lewd practices, and subtile perswasions, work so farforth, that sundry people, and ignorant persons, have been contented to be reconciled to the Church of Rome, and to have withdrawn and absented themselves from all divine service, most godlily exercised in this realm. By which it seems, that till the roaring of those Bulls, those of the Popish party did frequent the Church, though not so generally in the last five years (as our learned Andrews hath observed) as they did the first, before they were discouraged .. by the innovations of the Puritan faction." A 3 Heylin's History of the Presbyterians. p. NOTE G, p. 19. ON THE CHARGE OF POPERY BROUGHT AGAINST THE ENGLISH REFORMERS AND THE FRIENDS OF THE ENGLISH REFORMATION. Against those Divines who uphold the system of the English as distinguished from that of the Foreign Reformation, it is sought to excite the odium of the ignorant, by designating them as Semi-papists, if not actually Papists in disguise. Doubtless they will rejoice to bear the scandal of the Cross, and to escape the woe denounced upon those of whom all men speak well. Luke, vi. 26. See also John xv. 19. They remember our Lord's Prophecy, Mat. x. 22. They care little if men "shall hate them, and separate them from their company, and reproach them, and cast out their name as evil." Luke vi. 22. They know that "if the world hate them, it hated their master before them." John xv. 18; and they "marvel not." 1 John iii. 13. But some consolation it is to know that they share these reproaches with the English Reformers themselves, of whom some of their opponents say that they are their masters. We call no man master; but, certainly, if history be not an old almanac, the persecution which persons styled High Churchmen have to undergo, is inflicted merely because they act towards both the Romish and Protestant Dissenters, precisely as the English Reformers did, seeking neither unnecessarily to offend, nor, by sacrifice of principle, to conciliate. In notes B and D many passages are adduced, which fully substantiate the assertion that the charge of Popery was brought as vehemently against the English Reformers as it is now against their representatives, the High Churchmen. We have seen how they were thus accused by Calvin, and that Beza declared that "Popery was never thrown out of the English Church, but rather transferred from his Holiness to her Majesty." In the same Letter, he remarks "that those few ministers who come up to the purity of the gospel are either thrown into prison or deprived both, unless they solemnly engage to go the utmost lengths of conformity, and resemble Baal's priests, in their square caps, tippets, and such sort of equipages."-Collier, ii. p. 503. The authorized version of Scripture was, as we have seen before, conducted on a principle of deference to the primitive Church. But the followers of the foreign Reformers not only translated the Scripture on different principles, but so far were they from wishing to circulate the Bible without note or comment, that they published one in the early part of Elizabeth's reign, with notes, intending to inculcate the system of Calvin instead of that of the English Reformation. In 1560, says Collier, "the English translation of Scripture, commonly called the Geneva Bible, was published at Geneva. There are two epistles prefixed to the work, one to the Queen; the other to the reader. These addresses charged the English Reformation with Remains of Popery, and endeavoured to prevail with the Queen to strike off several ceremonies."Collier, ii. 471. The fact, that they omitted these addresses in a subsequent edition, only shews that they found it impolitic to publish such charges, not that they intended to withdraw them: for the Popery of our Reformers was the very plea urged by the Puritans out of the Church to justify their secession, and by the Puritans in the Church for disobeying her regulations. The Protestation of the Puritans against the English Reformation thus commences: "Being thorough persuaded in my conscience by the working and the word of the Almighty, that these relics of Antichrist be abominable before the Lord our God; and also, for that by the power, mercy, strength, and goodness of the Lord our God only I am escaped from the filthiness and pollution of these detestable traditions.......I have joined in prayer and hearing God's word with those that have not yielded to this idolatrous trash, notwithstanding the danger for not coming to my parish church, &c. therefore, I come not back again to the preaching, &c. of them that have received these marks of the Romish beast." "They (the English Reformers) are glad to strengthen the Papists in their errors, and grieve the Godly." "These popish garments are now become very idols indeed, because they are exalted above the word of the Almighty......I come not to them (the English Reformers) because they should be ashamed, and so leave their idolatrous garments."-Strype's Life of Abp. Parker, ii. 283, 284. So also among the demands of the (so called) millenary petition, one was that "no popish opinion should be any more taught or defended. No ministers charged to teach their people to bow at the name of Jesus."-Strype's Life of Abp. Whitgift, ii. 480. In "The Plea of the Innocent" those who adhered to the doctrines of the English Reformation as distinguished from the Puritans are called "sychophantizing Papists, statizing Priests.—Ibid, 479. In the "Prayer of the Refusers of the Habits," they assert that "those in power neglected that they ought to have done, to the hindrance of the course of the gospel; and that the relics of Romish idolatry was stoutly maintained." Strype's Annals, Vol. i. pt. 2. p, 168. In a work by Beale, which expressed the sentiments of the Puritans, Queen Elizabeth is spoken of as "a defendresse of beggarly, popish, and antichristian rites," and the ceremonies of the church are styled "beggarly, popish, and anti-christian.' Strype's Whitgift, iii 87. We may barely give the titles of some of the books which were published at the completion of the English reformation, against our English Reformers; one was stlyed "A view of Antichrist, his laws and ceremonies in our English Church unreformed; a clear glass wherein may be seen the dangerous and desperate diseases of our English Church, being utterly ready to perish, unless she speedily have a corrosive of the wholesome words of God, his word, laid very whot to her heart, to expulse those colds and deadly infections of Popery, which the tainted Poticaries of Antichrist have corrupted her withal." In this book there is a table," of the displaying of the Pope and Popery in our Church of England. The Pope of Rome writeth himself Father of Fathers, and Head of the Church. The Pope of Canterbury writeth himself, reverend Father, Matthew of Canterbury, by the sufference of God," &c. Another book was styled "A brief discourse against the outward apparel and ministering garments of the Popish Church, i. e. the Church of England." Another book was named "A view of the Popish abuses yet remaining." Thomas Cartwright seems to have set the example in thus calling the English Reformers Papists, for he and his brethren "in dispute of the hierarchy, now begun commonly to call these Popes, and the Archbishops of Canterbury, Popes of Lambeth." Strype's Parker, ii. 203. In 1572 a committee of the House of Commons, desirous of furthering the |