THE OLD NON-CONFORMIST, Touching the Book of Common-Prayer, AND CEREMONIES Unto which is annexed the Reasons why Scotland refused the Book of Common-Prayer.  
— At vos  
Dicite pontifices, in sacris quid facit aurum?  
Quid juvat hos templis nostros immittere mores? Pers. satire. 11.  
LONDON, Printed ●nd are to be sold by H. C. in Popes. head-Alley, 1660.   

Reader,  
HAving by me an ancient piece, entitled, An abridgement of that book which the Ministers of Lincoln diocese delivered to his Majesty King James, the first of December last, being the first part of an Apology for themselves and their brethren that refuse the subscription and conformity which is required, printed in the year 1605.— now 55 years since:— I had thoughts of giving thee the whole piece, now long since out of print, & as worthy perusal as any thing I ever red of that nature; But considering persons that need information in this matter, are generally such whose many occasions admit not larger dtscourses, I have taken some pains to abridge their abridgement:— taking in the sum as may best accommodate to the present season, hoping my pains will be acceptable to the greatest lover of the Service-Book, for it discovers a many faults & those no small ones) which he that resolves to retain may do well to amend— The latter part, which they call a short Table, is word for word as themselves leave it us, something also shortly we have added out of that wel-known piece, Smectymnus, famous for the eminent, godly and learned Authors of it, and especially for its own worth:— Sure this light is too great to be eclipsed by a few dark-Lanthorns, & the arguments never to be answered, unless as not long since I heard Episcopacy asserted from a Pulpit thus, Jesus had one Angel at his head, another at his feet, but, there is Prelacy in Heaven, Ergo, Episcopacy must be in the Church:— Risum teneatis amici:—  
Farewell.   

THE OLD Non-Conformist Touching the Book of COMMON-PRAYER.  
MAster Stephen Marshal, Mr. Ed: Callamy, Tho. Young, Matthew Newcommen, and William Spurstow, tell us in their Smectymnus, page. 5. that the first and purer times knew no stinted Liturgy, as appears from Tertullian, 
Tertul. in his Apol. c. 30.121. Epist.  who tells us the Christians of those times did pray sieve monitore quia de pectore, without any prompter but their own hearts; Austin also telleth us, Liberum est, It is free for us to ask the same things in the Lords Prayer, aliis atque aliis verbis:— Sometimes one way, and sometimes another, and Justin Martyr tells us, He who instructed the people prayed according to his ability:( p. 7.) Yet have some Bishops blasphemed the spirit of prayer, and many able learned, conscientious Preachers have been molested and suspended for letting the constant flames of their fixed conceptions mount up from the Altar of their zealous heart unto the Throne of grace:—( p. 8.) Their tongues also have raged against this way of prayer, have sealed up the mouths of Ministers for praying thus in public, and imposed penances on private Christians, for praying thus in their families, and compelled them to abjure this practise, endeavouring with raging violence to banish this divine Ordinance from our Churches and dwellings, professing in open Court, it was fitter for Amsterdam then for our Churches:— as did Dr. Corbet, Mr. Nevil, and all this in behalf of that book of Common-prayer, the original whereof is published in that Proclamation of King Edward the sixth,( p. 9.) which they so rigo●ously p●es●●e, to the casting out of all that scruple it, or any thing in it, to the( almost) justling out of the preaching of the Word, and conceived prayer altogether,— which yet was taken out of models from Rome, and hath since the first compiling of it suffered alteration to the worse, and so symbolizeth with the Popish mass, as that the Pope himself was willing to have it used, if he might but confirm it:— for the end of it was, on purpose to bring the Papists to our Churches, but rather it hath brought many of us to them, not any of them to us: Because many things therein contained, are stumbling blocks, before the feet of many:— such as these: The clogging it with Ceremonies, the often, and impertinent reiterating of the Lords Prayer, the ill translation of the Psalms, and of the Scriptures, the many phrases in the prayer that are liable to just exception, and whereas the Minister, by the Scripture, is the peoples mouth to God; this book prescribes Responsaries to be said by the people, some of which are unsuitable to what the Minister pronounceth, some of them savour of tautologyes, some are made to be so effectual; to the prayer, as that all which the Minister saith, is no prayer without them; as in the Lettany:—( p. 10.) Again it is so much idolized, as that it is accounted the only worship of God, and is made the upholder of an unpreaching Ministry, and is cried up to the hight, so that some are not ashamed to say, that the wit of men and Angels cannot mend it, and that it is a sufficient discharge of the Ministers duty, to red this book:— The end of its first use was not to tie Godly men from exercising their gifts in prayer, 
Abbots Church forsakers.  but the old Popish Priests, that by a seeming return to our religion did through indulgence retain ●heir places; from returning to the old mass, which yet di●●inder Ministers( that had the gift of prayer in an abundant measure as well as of preaching) p. 10. In Bishop Wrens dayes, who forbid all use of conceived prayer in the Church:— So much they—  

Out of the Lincolnshire Ministers Apology delivered to King James, for themselves and their brethren, refusing subscription, and conformity to the book of Common-prayer and Ceremonies, Printed in the year, 1605.  
THe first Exception to the book of Common-prayer is from the order it appoints, 
Except. 1.  for the reading the holy Scriptures.  
First, Appointing the greatest part of caconical Scripture to be left out in the public reading, in the Congregation: namely both books of the Chron: almost the whole book of the Reve: and above 100 Chapters more, are to be red at no time, either for first or second Lessons, or for Epistles, or Gospels.  
This is contrary to the word of God; for 1. It is one degree of taking( Rev: 22.19.) from the words of Gods book, to order so much Scripture to be omitted in the public reading;— 2. The whole Scripture, and every part of it some ways edifies the Church, as the second book of Chronicles, and those Chapters of Exodus & Ezekiel which the book orders not any time to be red, then only when the people are not present to hear them:— 3. Sundry Scriptures omitted, are fitter to edify Gods people in many points of faith, then any that are to be red, as the Genealogies, mentioned Mat. 1. & Luke 3. demonstrate Christ the promised seed, Solomons song the mutual love betwixt Christ and his Church, therefore called the most excellent song, what the state of the Church is to be in this last age of the world, who is Antichrist, his rising and fall, and the glory of the new Jerusalem, those Chapters of the Revelation, never red, much more in 727 Chapters or thereabouts, either always omitted, or to be red only upon working dayes when few can hear them; 4. This hinders many that will not, and all such as cannot red, in the probablest way of searching the Scriptures which testify of Christ; 5. It obstructs the peoples profiting, by preaching their non-acquaintance with the Scriptures quoted, falling in such Scripturers as ●hey may not hear publicly red; 6. The Church of the Jews before Christ, the Primitive Church; next succeeding Christ and his Apostles, and the best reformed Churches at this day, neither did nor do, command the leaving any part of caconical Scripture to be unread;— 7. The judgement of the Godly learned is express against it. Irenæus, Austin, Chrysostome, Jewel, D. Fulk: Zepperus, and others, their testimonies at large, but here omitted.  
Secondly, The Book of Common-prayer gives too much honour unto the apocryphal Books; First, It commands many of them to be red in the Congregation for first lessons.— Secondly, It appoints them to be red under the name of the holy Scripture of the old Testament, without any note of difference from the caconical, and commands the story of Susanna to be red under the name of Daniel the 13. -Thirdly, It appoints them to be red in so great a measure for their proportion, as the caconical Scripture of the old Testament, for of the caconical Chapters in the old Testament being in all 779. or iovius, are red only 592 or iovius: and of the apocryphal Chapters being in all 172 or thereabouts, are red 104. or iovius: Fourthly, It commands them to be red on the greatest holidays, when the Church assemblies usually were fullest: 5. when an holiday on which one of the apocrypha is to be red fals on such a day on which the calendar appoints a caconical Scripture, it commands that the caconical shall give place to the apocryphal: Sixthly, It appoints many of the apocryphal Chapters to be red twice in one year, and some thrice, so it doth not one of the caconical Chapters of the old Testament; Seventhly, It appoints the apocryphal books to be red, as tending more to edification, and such as may less be spared then those Chapters of the caconical that are omitted, as wisdom 3.6.9.12.19. Eccle●asticus 15.19.21.— 23.25.29.39.44. This is contrary to Gods word; For 1. not the Levites, nor Christ, or his Apostles, red, or interpnted any other then the caconical Scriptures, for instruction of the Church:— 2. The holy Scriptures are given by inspiration of God, 2 Tim. 3.16, 17. and are able to make perfect in doctrine and manne●s; 3. Ch●ist is the te●cher of the Church, and no writings may be appointed for its u●e, but such as are indicted by his Spirit, Mat. 7.15. Fourthly, Neither the old Church of the Jews, not the reformed Church at this day, use any but caconical.— Fifthly, their error who account these caconical Scripture, is hereby con●irmed, ●he council of Carthage, Bellarmine, and Gregory Mar●● instanced in, here omitted.  
Sixthly, Sundry of the Apocryphal chapters that are thus appointed to be red, do contain manifest errors and corruptions. In 
r tub. 7.31.  one of the chapters of Tobit 
s Oct b. 2.  appointed to be red, an Angel is reported to have said that he was of the tribe of Nephtalin, & of the captives that dwelled at Niniveh, 
t tub. ●. 89. red oct: ●.  sundry times, and answereth to the name of Azarias Tobies brother or kinsman. which name also he is said 
u tub. 5. ●●.  in another place of the same bo k to have given unto himself, as if he had been of the kindred of Ananias the great, and one of Tobias brethren o● kinsmen. In 
w tub. 11.8.  another place of the same book which is 
x Octob. 4.  appointed to be red, the Angel is said to have directed Tobit to cure his fathers kindness by anointing of his eyes with the gull of that fish, the Liver whereof he had 
y tub. 6, 7. and 8.2, 3.  before prescribed for the driving away of Devils. In the 
z tub. 11, 1●. red Octo. 4.  same chapter old Toby is said to have given thanks for restoring of his s ght in this form; Bless d art thou O Lord, and blessed be thy name for ever, and blessed be all thine holy Angels: In 
a ●ob. 12. red octo. 4.  another the Angel is reparted to say that 
b Vers 9.  Alms doth del●ver from death, and doth purge all sin and 
c Vers 12.  that he did bring to memory their prayer before the Holy one, and that 
d Vers. 15.  he was Raphael one of the seven Angells which presents the prayers of the Saints.  
These and sundry others are apparent corruptions in that book, and so taxed by Junius, Lubbertus, D. Whitakers, D. Abbots, D. Willet, and others.  
In the book of sudeth which is wholly appointed to be red the 
f Iude 9.2.  fact of Simeon in murdering the Sichemits is commended and ●udeth 
g 〈◇〉 9 10 3.  prayeth that God would bless and work with her lie. 
 She dressed and tricked herself that she might 'allure Hol●●●●nes u●t● wantonness, 
i 〈◇〉. 9.3. 〈…〉.  and prayed God that he might be ●●en wi●h the ●●●res of his eyes in her, and that God would ●nite him 〈◇〉 the lips of her love. She 
k ●ud. 10 ●. ●. 3. ●●. 15, 16.19.  uttered witting and willingly many lies, and in all this is commended by the author of that book. All these and some others in that book are manifest and ●●amefull errors and so have been observed to be by Ju●●n. L●bber us professor of divinity in the University of Franckers in Fr●●a, o●r Divines that conferred with Campion in the Tower, D. Abbots Dean of Winchester. D. Willet, and others.  
In 
〈◇〉 d●●●  one ●f the chapters of the book of Wisdom appointed to be red twice every year, it is said that 
m Vers. 16.  the children of adulters shall not be partakers of the holy things, and the seed of the wicked bed shall be rooted out, and 
n Vers. 18.  that if they die hastily they have no hope neither comfort in the day of trial, for horrible is the end of the wicked generation, And in 
o Wis. 4.3, 4. red oct: 15.  another chapter of the same book, that the bastard plants shall take no deep root, nor lay any fast foundation. For though they bud forth in the branches for a time, yet they shall be shaken with the wind, for they stand not fast, and through the vehemency of the wind they shall be rooted out.  
All which is judged to be a bloody sentence and censure against all that are born in bastardy, both by Zeppe●us and D. Abbots.  
In 
p Eccl: 2.15.  one of those chapters of Ecclesiasticus that are 
q Octo: 24.  red, it is said that the fear of the Lord was made with the faithful in the mothers womb. In 
r Eccl: 12.5. red Oct. 31.  another we are forbidden to give alms to any ungodly man. In 
s Eccl: 24.11, 12. red Nov. 7  another wisdom ( the Son of God) is said to have been made and created from the beginning. In 
t Eccl: 15.15, 16. red Nov. 2.  another it is said if thou wilt thou shalt observe the Commandements and testify thy good will; he hath set water and fire before thee stretch out thine hand to which thou wilt. In 
u Eccl. 48.13. red Nov. 18.  another it is said of Eliseus that his body did prophesy after his death. All these and other corruptions are pro●entive in those chapters of Ecclesiasticus( which are appointed 〈◇〉 red by Calvin, Junius, D. Whitaker, Rainolds and o●●ers.  
In the first of Baruch it is said that the chaldeans burnt Jerusalem with fire the same year and month and day that they to●● it. Which is contrary to that which the Holy Ghost hath w●●tten in sundry places, as both Junius and Lubbertus have ob●●●ved Other errors are also noted to be in this book( which yet 〈◇〉 wholly appointed to be red) by Junius, D. Whitaker, D. Willet and others.  
In the history of Susanna which is appointed to be red under the name of the 13. chap. of Daniel, there Jews in Babylon 
x Vers. 5, 28.  are said to have had Judges of their own, and power to put offenders to death. And 
y Vers. 45.  Daniel is said to have been a young child when he executed judgement upon the two false witnesses, which was 
z Vers. 65.  in the dayes of Astynges, immediately before the reign of Cyrus, and 
a Vers. 64.  this is said to have been the means whereby Daniel grew famous. All which do evidently prove this story to be fabulous and untrue, as is also observed by Junius, Lubbertus, D. Fulk, D. Whitakers, D. Willet and others.  
Seventhly, The reading of Apocryphical books, are decried by D. Whitaker, Justin Martyr, the council of Hippo, B. Jewel, D. humphrey, D. Fulk, and many others cited at large, omitted here.  
Thirdly, The Book of Common-prayer appointeth such a translation of the holy Scripture to be red in the Churches, 
For the profit of the Church.  as leaveth out of the text sundry words and sentences of divine inspiration, the title of the Psalms, these words, Higgaion Selah, the last words of the 72 Psalm, and these words, praise ye the Lord, 17 times omitted; In the Lords prayer, Th●ne is the kingdom, and the power, and the glory, omitted, after the example of the Popish Missal, in the first Commandement, these words, which brought thee out of the Land of Ægypt, out of the house o● bondage, omitted, in the Epistles and Gospels words are lef● ou●, to the changing or obscuring of the sense of the holy Scriptures, as appears 
a ●. 11. Sunday after Epiph: Epist.  Coloss: 3.12. The●e words holy and bel●ved, 
b Epist. on monday before Easter.  Isa. 63.15. this word from, 
c Epist. on All Saint.  Revel. 7.9. these words, and k ndreds, with divers others, expressly contrary to the word of God, Mark 14.12. these words, and when he thought thereon.  
Fourthly, The Book of Common-prayer appointeth such a translation as doth add words and sentences to the text, 
d Gospel on monday before Easter.  as part of the text, and without any note of distinction from it, and that sometimes to the changing or obscuring of the meaning of the Holy Ghost;— as in Psal. 2.12. this word right, is added, Psal. 13.6. these words, Yea I will praise the name of the Lord most high; Psal. 4.8. this word oil, is added, Psal. 14. three whole verses added, 5, 6, 7. Psal. 22.1. these words added, look upon me, Psal. 22.31. this word, my, Psal. 39.12. these words, freting a garment, Psal. 132.1. these words, Neither the temples of my head to take any rest. Psal. 134.2. these words, even in the court of the house of our God; Psal. 136. the last verse is wholly added, Psal. 147.8. these words, and herb for the use of men,— with divers others in the Epistles and Gospels, which might be added; as John 1.4. these words, that ye may rejoice, are added, in the Epistle on St. Johns day, Rom. 12.7. these words, not only before God, but also, in the Epistle on the 3. Sunday after Epiph: Jer. 23.5. these words, which wisdom, in Epist. on the 25. Sunday after Trinity, 1 Tim. 4, 5. these words, be sober, in Epist. on Lukes day; Matth. 2 6. these words, unto me, in Gospel on Epiph. Matth. 9.25. these words, dansel arise, Gospel on the 24. Sunday after Trinity, Mark 10.40. Mary Salam, this word Mary is added, Gospel on Tuesday before Easter, Luke 16.2. these words, and no man gave unto him, Gospel on the first Sunday after Trinity, Luke 19.42. these words, thou wouldst take heed, Gospel on tenth Sunday after Trinity; Luke 24.36. these words, it is I fear not, Gospel on Tuesday in Easter week, all which is expressly forbidden, Deut. 4.2. Rev. 22.18. and disallowed by our best Divines, here omitted.  
●●●thly, The Common-prayer book binds us to a translatin which is absurd and sen elesse:— As Psal. 58.8. Or ever our p●t●ce made hot with therns, so let indignation vex him, and as a thing that is raw; Psal. 68.30. When the company ●eare me● and the multitude of the mighty are scattered a●●mongst the beasts of the people, so that they humbly bring 〈…〉, and when he hath scattered the people that delight 〈…〉: Psal. 72.6. He shall come down like rain into a fleece dwe●●.— with divers o●her places; as Isa. 63.1. which is as 〈…〉, In the Epistle on monday before Easter, Rom. 12.2. Be y●u changed in your shape; in the Epistle on Sunday 〈◇〉 Epiph: Eph. 3.15. Father of all that is called father in heaven and in earth; In the Epistle on the 16 Sunday after T●●inity, Phil: 2.7. But Christ was in the shape of God, and was ●●und in his apparel as a man: In Epistle on last Sunday in L●n●; Eph: 5.13. Whatsoever is manifest that same is light; In Epistle on 3 Sunday in Lent; Luke 1.36. This is the first mo●th which is called barren, in the Gospel on the Anuntiati●● Luke 11.17. And one house doth fall upon another, Gospel on the 3 Sunday in Lent: Whereas first, the word ought to be red, so as it may be understood; secondly, such passages lessen the peoples reverence to the word;— thirdly, learned men upon this account have blamed the Rhemish translation, as D. F●lk, D. Withers, D. B●●lkly, D. Whitaker and others.  
Sixthly, It binds us to a translation that perverteth the meaning of the Holy Ghost, by a false interpretation of the Text:— as Psal. 17.4. Because of mens words that are done against the words of my lips, for, concerning the works of men by the words of thy lips; Psa. 18.26. this which the Prophet spea●eth of God is applied to men, with the froward thou shalt 〈◇〉 frowardness: Psal. 30.12. Every good man for my glory or my tongue: Psal. 105.28. They were not obedient to his word, ●o●, they were not disobedient; Psal. 160.30. Fineus prayed, for, 〈◇〉 executed judgement; Psal. 107.40. Though he suffer them to 〈◇〉 evil entreated through Tyrants, for, He poureth contempt upon Princes: Psal. 125.3. The rod of the ungodly cometh not into the lot of the righteous, for, It resteth not upon it:— and in many other places, as Isa. 63.11. Israel remembered, for; God remembered. In the Epistle monday before Easter, Matth. 1.18 When his mother Mary was married to Joseph, for, was betr thed to Joseph; In the Gospel on the first monday of christmas, Matth. 27.9. Whom they bought of the children of Israel, for, wh●m they of the children of Israel valued: In the Gospel, Sunday before Easter; Luke 1.28. hail full of Grace, for, hail thou art freely beloved: In the Gospel on the Annunciation, Luke 1.46. He hath regarded the lowliness of h●s handmaid, for, the low estate of his handmaid, in magnificat, Luke 2.43. and his father knew not of it, for, and Joseph knew not of it: John 1.1. And God was the word, for, and the word was God: In the Gospel on Christmas day, Rom. 13.13. Not in eating and dri●king, for not in gluttening and drunkenness: In Epistle on first Sunday in Adven●, 1 Cor. 9.27. Least I should be cast away, for, least I should be blame worthy. In Epistle on Sep●uage lima Sunday, Gal. 4.25. Mount Sion now bordereth upon the City that is now called Jerusalem; for, answereth Jerusalem that now is: In Epist. the first Sunday in Lent: 1 Pet. 3.20. When once the long-suffering of God was looked for, for, when once the long-suffering of God looked for: In Epist. on Easter Eve. Cont●a●y to the Scri●ture to deal thus with the Oracles of God 〈◇〉. 30 6. 1 Pet. 11. Our best Divines have for as small corruptions as these, blamed the Vulgar latin, and Rhemish Translations, and condemned the counsel of Trent for binding to the reading of the Vulgar latin, as Calvin, Bukely, Whitaker, Rainolds, Willet, and others.  
Seventhly, It misapplyeth the Scripture to the countenancing of false doctrine, Rev. 14.1.5. is applied to those children whom 
a In Epist. on first day in Lent.  Herod murdered; In Epist. on Innocens day, so Joel 2. 
b Gospel on first day in Lent.  Matth. 6. 
c Epist. on first Sunday in Lent.  2 Cor. 1.6. 
f Gospel on first Sunday in Lent. Except. 2.  Matth. 4. are all applied to the Lenten Fasts. 1 Pet. 3.17.22. is applied to the time of Christs abode in the grave, in Epist: on Easter Eve: Rev: 17.12. is applied to a created Angel; In Epist. on Michaelmas day.  
Secondly, So it commands the use of such Ceremonies as are contrary to the Word of God, as Surplices, cross in 〈◇〉 kneeling at Communion, and such like.  
Argument. 1. human inventions abused to idolatry may 〈◇〉 ●tained in the services of Christ, because it is 〈◇〉 Gods word:— which is the first Argument against Cere●●●●:— 〈◇〉, by the second Commandement all provocation 〈…〉 ●pi●itual fo nication, are fo●bidden; as the 7. doth 〈…〉 which is carnal.  
●●●ly, By ●he commandement and direction God hath 〈…〉 ●●s wo●d to 
a Lev. 18.3, 4. & 19.27.28. Exod. 23.24. 2 Cor. 6.14.18.  separate ourselves from Idolaters, 〈◇〉 be as ●nlike to them as may be, especially in their Religio●●●b●ervations and Ceremonies: 
b Gen. 35.24. Numb. 30.52. Deut. 12.2, 3. 1 King. 23.4.  to abolish not onely all idols, but also the Ceremonies and instruments of idolatry, and that ●o as we may best show 
c Deut. 7.25, 26. 1 Cor. ●4. 12.  our utmost detestation to them, and 
d Exod. 23.13. Deut. 13.3. Zach 13.2.  root out the very memory of them, to 
e Levit. 26.1. 2 Kings 18.4.  cast away such things as had a good original and use( if they be not still necessary or commanded of God) when once they are known to have been defiled by idolatry, or abused ●●o it.  
T●i●ely, By the equity and reasons of these Commandements which we find set down in holy Scripture;— First, The 
f Exod. 20.5.  detestation which the Lord our God( being a jealous God) beareth unto idolatry, and all the instruments and tokens thereof, as un●o spiritual whoredom: 
g 2 Chro. 23.15. Isa. 1.29.  Secondly, That we cannot be said sincerely to have repented of the ●●olatry or superstition, whereby we, our forefathers have provoked the Lord, 
i Deut. 7.4.25.26. Iude 2.13. Gal. 2.5.  unl●sse we be ashamed of and cast away with detestation all the inst uments 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 comform ourselves to idolaters 〈◇〉 their ceremonies, and retain th● monuments of their supe●stition, yea if we show not all detestation unto them: Fourthly, that our 
k Zech. 16.14. 2 Cor. 8.20.  holding of conformity to Idolaters in their ceremonie●( wherein they repose the greatest part of their Religi●●) will be a special means to harden them in their supersti●●●●— Fifthly, That seeing the Pope is revealed to be t●●t great 〈◇〉 and 〈◇〉 i●●olatry troubleth the Church 〈…〉 day more than any o●her, and our people conver●e 〈◇〉 wi●● Papists, then with any other Idolaters, there is 〈◇〉 danger in retaining the Ceremonies, and relics of 〈◇〉, then any other idolatry whatsoever.  
●●urthly, By the judgement of the Godly learned of all Churches and Ages, who have constantly taught and given testimony to this truth, That Christians are bound to cast off the Ceremonies and religious customs of Pagans, Jews, Idolaters, and heretics, and carefully shun all conformity with them there●n.— Here are many pertinent and notable Quotations of Godly and learned Divines, Ancient and Modern, foreign and English which we omit all, centring upon these four things.  
First, That those laws we have alleged out of the old Testament against the monuments of Idolatry, do bind us as much as they did the Jews, and from them they conclude as we have done, that all relics of popish and heathenish superstition are to be banished out of the Church of Christ.  
Secondly, That Hezekiah, Josiah, and the rest of the Godly Kings of Judah, which shewed most zeal in abolishing those things which had been abused to 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.  
That the retaining of Popish Ceremonies will certainly be a means to endanger the doctrine that we profess, and to bring the people back again to Popery.  
Fourthly, 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 so harden them in the liking of their own Idolatry.  
Fifthly, By the experience of the great hurt Ceremonies have done & do daily in the Church, they may not be retained; first, some of the learnedest of our English Papists, have by this Argument justified their Church and Religion, that we have borrowed our Ceremonies from them, and the superstitious multitude do usually defend the blessing of themselves with their crossing their breast and forehead by our crossing of children in baptism; secondly, that in our Church the purity of doctrine hath been already dangerously corrupted by such as have been the most hot maintainers of our conformity with Papists and Ceremonies, instances in both these given but omitted.  
Sixthly, The judgement and practise of the Papists themselves deny us to use them they account it a shane for Christians to give to their children such names as the Heathen were wont to give, they are very precise in shunning all agreement with us in the least things that concern the profession of our Religion, and we ought to learn of our adversaries in this case, and be ashamed that they should show more zeal for error, then we for truth:— thus much for Ceremonies in general, let us consider the three in question.  
First, The Surplice is notoriously known to be abused by the Papists to superstition and idolatry, for in all hallowed vestments belonging to their Priests, it is well known that the Papists do put great superstition, 
Durand: Rational divi: lib: 3. cap. 1.  and calleth them pieces of armor wherewith the Bishop or Priest must be harnessed that will fight against the spiritual wickedness: and when the Bishop useth to hallow any of them, prayeth thus; That the Priest wearing this holy vesture may deserve to be shielded and defended from all the assaults and temptations of the wicked spirits. Dr. Abbot calls all the Priests garments whereby they are distinguished from the rest of the Church, 
Antighrdemonstr. cap. 11. sect. 26.  a special part of the character of the beast, and the Surplice is one of their Priests garments, without which no Priest may say service.— It is one of the vestments without which neither the water, nor bells, nor ought else can be hallowed, which made Mr. Latimer to say when the Surplice was plucked from him in his deg●adation( as we find him cited 
a D. humphrey in his antidiploma.  by D. Humphrey) now can I make no more holy water: Yea, it is evident by the constant form of degradation used in the Church of Rome, that no one vestment was so proper to their Priesthood as the Surplice, for it is enjoined to all that are admitted to the very lowest degree of their Clergy, which they call, primam tonsuram, and this was it which brought the custom of it into the Universities, that every Student should at certain times wear the Surplice in divine Service, because they did in their Matriculation, receive the primam tonsuram, and first entrance into the Clergy, neither is the Surplice any badge & ornament of their Priesthood, but the use of it is also enjoined in their most abominable and idolatrous mass. All Priests that are present at mass must needs have their Surplices on, and though it be not of the essence of the mass, that every Priest that saith it have a Surplice on, yet some Priests cannot say mass without it, No Priest( saith the Rhemist) may make his breaden God, unless he have on his sacred solemn vestiment: yea, they glory in it as a garment peculiar to their Religion, and therefore were wont to pluck it from such as they did degrade, so have the most learned and judicious of our Divines, judged the Surplice to be a Popish Massing garment, and by this reason they have condemned the use of is in the Churches that profess the Gospel; namely, Martyr, Bullenger, Brentius, Beza, B. Hooper, B. Farrar, and others.  
The sign of the cross is notoriously known to be abused to superstition and idolatry by the Papists, they make it their special badge of their idolatrous Religion, to it they ascribe sundry supernatural and divine effects, as that it drives away devils, expelleth diseases, and all evils, sanctifieth all things that are marked with it, and it is well known that their breaden god could not be made without it.  
In Baptism they hold that the water hath no spiritual virtue till it be sanctified with it, they use it often in the administration of baptism, as that which giveth life to all other their Ceremonies, they mark the child with it as a means to drive away the Devil, and be a defence against him, and that none can be rightly baptized, or have its perfect christendom without it; thus is the cross abused in both the Sacraments.  
The kneeling at the Sacrament was and still is abused to Idolatry by the Papists, from the persuasion of the real presence and transubstantiation of the Elements, in worship of their breaden God, this gesture was never enjoined in the Church till Antichrist grew to its full height, and there is no action in all his service so idolatrous as this.  
Secondly, All human ceremonies being appropriated to Gods service, if they be ordained to teach any spiritual duty, by their mystical signification are unlawful:— 1. The second Commandement forbids to make to ourselves the likeness of any thing whatsoever for Religious use:— 2. Christ is the only teacher of his Church and appointer of all means whereby we should be taught, and admonished of any holy duty, which he hath perfectly set down in the holy Scripture, so that to aclowledge any other means of teaching, then such as he hath appointed, is to receive another teacher into the Church besides him, and to confess some imperfection, in those means he hath ordained to teach us by: Our Saviour by this Argument amongst others, condemns the Jewish purifyings, and justifieth himself and his Disciples, refusing that ceremony, because being the precept of men, it was taught and used as a doctrine by way of signification, to reach what inward purity should be in them, and how they ought to be cleansed from the pollutions of the Heathens:— 3. This gives unto Ceremonies the chief part of the nature of Sacraments, when they are appointed to teach or admonish us by their significations; God hath given us four means of teaching, the Word written, the Word preached, the Sacraments, and the great book of the creature:— 4 In the time of the Law when God saw it good to teach his church by signification of ceremonies, none might be brought in, or received in the worship of God, but such onely as the Lord himself did institute:— 5. It is much less lawful now to bring ceremonies into Gods worship, then it was under the Law, for God hath now abrogated his own, not only those that were to prefigure Christ, but such also that served by their signification to teach moral duties; so as now without great sin none of them can be continued in the Church, and if those Ceremonies which God ordained himself to teach his Church by, may not now be used, much less may those which man hath devised:— Yea, this is one main difference which God hath put between the state of the Church under the Law, and this under the Gospel, that he thought good to teach that by other mystical Ceremonies, besides the ordinary Sacraments, and not this;— all which Divines do teach, that to bring in significant Ceremonies into the Church of Christ is ●lain judaism:— Besides this is a special part of that Christian liberty, which Christ hath purchased for us by his death, and which all Christians are bound to stand for, that the service we are now to do God is not mystical, ceremonial and carnal, as it was then, but plain and spiritual:— 6. This will open a gap to Images, oil, Lights, Spittle, and all other Popish Ceremonies, especially if they should be judged fit to teach by their signification as they which we retain, and indeed this is the chief reason whereby both Papists and Lutherans, justify the use of Images, and hereby Bellarmine commendeth all other their Ceremonies, that they are fit to teach & put men in remembrance of good things, the Papists custom of the Priests sprinkling men with holy water, and using with all these words, remember thy baptism, as their manner was in some countries, can with no reason be held unlawful; if such significant Ceremonies as ours are to be defended, with such respect and relation, remembrances and apprehensions, satih D. Fulk, All Idolatry and false worship may be defended:— 7. We are farther confirmed in this our second Argument by the judgement of the Godly Learned, who( besides the testimony they have given to every several proof, we have brought for it) do also speak directly with us in this general, that no mystical and significant mystery devised by man and appropriated to Gods service, may be retained in the Church of Christ; of this judgement is the Church of Whittenberg, the Churches of France, & the low Countries in their observations, upon the harmony of confessions, Mr. Calvin, Mr. Beza, Mr. Perkins, and others.  
Thirdly, Against ceremonies, all human ceremonies ●●ich are esteemed and observed, as part of Gods worship are unlawful, this may appear, first, by the plain testimonies of Holy Scripture, which teach that God is the only appointer 〈◇〉 his own worship, and condemns all human inventions, as they are made part of Gods worship; secondly, from the judgement of the most judicious Divines, who have all by this reason condemned the ceremonies of the Papists, because they make them part of Gods worship, Calvin, Melancthon, Martyr, Bullenger, Perkins, and others, our Divines determine all Ecclesiastical rites and ceremonies to be unlaw●ul, in these 4 Cases: 1. when opinion of necessity or holinesse is annexed to them, either by them that impose them, or by the people that use them, for in this case it is a part of the confession which every Christian is bound to make of his Religion, to reject them:— Hezekiah for this cause did reject the brazen Serpent, and our Saviour the Jewish purifyings, and the Apostle circumcision, and other ceremonies of the Law, the reason is, because our using of an indifferent thing where others superstitiously put holinesse and necessity, is an occasion of confirming and hardening them in their superstition; 
Deut. 27.18. Lev. 19.14. Mat. 18.7. 1 Cor. 10.32.  And we may not make the blind to go out of their way, nor put a stumbling black before them, nor give scandals to any, be they never so wicked. In this case the eating of meat that had been sacrificed to Idols, is condemned by the Apostle:— and that ceremonies are esteemed, imposed and observed as parts of Gods worship, is too well known;— 2. Then are they unlawful when the use of them is urged; In this case itis too notorious, the omission of ceremonies hath been more sharply punished then many great sins committed against the Law of God:— 3. When the omission of them is esteemed, and punished as a sin, even out of the case of scandal:— 4. When for the omission of them men( otherwise agreeing in matters of faith and manners) are esteemed schismatics and Sectaries, this latter indifferently serves as touching imposition of things good, or in themselves indifferent, experience has made good, that such as have omitted things in that kind imposed( be they otherwise never so learned, Godly and peaceable) have been accounted schismatics and Puritans, yea, as men of another Religion, and such as with whom no communion is to be held, nay, 
C●●●● 6.  by one of the Canons it is decreed, that whosoever shall declare his difference in judgement from the prelates in these things, shall be excommunicated, ipso facto, these cases make ceremonies unlawful to all, of which we have the assent at large, of Musculus, Jewel, Whitaker, Junius, Pylkinton, Perkins, and many others here omitted.  
Fourthly, All ceremonies in imposing and using whereof the rules prescribed in the Word for the Churches direction are not kept be unlawful; For  
First, The Lord hath given to no creature absolute power in Ecclesiastical matters, so as they may appoint or do therein whatsoever seemeth good unto themselves, but he hath set down in his word certain general rules, which contain a perfect direction for all things as he will have his Church observe for his worship: and although the Magistrates authority be very great, and the King within his own Dominions be supreme governor over all persons, as well Ecclesiastical as civil;( yet) may he not appoint to the Church, what rites and orders he thinks good, but he is bound to observe therein those rules which God in his word hath prescribed to his Church for her direction in those matters, & this is the judgement of Calvin, the writers of the Centuries, Bullenger, Beza, Zanchius, J●●ius, Pollanus, Bucanus, Zepperus, Huninus, B. Horn, B. B●lson, Mr. Deering, D. Fulke, D. Rainholds, and others:— and the Scripture in many places condemneth, not only that which is done against the warrant, and direction of the word, but that also which is done besides it, especially in the matters of Gods service.  
Secondly, The sum of all these rules which God hath set down in his word, for the direction of his Church, in rites and orders Ecclesiastical, is this, that 
a Acts 15.28. 1 Cor. 14.26. Rom. 14.19.  none be ordained or used, but such as are needful and profitable for the edification of his people, by the more comely and orderly performance of that service which he hath expressly prescribed in his word, and specially that 
b Rom. 14.21. 1 Cor. 10.23.32.  none such be ordained or used as are known to cause offence or hindrance to edification, when any rites and orders are prescribed or used in the Church that swerved from these rules, they are judged by the Learned to be unlawful, Divines conclude generally, they are absolutely unlawful.  
First, If they be not expedient to be used in the Church, though in their own nature indifferent. Or  
Secondly, If they be ridicul●us toys unbeseeming the gravity and reverence of Gods worship.  
Thirdly, If once they become evident occasions of contention and division in the Church.  
Fourthly, If they cannot be used without superstition, or but appearance of superstition.  
Fifthly, If we cannot use them without some show of declining and going back on Religion.  
Sixthly, If they be needless, vain and unprofitable. But  
Seventhly, Then specially does a Ceremony become in the use unlawful, when it cannot be used without scandal and offence: For the Holy Ghost speaking of indifferent things, straightly chargeth us to take heed, that we 
c Rom. 14.13.15.21. Ezek: 13.22.  neither put an occasion to fall, nor lay a stumbling block before a brother, nor make him weak nor give him cause to speak evil or think hardly of us, nor grieve him thereby; And the Apostle 
d Rom: 15.1.3.  commandeth them that are strong to bear with the infirmities of the weak, and not to please themselves with the neglect of their brethren: Yea, 
e Rom. 14.20.  He teaches plainly, that the use of an indifferent thing is hereby made evil and wicked, when it proves an occasion of offence to the brethren, the reason is evident, because the sin of neglecting the offence of the brethren 
f Rom. 14.3.10.9.  proceedeth from a despising and light regard we have of them in our hearts, 
g 1 Cor. 8.12.  and tendeth to destroying them: 
h 1 Cor. 8.12.  And he that sinneth so against the brethren, sinneth against Christ.  
Thirdly, The commandement which God has given for observing the foresaid rules, doth bind the conscience of every Christian( much more of every Minister) for his own practise, so as no commandement of men can excuse him in the transgression of it, and he that useth such ceremonies, as the Church or any creature imposeth, either contrary unto, or besides those rules God hath set down in his Word for thei● direction, sinneth against God and that liberty which Christ hath purchased for us by his blood, because he thereby acknowledgeth some other to have absolute authority to command in Church matters, besides the Lord alone, and that it is not only lawful but necessary, to refuse the observation of such ceremonies( by what authority soever they may be enjoined) is the judgement of the Churches of Saxony, Martyr, Brentzius, Westhmerus, Lanater, Daneus, Lubertus, Bucanus, Virel, B. Jewel, D. Humphrey, Mr. Perkins, and others, their quotations cited, but here omitted, so the Ministers of Germany that refused the Surplice, when the use of it was commanded, and straightly used by a lawful Magistrate, are justified and commended for so doing by those great Divines, Calvin, Chemnitius, Hemingius, Vogezius, and Zanchius, their quotations, here omitted:—  
Touching Ceremonies therefore in the general, one or other thus, hath ever been the fruit, and ever will be:— 1. Experience tells us,( as Mr. Bucer observed in 〈…〉) that there has been far less growth in knowledge 〈…〉 those congregations where they have been obs●●●●●●●ough they have enjoyed a Minister of greater 〈◇〉 gifts then in those where they have been wholly 〈◇〉— Neither did Christ or his Apostles ever use any such ●oyes, nor can any reason be given why they should be more dece●● or expedient now, then they were then.  
2. They cannot be used without just cause 〈◇〉 ●●●ef given to many of the Godly, and scandal both to the weak brethren, and the wicked, the Godly will be grieved to see those things brought into the service of Christ, that have been defiled by Antichrist:— Weak brethren some will( by the example of their comforming Ministers) be drawn to yield unto things against the persuasion of their hearts,— or at least doub●●●●ly,( if they can yet doubt, having received so much light in the case:— Some will grow to a dislike of such Ministers as shall yield unto them, to the scandal of their ministry, and hindering the work of God in their hands, the superstitious Papist will be hardened in the liking of his abominable Religion, from which he seeth we borrow our Ceremonies, and the profane will draw many arguments from hence to bless himself in his contempt of all Religion.  
But as there is danger in the use of ceremonies in all congregations, so especially if they shall be brought back again into those where they have been long out of use and received by such ministers as are known to have refused them heretofore; for, whereas the minister is bound 
k 2 Cor. 13.4. ●●r. 6.1.3.  to led his people forward unto perfection, and 
l Titus 2.15.  to provide that by all good means that his ministry be not despised, by this means he shall draw them back again to the loving of superstition, or at least not to dislike it so much as they have done, or give them evident occasion to blame his ministry and call in question the truth of his Doctrine; and for this cause great divines have judged, that the receiving them again into such congregations, can with no colour of reason be esteemed an indifferent thing, but must needs be looked upon as absolutely wicked, unlawful and abominable, which holds good also as to ceremonies, so to the Service-book the mother to them all.  
3. All the best reformed Churches of Christ( who only are competent Judges in this case, and to whose Judgement and example we ought rather to comform ourselves to in ceremonies, then to the Synagogue of Antichrist) do esteem those ceremonies needless, inexpedient and fit to be abolished, how the Churches of other countries approve of them, may appear sufficiently by this that they have banished the use of them out of their assemblies, and amongst ourselves the best instructed Christians throughout the Land abominate them, and most of the learned, fruitful & best experienced Ministers in the Land, dead & alive, have judged these things either so unlawful o in expedient, that they have rather chosen to endure any outward trouble then to yield to the use of them, and we doubt not to affirm that the greatest number of able and Godly Ministers in the Land( yea even of them that were drawn to the use of them) did yet in their consciences dislike them, as might appear by the number of preachers out of several Shires, to the number of near 600. witnessing under their hand-writing the desire of the removal, the list of the several Counties herein mentioned but omitted:— Yea, many of the Bishops themselves, as Whitguift Archbishop of Canterbury, Chaderton B. of Lincoln, and Vaughan B. of London, and others who have been most hot in urging their observation, and defending them, do yet protest that the Church might well be without them, and could wish they were taken away: Several other things are added in particular, touching the three in question before, the Surplice, cross in baptism, and kneeling at the Sacrament:— But I witting omit them though all of them singularly worthy of consideration.—  
Happy had it been( had God seen good) when our worthy Reformers came out from Rome, had they left no remnants of Baal to have perplexed the Church,( as experience has sadly made appear) since, but so God saw good, which will ever be the fruit of parting stakes 'twixt Christ and Antichrist;— if we will betray Gods right, and part with our principles, warranted by the word, in design for accommodation and the peace of the Church, we have no warrant to expect other then a snare at the bottom: These learned men were in good earnest; when these things were settled over them, who sure had more plea for accommodation then any now can have after 20 years intermission, shall they be raised again? God forbid, they have been so long in the grave, behold they stink:— They proceed as followeth.   

A Short Table of sundry other Exceptions which we purpose, if God give means and opportunity to justify and confirm in the same manner, as we have done those handled in the Abridgement.  
THe Book of Common-prayer containeth in it, sundry things( besides those handled in the Abridgement) that are contrary to the word of God. For,  
First, It appointeth a liturgy which in the whole matter and form thereof, is too like unto the mass-book.  
Secondly, It appointeth a liturgy which by the length thereof, doth in many Congregations oft times necessary shut out preaching, viz. When baptism, the Communion, Marrying, Churching and Burial concur all together( as oft times they do) in great congregations.  
Thirdly, It approveth of a Ministry as lawful which wanteth ability to preach.  
Fourthly, It containeth in it sundry popish errors, or such things( at least) as tend strongly to the maintenance of popish superstition. As,  
1. The Minister of the Gospel is throughout the Book called Priest.  
2. It commandeth the observation of many holidays, and requireth the Minister to bid them, and prefereth them( in some sort) before the Lords day, for the ordinary Lessons appointed in the calendar for the Lords day, must give place to the proper Lessons of that holiday that falls on the Lords day, and Athanasius Creed is appointed to be red only upon certain holidays.  
3. It appointeth Saints Eves to be kept as fasting days, and commandeth the Minister to bid them so.  
4. It appointeth the time of Lent to be kept as a religious fast, and perverteth both the example of Christs fast, and sundry other places of Scripture to the justifying thereof. It prescribeth a special service for the first day of Lent, and appointeth the commination and other special prayers and exhortations tending to repentance, to be red upon that day onely, and it affirmeth That it was a Godly discipline in the Primitive Church,( the restoring whereof is much to be wished) that notorious sinners at the beginning of Lent, were put to open Pennance.  
5. The week before Easter only of all the weeks in the year, hath prescript service appointed with Epistles and Gospels for every day, as solemn as the holy dayes are wont to have.  
6. The Friday before Easter is called Good-Friday, and hath three special collects appointed for it, as hath no one day of the year besides.  
7. It commandeth every Parishoner shall receive the Communion at Easter.  
8. It appointeth the Congregation to pray that God would give them that, which their prayers dare not presume to ask.  
9. The Catechism( in delivering the number of the Sacraments saith there are two only as generally necessary to salvation.  
10. The Minister( as if baptism were of absolute necessity) is allowed not only to baptize in private, but to use the words of institution, and the element, though he have not so much time as to say the Lords prayer.  
11. The Minister is allowed and directed to administer the Communion to one sick of the plague, though there be not one more to communicate with him.  
12. Interogatories in baptism are ministered unto infants( as if repentance and faith were requisite in them before they may be baptized) and it is said in the Catechism, that infants perform faith and repentance by the Sureties who promise and vow them in their names.  
13. Every child baptized( as if outward baptism did confer grace to all that receive it) is said to be regenerate, and in the catechism it is said, that we are by baptism made the children of grace, and( in the rubric immediately before ●hatechism) that it is certain by Gods word that children being baptized have all things necessary for their salvation, and be undoubtedly saved.  
14. The Minister is appointed to command that children be brought to the Bishop to be confirmed, yea none may be admitted to the Communion till he have been confirmed. In confirmation children are said to be certified( by the sign of the imposition of the Bishops hands) of Gods favour and gracious goodness towards them. And confirmation is said to be ministered to them that are baptized, that by imposition of hands and prayer, they may receive strength and defence against all temptations to sin, and the assaults of the world and the Devil. Yea, confirmation is dignified above Christs Sacraments in that none may administer it but a Bishop. And it is said to be administered after the example of the holy Apostles, and warrented thereby.  
15. It saith that Matrimony doth signify unto us the mystical union betwixt Christ and his Church, and that God did consecrate the state of matrimony to such an excellent mystery, that in it signified and represented the spiritual marriage and unity between Christ and his Church. And the Ring in matrimony is appointed to be laid on the book, and the Priest to take it and deliver it to the man, and to teach him to say thus, with this Ring I thee wed, &c. And the Priest is appointed in his prayer unto God to say, that the ring is a token and a pledge of the Covenant and vow made in marriage.  
16. The Priest is appointed to absolve every sick person( that findeth his conscience troubled with any weighty sin, and maketh special confession of it) in this form, By Christs authority committed to me, I absolve thee from all thy sins in the name of the Father, &c. And in another place the people are appointed to come to the Minister to receive the benefit of absolution.  
17. Burial is made a Ministerial duty, and a prescript liturgy is appointed for it to be said at the grave, and we are appointed to pray thus, that God would hasten his kingdom, that we with this our brother and all other departed in the true faith of thy holy name, may have our perfect consummation and bliss, both in body and soul.  
18. Churching of women is commanded and made a minesterial duty, and a prescript liturgy appointed for it, and the woman is appointed to kneel near to the place where the Table stands, and the Priest to stand by her, when he Churcheth her, and that she must offer her accustomend offerings.  
19. Both in that place and elsewhere, in the book, offering days and an Offertory are allowed.  
20. In the catechism it is said, that the son of God hath redeemed all mankind, taking that phrase in a larger sense then for all the Elect, as is evident by the words immediately going before and following after.  
Fifthly, It appointeth sundry things that tend directly to the profanation of the holy Sacraments, either by prostituting them to unworthy persons, or administering them unreverently. For  
1. All Priests and Deacons in Collegiat Churches, are commanded to receive the Communion every Sunday at least.  
2. Every communicant may choose whether he will give notice of his purpose to receive, till after the beginning of morning-prayer on the same day that he is to communicate.  
3. All new married persons must receive the communion the same day they are married.  
4. Private baptism in some cases is allowed to be administered without any prayer, doctrine or exhortation.  
Sixthly, It avoucheth sundry, manifest, and apparent untruths.  
As 1. That in the calendar( so much as may be) the reading of the Scripture is so set forth, that all things might be done in o●der without breaking one piece from another.  
2. That nothing( by this book) is ordained to be red, but the very pure word of God the holy Scripture, or that which is evidently grounded upon the same.  
3. That this book is so plain and perfect, as that the Curates shall need no other books for their public service, but this book and and the Bible, and yet it enjoins him to red homilies.  
4. That all our ceremonies pertain to edification, and are apt to stir up the dull mind of man, to the remembrance of his duty to God, by some notable and special signification.  
5. It calleth certain chapters of Esay, Jeremy, Joel and the Acts, Epistles.  
6. It appoints us to say every day, from Christmas-day to New-years day in a Collect, that Christ was born this day. And upon Whitsunday, monday and Tuesday, God which on this day hast taught, &c.  
7. It affirmeth that Michael( mentioned Rev. 12.) is a created Angel.  
seventhly, It peremptorily affirmeth sundry things that( if they be not manifestly false) are doubtful. As  
1. That the infants whom Herod murdered were innocents, and Gods witnesses, and that they confessed his praise by dying.  
2. That there are Archangels.  
3. That every one that is butted is a brother, that God hath taken to himself his soul, that we commit his body to the ground in sure and certain hope of resurrection to eternal life.  
Eighthly, It appointeth sundry things that bring great disorder and confusion unto the worship of God. As  
1. That the people should say after the Minister whole sentences of prayer and Scripture; yea the Minister one part of the prayer and the people another. And in sundry parts of the litany, the people make the prayer, and the Minister only directs them what to pray for.  
2. That the Minister is appointed to say some prayers kneeling, some standing, some in one part of the Church, some in another.  
3. That one of the people is allowed to make the general confession of sins at the Communion in the name of the whole cong egation.  
4. That at some one meeting of the assembly, the Lords prayer is to be repeated eight several ●imess, and Gloria patri twelve times.  
5. That the holy Scriptures are so mangled into shreds and pieces, in the Epistles and Gospels.  
6. That the words of the institution are to be pronounced and repeated to every several communicant.  
7. That the Church-wardens are appointed to go about on communion dayes to gather the devotion of the people in the midst of divine service.  
Ninthly, It contains sundry things that are ridiculous & absurd, and such as no reasonable sense can be made of. For  
1. It commands the reading of such homilies as shall hereafter be set forth by public authority.  
2. It commands every Parishoner to communicate at Easter, and also to receive the Sacraments and other rites.  
3. It ministereth interogatories to infants, which their Godfathers answer unto, and saith that infants perform faith and repentance by their Godfathers.  
4. It appointeth( in some cases) baptism to be administered conditionally in this form, If thou be not baptized already, I baptize thee in the name of the father, &c.  
5. It requireth that every husband be taught by the Priest to say to his wife( in the solemnization of wedlock) with my body I thee worship.  
Tenthly, It contains in it sundry evident contradictions.  
1. In the second Article of the rubric after the Communion, the Minister is forbidden to celebrate the Communion, except there be a great number to communicate with him, and in the third Article of the same rubric he is allowed to celebrate it, if there be but three to communicate with him.  
2. In one place it is said that, It is thought good to follow the custom of the old Church( in ministering baptism but twice a year) so near as conveniently may be, and yet elsewhere, it alloweth baptism to be administered not only every day of the year in public, but also every hour, either of day or night in private.  
3. In the catechism it is said, there are but two Sacraments, and in another place the book giveth to confirmation whatsoever( by the definition of a Sacrament set down in the catechism) belongs to the nature and essence of a Sacrament.  
4. In one place it is said, that children should be brought to the Bishop to be confirmed, so soon as they can say the Lords prayer, the Creed, and the ten Commandements; In another it saith, that our custom is agreeable to the usage of the Church in times past, whereby it was ordained, that confirmation should be ministered to them that are of perfect age.  
The thirty-fifth Article of Religion touching the two Tomes of Homilies, is not to be allowed, nor acknowledged to be agreeable to the word of God. For  
1. By it the reading of Homilies in the Congregation, is approved to be a Ministerial duty, and so unpreaching Ministry allowed of.  
2. The Books of Homilies contain sundry things that are evidently false and untrue. As  
1. That the apocryphal books are every where called holy Scripture. And( two only places being alleged, both which are taken out of Toby and Ecclesiasticus, that tend dangerously to the justifying of the merit of Alms-deeds) it is said, the holy Ghost speaketh so in the Scriptures.  
2. That the place of the Psalmist, Psal. 51.5. is thus alleged, wherefore he saith, mark and behold, I was conceived in in sins, he saith not sin, but in the plural number sins.  
3. That it is said, our Saviour did swear so oft as he said, Verily.  
4. Where it is said, that plurality of wives was by a special prerogative suffered to the Fathers of the old Testament, that they might have many children, because every one of them hoped, and begged oftentimes of God in their prayers, the blessed seed might come and be born of his stock and kindred.  
3. In them are affirmed( and that as by way of Doctrine publicly taught in the Church) sundry things that are doubtful and of dangerous construction. As  
1. When it is said, that though man-slaughter was committed before, yet was not the world destroyed for that: but for whoredom all the world( few only excepted) was overflowed with water.  
2. When the fact of Ambrose in excommunicating Theodosius is justified.  
3. When it is said, by keeping your Churches in good repair, ye shall not only please God, and deserve his manifold blessings, but ●●●ly deserve the good report of all Godly people.  
4. When it is said, that all Adams posterity by his fall were become plain reprobates and castaways, being perpetually damned to the everlasting pains of hell fire.  
5. When it is said, that it is not to be born with, but a great shane, for an honest man to beat his maid-servant, though she be a bond servant.  
The thirty-sixt Article of Religion. Touching the book of consecration of Archbishops and Bishops, and of ordering Priests and Deacons, is not to be allowed, nor acknowledged, to be agreeable to the word of God. For  
1. Not one Minister of forty doth know what that book containeth, nor how to come to the sight of it.  
2. It doth not( whereas that Article saith it doth) contain all things that are necessary, but omitteth sundry things which( by the ordinance of God) ought to be observed in the ordination of Ministers. For  
1. The examination of the life and learning of the Deacon and Priest, is committed only to the archdeacon.  
2. The voices and consent of the people over whom the Minister is to be set, is not( by this book) required to his election and calling.  
3. The ordination of the Deacon by imposition of hands is permitted to one man, viz. the Bishop.  
4. The Priest receiveth in his ordination no authority to govern the flock and exercise the discipline of Christ, but onely to preach the word, and administer the Sacraments.  
3. Some manifest untruths are avouched in it,( whereas the Article saith, it hath in it nothing that is of itself ungodly. As  
1. When it is said, that it is evident to all men diligently reading the holy Scriptures, and ancient writers, that from the Apostles times, there have been these orders of Ministers in Christs Church, viz. Bishops, Priests and Deacons.  
2. Where it is said, that this Realm hath received the discipline ●f Christ as the Lord hath commanded, whereas God ha h commanded there should be governing Elders, to exerci●e the discipline of Christ in each Congregation, which our Realm hath not as yet received.  
3. Where it is said, that God did inspire the holy Apostles to choose St. Stephen into the order of Deacons, which is mentioned in this book, and that the Deacons then to be ordered, are called to the like office and administration that Stephen was called unto.  
4. Some places of holy Scripture are perverted in it. As  
1. When Acts 6. & 17. is applied to warrant the ordination of our Deacons.  
2. When the Bishop is a●pointed, in the ordering of a Priest, and the Archbishop in the consecrating of a Bishop, to use these words, receive the holy Ghost, as our Saviour did at the sending forth of his Apostles.  
5. It containeth sundry Popish errors and superstitions, whereas the article saith, it hath in it nothing, that of itself is superstitions. As  
1. That it alloweth and establisheth the offices of Archdeacons and Archbishops.  
2. That Deacons, Priests, Bishops, and Archbishops, are made several orders and degrees of Ministry.  
3. That the Minister of the Gospel is usually called Priest.  
4. That it ordaineth an office of Deaconship with charge to red Homilies, preach the word, and administer baptism.  
5. That the Lords Supper is dignified above baptism, and confirmation above both, when the Deacon is permitted to baptize and not to administer the Lords Supper, the Priest to minister both Baptism and the Lords Supper, the Bishop only to confirm.  
6. That private and secret prayer is preferred before public, and that in a public place and action. For the congregation is desired( even in the midst of the solemn action in ordination of a Priest) secretly in their prayers to make humble supplications to God for the foresaid things. For the which prayers there shall be a certain space kept in silence, that done, the Bishop is appointed to pray again.  
6. Sundry things in it are absurdly spoken, and directly against that which is done and practised( and to speak so specially in so holy and solemn an action, if a wicked thing.) As  
1. When in the ordination of a Deacon it is said, take thou authority to preach, if thou shalt be called thereunto.  
2. When both in the ordination of the Deacon and of the Priest, the Bishop requireth the congregation to deliver whither they can say ought against the party to be ordained, whereas it is well known that the Bishop useth seldom or never to give orders in a public congregation, and if he doth at any time, it is in such an one, where the people is altogether unacquainted with the conversation of them that are to be ordained.  
3. When the Priest is asked whether he will give his faithful diligence always to minister the doctrine and sacraments and discipline of Christ, as the Lord hath commanded, whereas it is well known that no Minister is allowed to exercise the discipline of Christ, as the Lord hath commanded.  
And these faults that are in that book of Ordination which is of the last edition and most reformed. In the former edition( which seems by the words of the 36 Article to be, that we are required to subscribe unto, and which it may be some of the Bishops do still use) there are other corruptions. As  
1. That the Cope, Albe, Surplice, Tunicle and Pastoral staff are appointed to be used in ordination and consecration.  
2. That the oath of Supremacy is thus concluded, So help me God, and all Saints, and the holy Evangelists.  
So much touching the Prayer-book and its appurtenances, the ceremonies against which the Lincolnshire Ministers seem only to engage, touching forms of prayer in general, enough has been said by divers, and against this form, enough by these, in a word, light has done its part once and again, if we abide by the garlic & Onions still, the wound is on our will, not on our understandings, which must be the work of a divine hand to heal: The truth is, spiritual worship is hard work, & this well accommodates to flesh and blood, no wonder we are so loth to leave it; Two objections are( notwithstanding all that has or may be said) in the mouths of many:— 1. Let them that dislike this make a better, to which this whole discourse seems to reply, first mend your old, and that may prove as hard a work as to make a new:— But 2. Others tell us the business is not tanti, that we should be so violent for, or against, our difference is not much, let us bait a little of our principles and we may soon agree, this objection is well framed, and better answered in that convincing piece Smectymnus. page. 63.  
And whereas they pretend, that they differ from us only in a Ceremony or an Organ-pipe,( which however is no contemptible difference) yet it will appear that our differences are in point of a Superior Alloy. Though this Remonstrant braves it in his multiplied queries. What are the bounds of this Church? what the distinction of the professors and Religion? what grounds of faith? what new Creed do they hold different from their Neighbours? what Scriptures? what baptism? what means of Salvation other then the rest? yet if he pleased he might have silenced his own Queries: but if he will needs put us to the answer, we will resolve them one by one.  
First, If he ask what are the bounds of this Church? we answer him out of the sixth of their late founded Canons; where we find the limits of this Prelatical Church extend as far as from the high and lofty P●omontory of Archbishops, to the Terra incognita of an &c.  
If what Distinction of professors and Religion, we answer, their worshipping towards the East, and bowing towards the Altar, prostrating themselves in their approaches into Churches, placing all Religion in outward formalities, are visible differences of these Professors and their Religion.  
If what new Creed they have, or what grounds of Faith differing from their Neighbours? we answer, Episcopacy by divine right is the first Article of their Creed, absolute and blind obedience to all the Commandements of the Church( that is, the Bishop and his Emissaries) election upon faith foreseen, the influence of works into Justification, falling from grace, &c.  
If what Scripture? we answer, the Apocrypha and unwritten Traditions.  
If what baptism? a baptism of absolute Necessity unto salvation, and yet unsufficient unto salvation: as not sealing grace to the taking away of sin after baptism.  
If what Eucharist? an Eucharist that must be administered upon an Altar or a Table set Altar-wise, railed in an Eucharist, in which there is such a presence of Christ,( though M●dam nesciunt) as makes the place of its administration the throne of God, the place of the Residence of the almighty, and impresseth such a holinesse upon it as makes it not only capable, but worthy of adoration.  
If what Christ? a Christ who hath given the same power of absolution to a Priest that himself hath.  
If what Heaven? a Heaven that hath a broad way leading thither, and is receptive of drunkards, swearers, adulterers, &c. such a heaven as we may say of it, as the Indians said of the heaven of the Spaniards: Unto that heaven which some of the Prelatical Church living and dying in their scandalous sins, and hateful enormities go to, let our souls never enter.  
If what means of Salvation? we answer, confession of sins to a Priest, as the most absolute, undoubted, necessary, infallible means of Salvation.  
far be it from us to say with this Remonstrant, We do fully agree in all these and all other Doctrinal, and practical points of Religion, and preach one and the famed saving truths. Nay, we must rather say as that holy Martyr did, We thank God we are none of you.  
Nor do we because of this dissension fear the censure of uncharitableness from any but uncharitable men. But it is no unusual thing with the Prelates and their party, to charge such as protest against their corrupt opinions and ways, with uncharitableness and Schism, as the Papists do the Protestants, and as the Protestants do justly recriminate, and charge that Schi me upon the Papists, which they object to us; So may we upon the Prelates: And if Austin may be judge, the Prelates are more schismatics then we. Whosoever envy those that are good, and seek occasions to exclude and degrade them, and are so ready to defend their faults, that rather then they will leave them, they will device how to raise up troubles in the Church, and drive men into conventicles and corners, they are the schismatics.  
To all which for a close, we shall make bold to borrow one short Query of theirs; page. 65. Whether that assertion, No Bishop, No King; and no Ceremony, no Bishop, be not very prejudicial to Kingly authority? For it seems to imply, that the Civil power depends upon the Spiritual, and is supported by Ceremonies and Bishops.  
But with Bishops we will not be too bold, for, for ought we know, they may prove their function JURE DIVINO.   

Reasons why the Service-book was refused of the Church of Scotland.  

Reason I.  
IT containeth divers Points and Directions, which would breed a change in some Articles of that Doctrine and Discipline of the Church of the said kingdom, which is both warranted in Scripture, and approved by Parliament.   

Reason II.  
IN the pretended Communion, it hath all the substance and essential parts of the mass, and so brings in the most abominable Idolatry that ever was in the world, in worshipping of a breaden God, and makes way for the Antichrist of Rome, to bring this Land under his bondage again, as may be seen at large by the particular of that Communion: Wherein some things that were put out of the Service-book of England for smelling so strong of the mass, are restored, and many other things that were in it, are brought in out of the mass-book though they labour to cover the matter, it hath the commemoration of the dead; the Table set Altar-wise; the oblation of the Bread & Wine to God before the consecration; it hath the Popish consecration; that the Lord would sanctify by his Word, and by his holy Spirit those gifts and creatures of Bread and Wine, that they may be unto us the body and blood of his Son: and then repeat the words of Institution to God for that purpose; it hath an oblation of it again, after it is consecrate, the consummation by the Priest, kneeling before the consecrate Bread and Wine, it takes away the eating and drinking by Faith, mentioned in the English liturgy; it hath the pattine chalice, two Paternosters in English before the mass; and several other particulars that would take a long time to rehearse and confute.   

Reason III.  
THough they would take away the Idolatrous mass out of it, yet it hath a number of Popish superstitious and idolatrous Ceremonies, as twenty-nine holy dayes, whereof twenty-two are dedicated to Saints, two of them to the virgin Mary; the one whereof is called, The Annunciation of our Lady; So she is made a Lady to Christians, not being on earth, she must be a Lady in Heaven is not this to make her a goddesse? It hath fourteen fasting days, and some weeks, it hath also the human Sacraments of cross in baptism, Laying on of the Bishops hand in confirmation; a Ring for the outward Seal in Marriage, a sanctified Funt, holy water, holinesse of Churches and Chancels, private baptism, private Communions, Ceremonies for burial of the dead, and purification of women after child-birth; the Priest standing, kneeling, turning to the people, and consequen●ly from them, speaking with a loud voice, and sometimes with a low voice; the peoples standing at Gospels, at Gloria patri, and Creeds; their answering to the Minister, and many such like in number above fifty: besides any religious Ornament that 〈◇〉 King or his Successors shall prescribe, and Ceremonies that Bishops shall determine, or that shall be contained in Books of Homilies to be set forth hereafter.   

Reason IV.  
ANd though they would take out of the Book both the mass, and all those superstitious Ceremonies, yet it hath a number of other material errors; as leaving unread above a hundred and twenty Chapters of Gods Word, and putting this reproach upon them, that they are least edifying, and might best be spared, and reading sundry Chapters of the Apocrypha, under the style of holy Scripture of the old Testament; it hath a Lettany more like conjuring, than like prayers; it hath some places out of which papists may prove that Sacraments are absolutely necessary to salvation, in appointing baptism in private, with such hast, that if necessity require, he that baptizes need not so much as to say the Lords Prayer, and out of which they may prove, that Sacraments give grace by their work wrought, in saying children that are baptized have all things necessary to salvation, and be undoubtedly saved. It hath other places out of which they may prove more S●c●aments than two, which they say, every Parishioner who 〈◇〉 already baptized shall communicate, and shall al●o receive t●e Sacraments, and that two Sacraments are generally necessary to prove salvation; as if there were others, either not so general, or not so necessary. It hath other places, out of which they may prove universal grace, saying God the Father made me and all the world, and God the Son redeemed me a●d all mankind: one Collect pretends to beg from God that which they dare not presume to name; and a number of others of this sort.   

Reason V.  
THough likewise they amend all those errors, and that there were no material error in it at all, though they red nothing but Scriptures, yea, and that all their prayers and exhortations were nothing but words of Scripture; yet such a Liturgy were not lawful to be made the onely form of Gods worship in public: for though a formed Liturgy may be to serve for rule to other Churches, and monuments to posterity, what forms are used, or that it may led the way, or be a direction to those that are beginning in the Ministry; yet it is not by reading of prayers and exhortations that the Lord appoints his servants of the Ministry to worship him, or edify his people, but he hath given gifts to them to expound Scripture, exhort, pray, and preach, which they ought to stir up and use, and though they may in their private studies take help of other mens gifts, yet it is not lawful for a man to tie himself, or be tied by others, to a prescript form of words in prayer and exhortations, for these Reasons.  

Ten brief Reasons as followeth. Reason I.  
BEcause such a prescript form is against the glory of God, in stinting to him such a daily measure of service, and so hindering the many spiritual petitions and phrases that otherwise would be if Gods gifts were used.   

Reason II.  
BEcause it is against the dignity of Christ, in making his gifts needless; for though he sand down no gifts at all, they can serve themselves with the book without them.   

Reason III.  
IT quenches the holy Spirit, because it gets no employment.   

Reason IV.  
IT hinders the edification of Gods people, they may as well stay at home & be edified by reading the book themselves.   

Reason V.  
IT is against the Conversion of those that know not God; Will ever a rat●ime of words said over without feeling or blessing, work upon an unrenewed heart.   

Reason VI.  
IT will never serve to convince an heretic, to check a profane person, or to waken a secure soul; they may long go on ere such a service bite upon them; yea, it fosters people in a presumptuous conceit, that they are well enough, if they be present and say their part of Service.   

Reason VII.  
IT fosters a lazy Ministry, and makes way for putting down Preaching: they need take no pains, and therefore needs no stipend, yea, they may come from the Alehouse, or a worse place, and step and red their service, without either check or pr a ation.   

Reason VIII.  
IT may well be done by a boy of seven years old, and so every private man that can red, yea, a Turk if he can red, may be such a Minister.   

Reason IX.  
BEcause it cannot express the several needs of all people into God, or deal with them according to their several estates, that will alter otherwise than any Prescript form can be applied unto.   

Reason X.  
IF any one s●inted liturgy had been good or needful, to doubt but Christ would have set one down to us. But the P●●phets, Christ, nor his Apostles never prayed by any form invol●ed by man, but 〈◇〉 on all occasions by the powerful operation of the Spirit, as the Apostle Peter saith, 2 Pet. 1.21. Holy men of God spake as they were moved by the holy Ghost. Again, Christ nor his Apostles never intended a set form of worship, in that they differ in the expression of all their prayers to God.  
Obj: But you will say, Christ hath given us a set form of prayer; Matth: 6.9. and therefore it is lawful to use that form.  
Answ. To this may be answered, that therein is concluded the sum and matter of all Prayers, but the use of it is destroyed by way of form, also if it be used by way of form, the doctrine of Prayer is destroyed to which end Christ gave that part of Scripture. Again, if you take it in the letter, then is denied the use of other Scriptures, as Matth. 7.7. Rom. 8.26. There the Apostle saith, We know not what to pray for as we ought, but the Spirit itself maketh request for us with sighs which cannot be expressed. Likewise the Apostle judas exhorts the people of God To pray in the holy Ghost, the 20. verse of that Chapter. That part of worship called liturgy cannot be found in the Word of God, in the use of which liturgy many commit abomination before God in abusing his Word, in showing more reverence by standing up at one place, and sitting down at another place of Scripture.    
FINIS.   

An Expedient humbly presented to the King and Parliament for the happy settlement of Ecclesiastical Affairs.  
1. THat eleven neighbour Parishes be gathered into a diocese or Classis, whereof one of the Pastors to be ●●ose a Bishop or President; The Bishop not to rule or ordain without five of the rest of the Pastors or Presbyters; but let there be no Arch-bishops, Chapters, Prebens, who have nothing of solid pretence for their standing, and the means belonging to them may go to the more comfortable maintaining of the other Ministers.  
2. Let there be every Sabbath in the morning, before preaching a general Prayer devised, in very good style; where one thing may not be often repeated, and the Minister may be alone the mouth of the people, concluding with the Lords Prayer, which or after that manner let every Minister use, after which the Creed and the s●me sum of Divinity may be red, and then the Commandements, with an Explication of the Vices forbidden, Virtues commanded, & Promises annexed to obedience, & misery of disobedience. In the afternoon, one Sabbath reading a Chap. in the old and new Testament, another Sabbath Exposition of some part of Scripture, a third Sabbath catechizing, and so con●tantly.  
3. Let there be a toleration in Religion, excepting to Blasphemy, Treason, or gross errors.  
4. As for unnecessary Ceremonies, Bowing, Organs, cross, Surplice, Holy place, Vestments, Time excepting the Lords day, let them never be imposed; For besides the danger that is thereby of infringing Christian-liberty, there is much hazard therein of will-worship and superstition; for it is well known that in all the ages and states of the Church, in the time of sacrifices and Moses constitution, nothing was to be added or diminished, even to a Pin in the worship of God, but was to be exact according to 〈…〉 prescribing; Every thing having a signification as God had appointed; the very fringes appointed was, that the people might remember the Commandements of the Lord to do them, and now if those Ceremonies which was commanded by God are abrogated, how can we think such Ceremonies only, that were of mens devising can be allowed; and doth not Christ and his Apostles reprehend the traditions and observations of men, and by the same rule we may admit of a few human Ceremonies; others may bring in many, and doubtless the Papists have as much ground for Holy-water, as we for bowing before an Altar; And do not Protestants accuse the Popish Ceremonies for teaching at all, as well as teaching ill, accounting those Ceremonies as Images, for are there not aerial as material ones, both alike making representation to us? But was there not this manifest danger of Superstition in the Ceremonies, yet seeing the Ordinances of God may be purely administered, and decensie and order kept without them, and seeing it is readily granted that we may lawfully lay them aside if we will, What pity would it be that some mens pleasures should oppose other mens consciences? Certainly, it is clear from our Saviours rule, that whatsoever ye would that men should do unto you, do ye to them; That we should condescend to others as far as we can; Now though as things stand among us, I see these four aforementioned Rules will be exceeding necessary to keep out an idle Ministry, and preserve a painful and preaching one, and the Ordinances in purity, yet I would have such an impartial inquiry into the Congregational mens Principles, as that what is of truth( which is every ones interest) may be entertained, and when the worship of God is pure, there will not be reason for separation from us.  
One thing more is hearty to be wished further, that some may be impowred to hear complaints between Minister and people, that such as have not good lives may be debarred the Sacrament, and such Ministers as degenerate into looseness, idleness, drunkenness, or any wickedness and profaneness, may not continue as men in their Lands and Trades, but may be put forth of their livings, that others may come into the Vineyard that may be true labourers, and feed the people with knowledge and understanding, it would be an encouragement to Virtue, and a discouragement to 'vice, if that the Communicants should in every Parish line a hand in the choice of their Minister, how happily would these things free us from jars and heats? which with these few things following, may settle us in the favour of God and men, upon lasting foundations.  
Let an effectual course be taken utterly to purge these Kingdoms of profane swearing, cursing, whoring, drunkenness, Sabbath-breaking, idle-living, loose-gaming, and all such detestable Vices.  
Let Work-houses be set up for the poor; the Fishing-Trade be carried on, that those that can work may, and those that cannot, may be provided for.  
Let none be licen'st from paying their debts.  
Let none be Imprisoned but according to law; and let all come to speedy trial.  
Let the people be as much eased as may be, and no more exacted from them, then very need and just reason doth require, for what is otherwise laid upon us, I cannot see but it is a great deal more lawful for us to obey and submit to, then it is for you to require of us; But to study to do good, and to comfort is certainly the best improvement of mens parts and power, and the best way to confirm peace at home, and abroad.    

Postscript.  
THe equity of the first rule that the Bishop as well as other Pastors should have a flock to take care of, and that there was in the Primitive times several Bishops in one City, appears Phil: 1.1. 1 Thess: 5.12, 13. Heb. 13.7.17. Acts 20.28. 2 Cor: 1.4. James 5.24. As for the reasonableness of not having Archbishops, or Prebens any more, then friars in the Church, and of the other rule there needeth nothing but impartiality and moderation to judge.  
FINIS.