heb. 13. 17 and submit themselves and to be subject to the higher Powers as to the Ordinance of God and that for Conscience sake He that can satisfie his Conscience in his Refusal so to do must shew some Law of God as evidently forbidding his Obedience to what Superiors do enjoyn as do these Scriptures command OBEDIENCE to them in ALL LAWFUL THINGS And you tell us in your Scrupulous Conscience pag. 33. That these things of a publick Nature belong only to our Superiors and Governours and if they appoint what is unfit indecent and inconvenient they only are accountable for it It is not the fault of those that joyn in such Worship or yield to such Injunctions NOT PLAINLY SINFUL