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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

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 sc●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

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

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 ●o the Will of God whether he would by any visible sign Approve the Mass of Gregory 〈◊〉 of Ambrose So these two Books ●ere 〈◊〉 together upon the A●●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 ●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 conv●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 Ser●●ius about the middle of the 4 th Century That all Marriage should pass the Benediction of a Priest upon penalty of Sa●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 necessar●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

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

things as well as the Pagan and Papal Mass-books must we therefore put them into our Prayers Therefore this kind of collecting we must by his favour judge bad because not to be found in Christ's but in the Heathen and Antichristian Platform and as not being of divine but meer human Invention and therefore having been abused to Idolatry ought to be rejected by us because we are commanded not to take off the Babylonish Materials A Corner nor a Foundation stone Jer. 51. 26. Nor to make such a Linsey-woolsey Medley in Gods Worship Lev. 19. 19. Nor to swear by the Lord and by Malchim Zeph. 15. being reqired to take heed to our selves that we be not ensnared and that we do not inquire saying How did these Nations serve their Gods even so will we do likewise We are commanded not to do so unto the Lord our God But that whatsoever God commands that we are to observe and do not adding thereto or diminishing therefrom Deut. 12. 30 c. The learned Maccovius upon Lev. 19. 19. saith That the sacred Rites of Idolaters though they be things in themselves indifferent are not to be retained because all Conformity with Idolators is to be avoided as also saith Zanchy Junius Calvin Beza Mollerus Danaeus yea Lyra though a Papist But what do you say to the Lords Prayer must we forbear that too because we find it in their Mass-Book though so positively enjoyn'd by Christ to use it who bids us expresly Luke 11. 2. that when we pray we should say Our Father c. Therefore whoever will pray it or neglect it we must pray that very set-form of Prayer in those very words when we pray To which we say that it is a great Mistake to suppose that Christ hereby in this Scripture has appointed this to be a Set-form to be prayed by all in these prescript words when we pray unto God for then it would be unlawful to use any other words than these herein expressed in our Prayers and that the Disciples and Apostles finned in using other words in those then Prayers we read of in Scripture and so does the Church of England in forming so many Collects and Prayers Secondly The Church of Rome and England also are great transgressors to presume to vary from Christ's Precept in altering or adding to the form of words expressed by Christ in this 11 of Luke for so they have done they say Forgive us our trespasses as we forgive them who trespass against us when there are no such words in Christ's Prayer his words are Forgive us our Sins or Debs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we also forgive every one that is indebted to us And add also the Doxology which is not in this Prayer Luke 11. 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 Matth. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this purpose and which is an Explanation of what he says Luke 11. 2. when you pray say Our Father 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 than he did the 12 Disciples when he sent them out to preach with this word of Command Matth. 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 might 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 Christs Disciples or Apostles did pray this very Prayer to which our Expositors do agree Grotius saith on Luke 11. 2. That Christ herein teacheth us a Compendium of those things we are to pray for at that time they were not bound to the use of so many words and syllables As also Tertullian Cyprian Musculus Cornelins Alapide and Austin himself saith Liberum est It is free for us to ask the same things in the Lords Prayer Aliis atque aliis verbis sometimes one way 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 Monitor● without a Monitor or Common-Prayer-Book And Socrates tells us That among all the Christians of that Age scarce two were to be found 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 and he who had this Gift did pray for the whole Multitude for what was expedient unto the Church and also did instruct others to Pray And though we find neither Christ nor his Apostles impose this nor any other Form of Prayer to be used by us but that we pray in the Spirit and praise in the Spirit and that God being a Spirit seeketh and accepteth such Worshippers yet we find the Popes and their Councils imposing this and other Lyturgical Forms The Council of Toledo Anno 618. decreed in the 9th Canon That every day both in publick and private Worship none of the Clergy omit the Lords Prayer under pain of Deposition since say they Christ hath prescribed this Saying When you pray say Our Father c. And how formally and carnally if not Idolatrously 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 1. First By enjoyning and imposing this as a Set-Form as they do without the sanction of any sacred Text to warrant our so doing 2. 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 a day contrary to Christ's express words viz. That when we Pray we should not make vain Repetitions as the Heathen do for they think that they shall be heard for their much speaking Mat. 6. 7. 3. Thirdly By enjoyning the whole Congregation both men and women to repeat the same after the Priest though no such Direction by Christ nay he forbids Women to pray or prophesie in the Church 1 Cor. 14. 34. c. 4. Fourthly In singing this Prayer in Cathedrals by Responses of Priest

and People with Musick without the least divine Authority for such Song-Praying The Resolver goes oh p. 43. Our Brethron surely will allow of reading the Scriptures as they do viz. Epistles Gospels Psalms To which we say We do surely allow of reading the Scriptures but not as they do especially in those Epistles Gospels and Psalms which are given us in the Liturgy for the following Reasons First Because the Epistles Gospels and Psalms in the Service-Book are mis-translated being taken from the corrupt vulgar Latine-Bible which is so extream faulty and so much complained of by the learned both Protestants and others Secondly Because what they call Epistles and Gospels are so curtal'd and mangled that they become quite another thing than the Evangelists intended in the Gospels or the Apostles in their Epistles altogether ruining the scope and connexions in divers places as may be instanced in numerous particulars if need were Thirdly Because they have been the Inventions of the Popes who have so adulterated Christs pure Worship and Service to patch up their Idolatrous Mass-Service which Gregory called the Great compleated as before fixing and appropriating the Epistles Gospels and Psalms to the Mattins and Even-Songs throughout the Year as the Romish Calendar whose Copy 't is suspected we imitate writes after Fourthly That whilst it is supposed we may be instructed in the Lessons ordered to be read upon the so called Sundays and Holy-Days through the whole Bible they have omitted so much of the Canonical Scriptures as the greatest part of Leviticus Ruth Chronicles Nehemiah Esther Canticles Lamentations Amos Obadiah Jonah Nahum Zephaniah Haggai The second Epistle to the Thessalonians the second and third of John and most part of the Revelation instead of which several parts of Apocryphal Writings are read which are esteemed by the Learned to be fabulous and savouring of the too much adored Vanities of Gentilism Fifthly Because they have omitted all the Original Titles or Inscriptions of the Psalms which are part of the holy Scriptures which have so great a tendency to unfold the mysteries in the Psalms and instead of them retain the Popish Latino Titles printed over our English Psalms Sixthly because of those additions which are made to the Scriptures therein as to the 14 Psalm 3 whole verses which are not in any of the Original Copies and Gloria patri to the Conclusion of several Psalms ordering it to be said at the reading of every Psalm contrary to Deut 4. 2. Prov. 30. 6. Rev. 22. 18. Seventhly because the Epistles and Gospels are ordered to be sung as well as said without the least warrant or direction from the Scriptures Eightly because it is ordered in the Rubrick to sit at the reading of the Epistles and to stand up to bow and scrape and Respond at the Gospel without any warrant or direction from the Scriptures Ninthly because of the disorderly chopping interchanging of Scriptures by way of Colloquy betwixt the Priest and People viz. The Lord be with thee must the Priest say And with thy Spirit must the People say Open our Lips must the Priest say And let our Mouths shew forth thy praise must the People say And bandying so often the Kyrieeleison and Christeeleison Lord have mercy upon us Christ have mercy upon us betwixt Priest and People for which no Rule of direction from Gods Word but expresly found in the Mass-book How faulty the Liturgy appeared in many of these things to many learned Episcopal Divines is manifest by that Paper which was drawn up Anno 1641. Touching Innovations in Doctrine and Discipline of the Church of England together with Considerations upon the Common Prayer and subscribed by Arch-Bishop Vsher Dr. Williams Bishop of Lincoln Dr. Prideaux after B. of Worcester Dr. Browning after B. of Exeter Dr. Hacket afterwards Bishop of Coventry and Litchfield Dr. Ward Dr. Featly c. and presented to the then Parliament wherein they gave 35 Exceptions against several things in the Liturgy And amongst others against the corrupt Translation of the Epistles and Gospels and Psalms against the Apocryphy enjoyned to be read in the Lessons against singing of Service against adding Gloria Patri to the Psalms against the Hymns taken out of the Mass-Book viz. Benedicite omnia opera c. against Priests Vestments enjoyn'd as were used 2d E. 6. against the sign of the Cross in Baptism which they say might as well be omitted as the Oyl which was heretofore its concomitant afore they went always together against prohibiting times of Marriage c. Another Objection which should have been spoken to before and which we he 〈◊〉 add is this viz. That it may well be supposed that the Nonconformists are very humerous in their groundless and unnecessary scruples whilst they are offended with the Church for that her Ancient and Reverend Practice of Bowing at the Name of Jesus enjoyn'd in the 18 th Canon and for which they have that positive direction and Command Phil. 2. 10. to warrant it It is very true they are indeed offended at that piece they conceive of voluntary Humility and Will-Worship because there is no more ground for Bowing at the mentioning of that Name either from that or any other Scripture than for Crossing our selves when that Name is named For first if it be a Command as supposed universally to bow at the mentioning those Syllables and that Name Jesus then are all both in Heaven Earth and under the Earth Mer Angels and Devils obliged thereto whenever that Name is mentioned be it either by a Wicked mans blasphemously swearing by it or a drunken Priests prophanely muttering it or the mentioning Jesus the Son of Syrach or Bar Jesus the Conjurer And secondly if the supposed Command must be understood to relate to the naming the Name of our Blessed Redeemer it must then be considered which of his Names must be meant because he hath many Names in Scripture as Christ Immanuel Jehovah Wonderful the Everlasting Father Saviour Redeemer Son of God Prince of Peace King of Kings Lord of Lords c. Any of which being much more properly to be understood here than this of Jesus because it is at the name of Jesus viz. some Name of his and not the Name Jesus that is to be bowed to Thirdly Neither can that Name be supposed to be meant here because it relates to a name the Father gave him after his Death Suffering and Exaltation as the words make manifest and therefore not that name Jesus which was given him at his Circumcision before his said Suffering and Exaltation Neither fourthly can this sense be admitted as a literal Command that all must bow the Knee at that Name because at the same time all and every one which make that reverence with the knee are enjoyn'd with their mouths to declare that he is the Lord to the glory of God the Father for they are joyn'd together and why is not one perfor●●d ●s well as the

not able to pay the Fine lost by obedience to your publick Call Sir I must tell you plainly that you discover'd in your very dedication to Sr. Gorge Jefferies now chief Justice a kind of Doubt to say no more Respecting your Cause You say there P. 2. Ep. Ded. How many it viz. your Sermon will anger and displease I am not at all concerned and tho I may be thought by some ill advised in publishing such a Sermon yet every one will commend and justify my discretion in prefixing your name before it For so great an awe have the Enemys of our Church and Government of your Loyalty and Fidelity to both that they will Not dare Loudly to condemn what you are pleased to Protect they will be justly Affraid of Quarrelling with me when they know I have Engaged you on my side From these Expressions I must conclude If you are in earnest that you care not how much you offend your weak Brother The Apostle Paul was of another mind Rom. 15. 1. c. We then that are strong ought to bear the infirmitys of the weak and not to please our selves let every one of us please his Neighbour for his good to Edification Pray consider this and what follows in the same Chapter And 1 Cor. 8. 12. But when you sin so against the Brethren and wound their weak Consciences ye sin against Christ ver 13. Wherefore if meat make my Bro her to offend I will eat no flesh while the World standeth lest I make my Brother to offend And 1 Thes 5. 14. the same Evangelical Doctor exhorts you To Comfort the feeble minded Support the weak and to be patient toward all men And Gal. 6. 1. To restore the faulty in the Spirit of Meekness What a Superlative what a true Christian Complyance is here Worth the imitation of the Guides of your Church This Apostle would rather make a perpetual fast from flesh then offend his Weak Brother And I am apt to think no flourishes of Pulpit-Rhetorick ever drop't from him to grieve his Weak Brethren and that he never shrouded his writings or preachings under the terrible Patronage of such men as you Represent Sr. Gorge Jefferies to be I have a kind of fancy that your said Patron now Lord Chief Justice as he is a Gentleman in Eminent place and of a piercing Judgement Srong Memory and of fluent Oratory could not but look through the Superficial Addresses of that Dedication In the second place a Man so dignified as he is must certainly take it as an affront to his title of Lord Chief Justice that you should say that men will be Justly affraid of quarrelling with you when they know you have Engaged him on your side That same word Affraid denotes a Champion-like Courage in you that no body should dare to come near you and withal a Reflection on the justice of your Patron that he will take your part Right or Wrong As to the word Quarrelling I know no body that has assaulted you in any more perillous Attaque then in Examining the Merits of the Cause as you Preached and by the same Sermon transfigur'd from the Press invited men to do No Force and Arms were used against you by me but Pen Ink and a few Papers The Indictment makes this a very formidable kind of Artillery But to bring the matter a little closer I must desire you will please to take notice of this Hainous Charge given in against me and how made good in the Indictment and how severely handled both by the Juryes and Court thereupon The charge as you have heard is for intending to disturb the Publick Peace To bring the King into the greatest Hate and Contempt of his Subjects to stir up and procure Sedition and Rebellion a high and Heinous Charge indeed But how is this made good viz. By my disparaging the Book of Common Prayer But how doth that appear viz. By the force of Arms used Vnlawfully Seditiously and Maliciously to Write Print and Publish a Seditious and Scandalous Libel Concerning our Lord the King and the Book of Common Prayer Intituled A Plea for the Nonconformists But wherein doth it appear by any thing which is writ in that Book that this Hainous Charge is made good viz. By their pregnant instances produced out of the Book expressed in the Indictment The which therefore since we must suppose they are the most Hainous and Dangerous passages to be found therein and most proper and significant to make good the Charge I shall for your information and that you may the better judge how the Charge is proved against me give you the intire paragraph out of which the instances were picked which I must beg the justice of you to Read which I could not with all my Entreatys Obtain of the Court tho so necessary as you 'l find to come to the right sence and for greater Illustration I shall distinguish the instances of the Indictment in a different Character know therefore that I having in the Plea for the Nonconformists from p. 14. at your desire been giving an account what the Nonconformists Answer to that great Objection that all things they scruple in the Rites and Ceremonies of the Church are not Popish Novelties but of Primitive Antiquity as you say and having distinctly gone through most of them giving their Reasons why they are not of Primitive Antiquity but of Popish Novelty and containd in the Mass-Book This Objection came to be started p. 40. But what do you say to the Lords Prayer must we forbear that too because we find it in the Mass-Book tho so publickly injoyn'd by Christ to use it as a stinted form Luke 11. 2. That when we pray we should say Our Father c. To which the Nonconformists say that it is a great mistake to suppose that Christ hereby in this Scripture has appointed this to be a set form to be prayd by all in these prescript words when we pray unto God for then it would be unlawfull to use any other words then these herein expressed in our prayers and that the Disciples and Apostles sinned in using other words in those their prayers we read of in Scripture and so does the Church of England in forming so many Collects and Prayers And. p. 41. 42. Secondly The Church of Rome and England are great Transgressors to presume to vary from Christ precepts in altering or adding to the form of words expressed by Christ in this 11 Luke For so they have done they say Forgive us our Trespasses as we forgive them who Trespass against us when there are no such words in Christs Prayer his words are forgive us our Sins our Debts opheilemata for we also forgive every one that is Indebted to us Which saith the Indictment are false sictious and scandalous sentences but it shews not wherein And also the Doxology which is not in this Prayer in Lake 11. viz. For thine is the Kingdom