The grand debate between the most reverend bishops and the Presbyterian divines appointed by…

[To impose no other burden but things necessary] he reprehendeth them that, neglecting this, will take Fornication as a thing indifferent; but strive about Festivals, as if it were a matter of life, overturning Gods Laws, and making Laws to themselves.] &c. And Sozomen Hist. Eccles. l. 7. c. 18. and 19. speaketh to the same purpose, and tells us that the Novatians themselves determined in a Synod at Sangar in Bithynia, that the difference about Easter being not a sufficient Cause for breach of Communion, all should abide in the same concord, and in the same Assembly, and every one should celebrate this Feast as pleased himself: and this Canon they called [Greek or Hebrew], and c. 19. He saith of Victor, and Polycarp, that [they deservedly judged it frivolous, or absurd, that those should be separated on the account of a custom, that consented in the principal heads of Religion: For you cannot find the same traditions in all things alike, in all Churches, though they agree among themselves] and instancing in some Countries, where there is but one Bishop in many Cities, and in other Bishops are ordained in the Villages.] After many other instances, he adds that they use not the same prayers, singings or readings, nor observe the same time of using them.] And what Liturgy was imposed upon Constantine the Emperor, or what Bishops or Synods, were then the makers of Liturgies, when he himself made public prayers for himself and auditory, and for his Souldiers? Euseb. de vit. Constantini, l. 4. c. 18. 20, &c. But the diversity, liberty, and change of Liturgies in the Churches under the same Prince, are things so well known, as that we may suppose any further proof of it to be needless. In the conclusion therefore, we humbly beseech you, that as Antiquity and the custom of the Churches in the first ages, is that which is most commonly, and confidently pleaded against us, that your mistake of Antiquity may not be to our Cost, or paid so dear for, as the loss of our Freedom, for the serving of God in the work of the Ministry to which we are called; we beseech you let us not be silenced or cast out of the Ministry or Church, for not using the Liturgy, Cross, Surplice, kneeling at the Sacrament, till ye have either showed the world that the practice or Canons of the Catholic Church hav• led you the way as doing it, or requiring it to be done.

[To impose no other burden but things necessary] he reprehendeth them that, neglecting this, will take Fornication as a thing indifferent; but strive about Festivals, as if it were a matter of life, overturning Gods Laws, and making Laws to themselves.] &c. And Sozomen Hist. Eccles. l. 7. c. 18. and 19. speaketh to the same purpose, and tells us that the Novatians themselves determined in a Synod at Sangar in Bythinia, that the difference about Easter being not a sufficient Cause for breach of Communion, all should abide in the same concord, and in the same Assembly, and every one should celebrate this Feast as pleased himself: and this Canon they called , and c. 19. He saith of Victor, and Polycarp, that [they deservedly judged it frivolous, or absur'd, that those should be separated on the account of a custom, that consented in the principal heads of Religion: For you cannot find the same traditions in all things alike, in all Churches, though they agree among themselves] and instancing in some Countries, where there is but one Bishop in many Cities, and in other Bishops are ordained in the Villages.] After many other instances, he adds that they use not the same prayers, singings or readings, nor observe the same time of using them.] And what Liturgy was imposed upon Constantine the Emperour, or what Bishops or Synods, were then the makers of Lyturgies, when he himself made publick prayers for himself and auditory, and for his Souldiers? Euseb. de vit. Constantini, l. 4. c. 18. 20, &c. But the diversity, liberty, and change of Lyturgies in the Churches under the same Prince, are things so well known, as that we may suppose any further proof of it to be needless. In the conclusion therefore, we humbly beseech you, that as Antiquity and the custom of the Churches in the first ages, is that which is most commonly, and confidently pleaded against us, that your mistake of Antiquity may not be to our Cost, or paid so dear for, as the loss of our Freedom, for the serving of God in the work of the Ministery to which we are called; we beseech you let us not be silenced or cast out of the Ministery or Church, for not using the Liturgy, Cross, Surplice, kneeling at the Sacrament, till ye have either shewed the world that the practice or Canons of the Catholick Church hav led you the way as doing it, or requiring it to be done.