PREFACE
.
BEfore
we
come
to
the
Proposals
,
1.
AS
we
hope
it
is
no
matter
of
offence
to
acknowledge
his
Majesties
gratious
condescention
;
Lords
Prayer
,
the
Creed
,
the
Commandments
,
the
Psalms
,
the
Chapters
,
and
some
other
parts
;
and
how
much
more
you
expect
we
should
have
used
,
that
we
might
have
escaped
this
brand
of
Ingratitude
,
we
know
not
.
But
we
know
that
Charity
suffereth
long
,
and
thinketh
no
evil
,
(
1
Cor.
13
4
,
5.
)
and
that
we
have
not
attempted
to
obtrude
any
mode
of
Worship
on
our
Brethren
,
but
desired
the
liberty
to
use
things
of
that
nature
as
may
conduce
to
the
benefit
of
our
Flocks
:
And
as
we
leave
them
to
judge
what
is
most
beneficial
to
their
own
Flocks
,
who
know
them
,
and
are
upon
the
place
;
so
it
is
but
the
like
freedome
which
we
desire
:
We
are
loath
to
hurt
our
people
knowingly
.
The
time
is
short
;
if
you
will
answer
our
reasonable
Proposals
,
it
will
not
be
too
late
at
the
expiration
of
our
Commission
,
or
the
date
of
the
reformed
Liturgie
,
to
use
it
:
greater
liberty
hath
been
used
about
Liturgies
in
purer
times
of
the
Church
,
with
less
offence
and
accusation
.
[
It
can
be
no
just
cause
of
offence
to
mind
them
of
their
duty
,
If
you
look
to
the
time
past
,
less
fit
to
attain
the
end
.
2.
VVhether
the
Apostle
by
[
speaking
the
same
thing
,
]
did
mean
either
[
all
using
this
Liturgie
of
ours
,
]
or
[
all
using
any
one
form
of
Liturgie
as
to
the
words
]
may
easily
be
determined
.
This
is
of
much
later
date
,
unless
you
will
denominate
the
whole
form
of
the
Lords
Prayer
,
and
some
little
parts
.
And
those
that
affirm
,
that
the
Apostles
then
had
any
other
,
must
undertake
the
task
of
proving
it
,
and
excusing
the
Churches
for
loosing
and
dis-using
so
precious
a
Relict
;
which
if
preserved
,
would
have
prevented
all
our
strifes
about
these
things
.
And
in
the
mean
time
they
must
satisfie
our
Arguments
for
the
Negative
:
as
,
1.
If
a
Liturgie
had
been
indited
by
the
Apostles
for
the
Churches
,
being
by
universal
Officers
inspired
by
the
Holy
Ghost
,
and
so
of
universal
use
,
it
would
have
been
used
and
preserved
by
the
Church
as
the
Holy
Scriptures
were
.
But
so
it
was
not
.
Ergo
,
no
such
Liturgie
was
indited
by
them
for
the
Churches
.
2.
If
a
prescript
form
of
words
had
been
delivered
them
,
there
would
have
been
no
such
need
of
exhorting
them
to
speak
the
same
thing
,
for
the
Liturgie
would
have
held
them
close
enough
to
that
.
And
if
the
meaning
had
been
[
see
that
you
use
the
same
Liturgie
,
]
some
word
or
other
to
some
of
the
Churches
would
have
acquainted
us
with
the
existence
of
such
a
thing
;
and
some
reproofs
we
should
have
found
of
those
that
used
various
Liturgies
,
or
formed
Liturgies
of
their
own
,
or
used
extemporary
Prayers
;
and
some
express
Exhortations
to
use
the
same
Liturgie
or
Forms
:
but
the
holy
Scripture
is
silent
in
all
those
matters
.
It
is
apparent
therefore
that
the
Churches
then
had
no
Liturgie
,
but
took
liberty
of
extemporate
Expressions
,
and
spoke
in
the
things
of
God
,
as
men
do
in
other
matters
,
with
a
natural
plainness
and
seriousness
,
suiting
their
Expressions
to
the
subjects
and
occasions
.
And
though
Divisions
began
to
disturb
their
Peace
and
holy
Orders
,
the
Apostle
in
stead
of
prescribing
them
a
form
of
Di●ine
Services
for
their
unity
and
concord
,
do
exhort
them
to
use
their
gifts
and
liberties
aright
,
and
speak
the
same
thing
for
matter
,
avoiding
Disagreements
,
though
they
used
not
the
same
words
.
3.
Just.
Martyr
,
Tertull.
and
others
sufficiently
intimate
to
us
,
that
the
Churches
quickly
after
the
Apostles
,
did
use
the
personal
Abilities
of
their
Pastours
in
Prayer
,
and
give
us
no
hint
of
any
such
Liturgie
of
Apostolical
fabrication
and
imposition
,
and
therefore
doubtless
there
was
nothing
,
for
it
could
not
have
been
so
soon
lost
or
neglected
.
4.
It
is
ordinary
with
those
of
the
contrary
Judgement
,
to
tell
us
that
the
extraordinary
Gifts
of
the
Primitive
Christians
,
were
the
reason
why
there
were
no
prescribed
forms
in
those
times
,
and
that
such
Liturgies
came
in
upon
the
ceasing
of
those
Gifts
:
and
1
Cor.
14.
describeth
a
way
of
publick
worshipping
,
unlike
to
prescript
forms
of
Liturgie
:
so
that
the
matter
of
Fact
is
proved
and
confessed
.
And
then
how
fairly
the
words
of
the
Apostle
,
exhorting
them
[
to
speak
the
same
thing
,
]
are
used
to
prove
that
he
would
have
them
use
the
same
Forms
or
Liturgie
,
we
shall
not
tell
you
by
any
provoking
Aggravations
of
such
abuse
of
Scripture
.
And
indeed
for
all
the
miraculous
Gifts
of
those
times
,
if
prescript
Forms
had
been
judged
by
the
Apostles
to
be
the
fittest
means
for
the
concord
of
the
Churches
,
it
is
most
probable
they
would
have
prescribed
such
:
considering
,
1.
That
the
said
miraculous
Gifts
were
extraordinary
,
and
belonged
not
to
all
,
nor
to
any
at
all
times
;
and
therefore
could
not
suffice
for
the
ordinary
publick
Worship
.
2.
And
those
Gifts
began
even
betimes
to
be
abused
,
and
need
the
Apostles
Canons
for
their
regulation
,
which
he
giveth
them
in
that
1
Cor.
14.
without
a
prescript
Liturgie
.
3.
Because
even
then
divisions
had
made
not
onely
an
entrance
,
but
an
unhappy
progress
in
the
Churches
;
to
cure
which
,
the
Apostle
exhorts
them
oft
to
Unanimity
and
Concord
,
without
exhorting
them
to
read
the
same
,
or
any
Common-Prayer-Book
.
4.
Because
that
the
Apostles
knew
that
perilous
times
would
come
,
in
which
men
would
have
itching
ears
,
and
would
have
heaps
of
Teachers
,
and
would
be
self-willed
,
and
unruly
,
and
divisions
,
and
offences
,
and
heresies
would
encrease
:
and
ergo
,
as
upon
such
fore-sight
they
indited
the
holy
Scriptures
to
keep
the
Church
in
all
Generatio●s
from
errour
and
divisions
in
points
of
Doctrine
;
so
the
same
reason
and
care
would
have
moved
them
to
do
the
same
to
keep
the
Churches
in
unity
in
point
of
VVorship
,
if
indeed
they
had
taken
prescribed
Forms
to
be
needful
to
such
an
Unity
:
They
knew
that
after
their
departure
the
Church
would
never
have
the
like
advantage
,
infallible
,
authorized
and
enabled
for
delivering
the
universal
Law
of
Christ
:
And
seeing
in
those
parts
of
VVorship
,
which
are
of
stated
use
,
and
still
the
same
,
Forms
might
have
suited
all
Ages
as
this
Age
,
and
all
Countries
as
this
Country
(
in
the
substance
)
there
can
no
reason
be
given
,
why
the
Apostles
should
leave
this
undone
,
and
not
have
performed
it
themselves
,
if
they
had
judged
such
Forms
to
be
necessary
,
or
the
most
desirable
means
of
unity
.
If
they
had
prescribed
them
,
1.
The
Church
had
been
secured
from
errour
in
them
.
2.
Believers
had
been
preserved
from
divisions
about
the
lawfulness
and
fitness
of
them
,
as
receiving
them
from
God
.
3.
All
Churches
and
Countries
might
had
one
Liturgie
,
as
they
have
one
Scripture
,
and
so
have
all
spoke
the
same
things
.
4.
All
Ages
would
have
had
the
same
without
innovation
,
(
in
all
the
parts
that
require
not
alteration
)
whereas
now
on
the
contrary
;
1.
Our
Liturgies
being
the
Writings
of
fallible
men
,
are
lyable
to
errour
,
and
we
have
cause
to
fear
subscribing
to
them
,
as
having
nothing
contrary
to
the
Word
of
God
.
2.
And
matters
of
Humane
Institution
have
become
the
matter
of
scruple
and
contention
.
3.
And
the
Churches
have
had
great
diversity
of
Liturgies
.
4.
And
one
Age
hath
been
mending
what
they
supposed
they
received
from
the
former
faulty
,
and
imperfect
:
So
that
our
own
which
you
are
so
loath
to
change
,
hath
not
continued
yet
three
Generations
.
And
it
is
most
evident
,
that
the
Apostles
being
entrusted
with
the
delivery
of
the
entire
rule
of
Faith
and
Worship
,
and
having
such
great
advantages
for
our
unity
and
peace
,
would
never
have
omitted
the
forming
of
a
Liturgie
of
universal
usefulness
,
to
avoid
all
the
foresaid
inconveniences
,
if
they
had
taken
this
course
of
unity
to
be
so
needful
or
desirable
as
you
seem
to
do
.
Whereas
therefore
you
say
you
know
no
better
or
more
efficatio●s
way
then
our
Liturgie
,
&c.
We
reply
,
1.
The
Apostles
knew
the
best
way
of
unity
,
and
of
speaking
the
same
thing
in
the
matters
of
God
:
But
the
Apostles
knew
not
our
Liturgie
,
(
nor
any
Common-Prayer-Book
,
for
ought
hath
yet
been
proved
.
)
Ergo
,
the
said
Liturgie
is
not
the
best
way
of
unity
,
or
speaking
the
same
thing
,
&c.
2.
The
Primitive
Church
in
the
next
Ages
after
the
Apostles
,
knew
the
best
way
of
unity
,
&c.
But
they
knew
not
our
Liturgie
.
Ergo
,
our
Liturgie
(
not
known
till
lately
)
is
not
the
best
way
of
unity
.
If
it
be
said
that
our
Liturgie
is
ancient
,
because
the
Sursum
Corda
,
the
Gloria
Patri
,
&c.
are
ancient
:
We
answer
,
If
indeed
it
be
those
ancient
sentences
that
denominate
our
Liturgie
,
we
erave
the
Justice
to
be
esteemed
Users
of
the
Liturgie
,
and
not
to
suffer
as
Refusers
of
it
,
as
long
as
we
use
all
that
is
found
in
it
of
such
true
antiquity
.
[
This
experience
of
former
and
latter
times
hath
taught
us
,
Pardon
us
while
we
desire
you
to
examine
whether
you
speak
as
members
that
suffer
with
those
that
suffer
,
[
We
will
worship
the
Queen
of
Heaven
,
because
then
we
had
peace
and
plenty
,
]
when
that
was
it
that
deprived
them
of
peace
and
plenty
;
(
we
compare
not
the
Causes
,
but
the
Arguments
:
)
nor
is
it
any
better
Argument
then
if
a
man
in
a
Dropsie
or
Ague
,
that
catcht
it
with
voracity
or
intemperance
,
should
say
,
[
While
I
did
eat
and
drink
liberally
,
I
had
no
Dropsie
or
Ague
,
but
since
my
appetite
is
gone
,
and
I
have
lived
temperately
,
I
have
had
no
health
;
Ergo
,
I
must
return
to
my
intemperance
,
as
the
onely
way
to
health
.
]
Alas
!
Is
this
the
use
that
is
made
of
all
our
experiences
of
the
causes
and
progress
of
our
Calamities
?
What
have
you
and
we
,
and
all
smarted
as
we
have
done
,
and
are
you
so
speedily
ready
to
return
to
the
way
that
will
engage
you
in
violence
against
them
that
should
be
suffered
to
live
in
peace
?
If
the
furnace
that
should
have
refined
us
,
and
purified
us
all
to
a
greater
height
of
love
,
have
but
enflamed
us
to
greater
wrath
,
wo
to
us
,
and
to
the
Land
that
beareth
us
.
What
doleful
things
doth
this
prognosticate
you
,
that
Prisons
,
or
other
penalties
,
will
not
change
mens
Judgements
:
And
if
it
drive
some
to
comply
against
their
Consciences
,
and
destroy
their
Souls
,
and
drive
the
more
conscientious
out
of
the
Land
,
or
destroy
their
bodies
,
and
breed
in
mens
mindes
a
rooted
opinion
,
that
Bishops
that
are
still
hurting
and
afflicting
them
,
(
even
for
the
things
in
which
they
exercise
the
best
of
their
understanding
,
and
cautelously
to
avoid
sin
against
God
)
are
no
Fathers
,
Friends
or
Edifiers
,
but
Destroyers
;
alas
!
who
will
have
the
gain
of
this
?
O
let
us
no
more
bite
and
devour
one
another
,
lest
we
be
devoured
one
of
another
,
Gal.
5.
15.
or
Christ
be
provoked
to
decide
the
Controversie
more
sharply
then
we
desire
or
expect
.
4.
But
really
,
hath
liberty
to
forbear
the
Liturgie
produced
such
divisions
as
you
mention
?
The
licence
or
connivance
that
was
granted
to
Hereticks
,
Apostates
,
and
foul-mouthed
raylers
against
the
Scripture
,
Ministry
,
and
all
Gods
Ordinances
,
indeed
bred
confusions
in
the
Land
;
but
it
is
to
us
matter
of
admiration
to
observe
(
clean
contrary
to
your
intimation
)
how
little
discord
there
was
in
Prayer
,
and
other
parts
of
Worship
among
all
the
Churches
throughout
the
three
Nations
,
that
agreed
in
Doctrine
,
and
that
forbore
the
Liturgie
.
It
is
wonderful
to
us
in
the
review
to
consider
,
with
what
love
,
and
peace
,
and
concord
,
they
all
spoke
the
same
things
that
were
tied
to
no
Form
of
words
,
even
those
that
differed
in
some
points
of
Discipline
,
even
to
a
with-drawing
from
local
Communion
with
us
,
yet
strangely
agreed
with
us
in
Worship
.
And
where
have
there
been
less
Heresies
,
Schisms
,
then
in
Scotland
,
where
there
was
no
such
Liturgie
to
unite
them
?
If
you
tell
us
of
those
that
differ
from
us
in
Doctrine
,
and
are
not
of
us
,
it
is
as
impertinent
to
the
point
of
our
own
agreement
in
VVorship
,
as
to
tell
us
of
the
Papists
.
[
And
the
best
expedients
to
unite
us
all
to
that
again
,
Prayer
and
Humility
are
indeed
the
necessary
means
of
peace
:
coercive
Magistra●ical
power
be
easily
submitted
to
,
as
from
the
King
,
(
how
unfit
Subjects
soever
Church-men
are
of
such
a
power
)
yet
he
that
knoweth
his
superiours
best
,
doth
honour
God
more
,
and
supposeth
God
more
infallible
then
man
,
and
will
feel
himself
most
indispensibly
bound
by
Gods
commands
,
and
bound
not
to
obey
man
against
the
Lord
.
And
whereas
there
is
much
said
against
the
peoples
taking
on
them
to
judge
of
the
lawfulness
of
things
commanded
them
by
superiours
,
we
add
,
5.
That
humble
men
may
believe
that
their
superiours
are
fallible
;
that
it
is
no
impossibility
to
command
things
that
God
forbids
;
that
in
such
cases
,
if
we
have
sufficient
means
to
discern
the
sinfulness
of
such
commands
,
we
must
make
use
of
them
,
and
must
obey
God
rather
then
men
;
that
when
the
Apostles
acted
according
to
such
a
resolution
,
Act.
4.
19.
and
Daniel
and
the
three
VVitnesses
,
Dan.
6.
&
3.
they
all
exercised
a
judgment
of
discerning
upon
the
matter
of
their
superiours
commands
;
that
not
to
do
so
at
all
,
is
to
make
Subjects
Brutes
,
and
so
no
Subjects
,
because
not
rational
free
Agents
,
or
to
make
all
Governours
to
be
Gods
:
and
lastly
,
that
it
will
not
save
us
from
Hell
,
nor
justifie
us
at
Judgement
for
sinning
against
God
,
to
say
that
superiours
commanded
us
;
nor
will
it
prove
all
the
Martyrs
to
be
sinners
and
condemned
,
because
they
judged
of
their
superiours
commands
,
and
disobeyed
them
.
All
which
we
say
,
to
shew
the
insufficiency
of
the
Remedy
here
by
you
propounded
,
(
the
humility
of
Inferiours
)
unless
you
will
also
add
your
help
;
without
obedience
there
is
no
order
or
lasting
concord
to
be
expected
:
And
by
abasing
the
eternal
God
,
so
far
as
to
set
him
and
his
Laws
below
a
creature
,
under
pretence
of
obedience
to
the
creature
,
no
good
can
be
expected
,
because
no
peace
with
heaven
;
without
which
,
peace
with
men
is
but
a
confederacy
,
hastning
each
party
to
destruction
:
and
therefore
absolute
obedience
must
be
given
onely
to
God
the
absolute
Soveraign
.
In
all
this
we
suppose
that
we
are
all
agreed
:
and
therefore
,
6.
and
lastly
,
we
must
say
that
the
way
to
make
us
think
the
Bishops
to
be
so
wise
,
and
careful
Guides
and
Fathers
to
us
,
is
nor
for
them
to
seem
wiser
then
the
Apostles
,
and
make
those
things
of
standing
necessity
to
the
Churches
unity
,
which
the
Apostles
never
made
so
;
nor
to
forbid
all
to
preach
the
Gospel
,
or
to
hold
Communion
with
the
Church
,
that
dare
not
conform
to
things
unnecessary
.
Love
and
tenderness
are
not
used
to
express
themselves
by
hurting
and
destroying
men
for
nothing
;
and
to
silence
and
reject
from
Church-Communion
for
a
●eremony
,
and
in
the
mean
time
to
perswade
men
that
they
love
them
,
is
but
to
stab
or
famish
all
the
sick
persons
in
the
Hospital
or
Family
,
whose
stomacks
cannot
take
down
the
d●sh
we
offer
them
,
or
whose
throats
are
too
narrow
to
swallow
so
big
a
morsel
as
we
send
them
;
and
when
we
have
done
,
to
tell
them
,
the
onely
remedy
is
for
them
to
believe
we
love
them
,
and
are
tender
of
them
.
And
who
knows
not
that
a
man
may
think
well
of
his
Superiours
,
that
yet
may
question
whether
all
that
he
teacheth
or
commandeth
him
,
be
lawful
?
[
If
it
be
objected
,
To
this
passage
we
humbly
crave
your
consideration
of
these
Answers
:
[
On
the
contrary
we
judge
,
If
the
Liturgie
should
be
altered
,
Bradshaws
,
Nicolls
,
and
other
mens
Writings
.
[
To
the
first
general
Proposal
,
Prop.
a.
1.
we
answer
:
That
as
to
that
part
of
it
which
requires
that
the
matter
of
the
Liturgie
may
not
be
private
opinion
or
fancy
,
VVe
call
those
Opinions
which
are
not
determined
Certainties
;
Jerusalem
,
Alexandria
and
Antioch
hath
erred
,
so
also
the
Church
of
Rome
hath
erred
,
not
onely
in
their
living
,
and
manner
of
Ceremonies
,
but
also
in
matters
of
Faith
:
and
saith
Rogers
,
in
Art.
20.
They
are
out
of
the
way
,
which
think
that
either
one
man
,
as
the
Pope
,
or
any
certain
Calling
of
men
,
as
the
Clergie
,
hath
power
to
decree
and
appoint
Rites
or
Ceremonies
,
though
of
themselves
good
,
unto
the
whole
Church
of
God
,
dispersed
over
the
universal
world
.
]
And
indeed
,
if
you
would
have
all
that
corruption
brought
into
our
Liturgie
,
and
Discipline
,
and
Doctrine
,
which
the
Papists
,
Greeks
,
and
others
that
undoubtedly
make
up
the
far
greater
number
of
the
now
universal
Church
do
use
;
you
would
deserve
no
more
thanks
of
God
or
man
,
then
he
that
would
have
all
Kings
,
and
Nobles
,
and
Gentry
levelled
with
the
poor
Commons
,
because
the
latter
are
the
greater
number
;
or
then
he
that
would
have
the
healthful
conformed
to
the
sick
,
when
an
Epidemical
Disease
hath
made
them
the
Majority
;
or
then
he
that
would
teach
us
to
follow
a
multitude
to
do
evil
,
and
to
break
more
then
the
least
Commands
,
because
the
greater
number
break
them
.
We
pray
you
therefore
to
take
it
for
no
justification
of
any
uncertain
or
faulty
passage
in
our
Liturgis
,
though
the
greater
number
now
are
guilty
of
it
.
3.
And
we
must
beseech
you
,
if
the
Churches
Judgement
or
Practise
must
be
urged
,
that
you
would
do
us
the
justice
as
to
imitate
the
ancient
Churches
in
you
sense
of
the
quality
,
and
the
mode
and
measure
of
using
and
imposing
things
,
as
well
as
in
the
materials
used
and
imposed
.
Consider
not
onely
[
whether
you
finde
such
things
received
by
the
ancient
Churches
,
]
but
also
consider
how
they
were
received
,
esteemed
and
used
;
whether
as
necessary
or
indifferent
;
as
points
of
Faith
,
or
doubtful
Opinion
;
whether
forced
on
others
,
or
left
to
their
free
choice
.
If
you
finde
,
that
the
generality
of
the
Antient
Churches
received
the
White
Garment
after
Baptism
,
and
the
tasting
of
Milk
and
Honey
,
as
Ceremonies
freely
,
though
generally
used
;
you
should
not
therefore
force
men
to
use
them
.
If
you
finde
,
that
the
Doctrine
of
the
Mil●ennium
,
or
of
Angels
corporeity
was
generally
received
as
an
Opinion
,
it
will
not
warrant
you
to
receive
either
of
them
as
a
certain
necessary
truth
.
If
you
finde
,
that
the
general
Councils
forbad
Kneeling
in
any
Adoration
on
the
Lords
days
,
but
without
force
against
Dissenters
;
you
may
not
go
deny
the
Sacrament
to
all
that
kneel
,
nor
yet
forbid
them
to
keel
in
praying
.
So
if
you
finde
some
little
parcels
of
our
Liturgie
,
or
some
of
our
Ceremonies
used
as
things
indifferent
,
left
to
choice
,
forced
upon
none
,
but
one
Church
differing
from
another
in
such
usages
or
observances
,
this
will
not
warrant
you
to
use
the
same
things
as
necessary
to
order
,
unity
or
peace
,
and
to
be
forced
upon
all
:
use
them
no
otherwise
then
the
Churches
used
them
.
[
We
heartily
desire
,
The
desire
of
your
hearts
is
the
grief
of
our
hearts
;
Greg.
Thaumaturgus
before
him
at
Neocesarea
,
and
all
Pastors
in
Justin
Martyrs
and
Tertullians
days
.
And
how
injurious
is
it
to
the
Publick
Officers
of
Christ
,
the
Bishops
and
Pastors
of
the
Churches
,
to
be
called
private
men
?
who
are
publick
persons
in
the
Church
,
if
they
be
not
?
Every
single
person
is
not
a
private
person
,
else
Kings
and
Judges
would
be
so
.
And
have
you
not
better
means
to
shut
out
private
opinions
,
then
the
forbidding
Ministers
praying
in
the
Pulpit
,
according
to
the
variety
of
subjects
and
occasions
?
You
have
first
the
Examination
of
persons
to
be
ordained
,
and
may
see
that
they
be
able
to
speak
sense
,
and
fit
to
manage
their
proper
works
with
judgement
and
discretion
,
before
you
ordain
them
;
And
some
confidence
may
be
put
in
a
man
in
his
proper
calling
and
work
,
to
which
he
is
admitted
with
so
great
care
,
as
we
hope
(
or
desire
)
you
will
admit
them
.
If
you
are
necessitated
to
admit
some
few
that
are
injudicious
,
or
unmeet
,
we
beseech
you
(
not
onely
to
restore
the
many
hundred
worthy
men
laid
by
,
to
a
capacity
,
but
that
you
will
not
so
dishonour
the
whole
Church
,
as
to
suppose
all
such
,
and
to
use
all
as
such
,
but
restrain
those
that
deserve
restraint
,
and
not
all
others
for
their
sakes
:
And
next
,
you
have
a
Publick
Rule
(
the
holy
Scripture
)
for
these
men
to
pray
by
.
And
if
any
of
them
be
intolerably
guilty
of
weaknesses
or
rashness
,
or
other
miscarriages
,
the
words
being
spoken
in
publick
,
you
have
witnesses
enow
,
and
sure
there
is
power
enough
in
Magistrates
and
Bishops
to
punish
them
;
and
if
they
prove
incorrigible
,
to
cast
them
out
.
In
all
other
Professions
these
means
are
thought
sufficient
to
regulate
the
Professors
.
His
Majesty
thinks
it
enough
to
regulate
his
Judges
,
that
he
may
chuse
able
men
,
and
fit
to
be
trusted
in
their
proper
work
;
and
that
they
are
respo●sible
for
all
their
male-administrations
,
without
prescribing
them
Forms
,
beyond
which
they
may
not
speak
any
thing
in
their
Charge
.
Physitians
being
first
tryed
,
and
responsible
for
their
doings
,
are
constantly
trusted
with
the
lives
of
high
and
low
,
without
tying
them
to
give
no
counsel
or
medicine
but
by
the
prescript
of
a
Book
,
or
determination
of
a
Colledge
.
And
it
is
so
undeniable
,
that
your
reason
makes
more
against
Preaching
,
and
for
onely
reading
Homilies
,
as
that
we
must
like
it
the
worse
,
if
not
fear
what
will
become
of
Preaching
also
.
For
,
1.
It
is
known
that
in
Preaching
a
man
hath
far
greater
opportunity
and
liberty
to
vent
a
false
or
private
opinion
,
then
in
Prayer
.
2.
It
is
known
de
eventu
,
that
it
is
much
more
ordinary
.
And
if
you
say
,
[
That
he
speaks
not
the
words
of
the
Church
,
but
his
own
,
nor
unto
God
,
but
man
,
and
therefore
it
is
less
matter
:
]
We
answer
,
It
is
as
considerable
,
if
not
much
more
,
from
whom
he
speaks
,
then
to
whom
he
speaks
as
the
M●nister
of
Christ
,
in
his
stead
and
name
,
2
Cor.
3.
19
,
20.
And
it
is
as
a
higher
,
so
a
more
reverend
thing
to
speak
in
Gods
Name
to
the
people
,
then
in
the
peoples
name
to
God
;
and
to
speak
that
which
we
call
Gods
Word
,
or
Truth
,
or
Message
,
then
that
which
we
call
but
our
own
desire
:
we
make
a
God
a
lyar
,
or
corrupt
in
his
words
,
if
we
speak
a
falshood
in
his
Name
;
we
make
but
our selves
lyars
,
if
we
speak
a
falshood
to
him
in
our
names
:
the
former
therefore
is
the
more
heynous
and
dreadful
abuse
,
and
more
to
be
avoided
:
or
if
but
equally
,
it
shews
the
tende●cy
of
your
reason
,
(
for
we
will
not
say
of
your
designe
,
as
hoping
you
intend
not
to
make
us
Ruff●ans
.
)
We
do
therefore
for
the
sake
of
the
poor
threatned
Church
,
beseech
you
that
you
will
be
pleased
to
repent
of
these
desires
,
and
not
to
prosecute
them
,
considering
that
to
avoid
a
lesser
evil
(
avoidable
by
safer
means
)
you
will
bring
a
far
greater
evil
on
the
Churches
,
and
such
as
is
like
to
strip
these
Nations
of
the
glory
in
which
they
have
excelled
the
rest
of
the
world
▪
even
a
learned
,
able
,
holy
Ministry
,
and
a
people
sincere
,
and
serious
,
and
understanding
in
the
matters
of
their
salvation
.
For
,
1.
As
it
is
well
known
that
an
ignorant
man
may
read
a
Prayer
and
Homily
as
distinctly
and
laudably
as
a
learned
Divine
,
and
so
may
do
the
work
of
a
Minister
,
if
this
be
it
;
so
it
is
known
that
mans
nature
is
so
addicted
to
ease
and
sensual
diversions
,
as
that
multitudes
will
make
no
better
preparations
,
when
they
find
that
no
more
is
necessary
,
when
they
are
as
capable
of
their
places
and
maintenance
if
they
can
but
read
,
and
are
forced
upon
no
exercise
of
their
parts
,
which
may
detect
and
shame
their
ignorance
,
but
the
same
words
are
to
be
read
by
the
ablest
and
ignorantest
man
:
it
is
certain
that
this
will
make
multitudes
idle
in
their
Academical
Studies
,
and
multitudes
to
spend
their
time
idly
all
the
year
,
in
the
course
of
their
Ministry
:
and
when
they
have
no
necessity
that
they
are
sensible
of
,
of
diligent
studies
,
it
will
let
loose
their
f●eshly
voluptuous
inclinations
,
and
they
will
spend
their
time
in
sports
,
and
drinking
,
and
prating
,
and
idleness
;
and
this
will
be
a
Seminary
of
Lust
:
or
they
will
follow
the
world
,
and
drown
themselves
in
Covetousness
and
Ambition
,
and
their
hearts
will
be
like
their
studies
.
As
it
's
the
way
to
have
a
holy
able
Ministry
,
to
engage
them
to
holy
studies
,
to
meditate
on
Gods
Law
day
and
night
;
so
it
's
the
way
to
have
an
ignorant
,
prophane
and
scandalous
Ministry
,
(
and
consequently
Enemies
to
serious
Godliness
in
others
)
to
impose
upon
them
but
such
a
work
,
as
in
ignorance
and
idleness
they
may
perform
as
well
as
the
judicious
and
the
diligent
.
If
it
be
said
,
[
That
their
parts
may
be
tryed
and
exercised
some
other
way
:
]
We
answer
,
Where
should
a
Ministers
parts
be
exercised
,
if
not
in
the
Pulpit
or
the
Church
,
and
in
Catechising
,
in
private
Baptism
and
Communion
,
and
in
the
visitation
of
the
sick
?
their
work
also
is
such
as
a
School-boy
may
do
as
well
as
they
,
their
ignorance
having
the
same
Cloak
,
as
in
publick
.
If
it
be
said
,
[
That
a
Ministers
work
is
not
to
shew
his
parts
:
]
We
answer
,
But
his
Ministerial
work
is
to
shew
men
their
sins
,
and
to
preach
the
wonderful
mysteries
of
the
Gospel
,
to
help
men
to
search
,
and
understand
the
Scriptures
,
and
to
search
,
and
to
know
their
hearts
,
and
to
know
God
in
Christ
,
and
to
hope
for
the
glory
that
is
to
be
revealed
;
and
fervently
to
pray
for
the
success
of
his
endeavours
,
and
the
blessings
of
the
Gospel
on
the
people
,
and
chearfully
to
praise
God
for
his
●arious
benefits
;
which
cannot
be
done
without
Abilities
.
A
●hysitians
work
is
not
to
shew
his
parts
ultimately
,
but
it
is
to
do
that
for
the
cure
of
diseases
which
without
parts
he
cannot
do
;
and
in
the
exercise
of
his
parts
,
(
on
which
the
issue
much
depends
)
to
save
mens
lives
.
The
ostentation
of
his
good
works
,
is
not
the
work
of
a
good
Christian
;
and
yet
he
must
so
let
his
light
shine
before
men
,
that
they
may
see
his
good
works
,
and
glorifie
God
.
And
undeniable
experience
tells
us
,
That
God
ordinarily
proportioneth
the
success
and
blessing
to
the
skill
,
and
holiness
,
and
diligence
of
the
Instruments
;
and
blesseth
not
the
labours
of
ignorant
,
ungodly
Drones
,
as
he
doth
the
labours
of
able
faithful
Ministers
.
And
also
that
the
readiest
way
to
bring
the
Gospel
into
contempt
with
the
world
,
and
c●use
all
Religion
to
dwindle
away
into
Formality
first
,
and
then
to
Barbarism
and
Brutishness
,
is
to
let
in
an
ignorant
,
idle
,
vicious
Ministry
,
that
will
become
the
peoples
scorn
:
Yea
,
this
is
the
way
to
extirpate
Christianity
out
of
any
Country
in
the
world
,
which
is
decaying
apace
,
when
men
grow
ignorant
of
the
nature
and
reasons
of
it
,
and
unexperienced
in
its
power
and
delightful
fruits
,
and
when
the
Teachers
themselves
grow
unable
to
defend
it
.
And
we
must
adde
,
That
whatsoever
can
be
expected
duely
to
affect
the
heart
,
must
keep
the
intellect
,
and
all
the
faculties
awake
in
diligent
attention
and
exercise
:
And
in
the
use
of
a
Form
,
which
we
have
frequently
heard
and
read
,
the
faculties
are
not
so
necessitated
and
urged
to
attention
,
and
serious
exercise
,
as
they
be
when
from
our
own
understanding
we
are
set
about
the
natural
work
of
representing
to
others
what
we
discern
and
feel
.
Mans
minde
is
naturally
sloathful
,
and
will
take
its
ease
,
and
remit
its
seriousness
longer
then
it
is
urged
by
necessity
,
or
drawn
out
by
delight
:
When
we
know
beforehand
,
that
we
have
no
more
to
do
,
but
read
a
Prayer
or
Homily
,
we
shall
ordinarily
be
in
danger
of
letting
our
minds
go
another
way
,
and
think
of
other
matters
,
and
be
senceless
of
the
work
in
hand
.
Though
he
is
but
an
Hypocrite
that
is
carried
on
by
no
greater
motive
then
mans
observation
and
approbation
;
yet
is
it
a
help
not
to
be
despised
,
when
even
a
necessity
of
avoiding
just
shame
with
men
,
shall
necessarily
awake
our
invention
,
and
all
our
faculties
to
the
work
,
and
be
a
concurrent
help
with
spiritual
motives
.
And
common
experience
tells
us
,
That
the
best
are
apt
to
loose
a
great
deal
of
their
affection
by
the
constant
use
of
the
same
words
or
forms
.
Let
the
same
Sermon
be
preached
an
hundred
times
over
,
and
try
whether
an
hundred
for
one
will
not
be
much
less
moved
by
it
,
then
they
were
at
first
.
It
is
not
onely
the
common
corruption
of
our
nature
,
but
somewhat
of
innocent
infirmity
that
is
the
cause
of
this
.
And
man
must
cease
to
be
man
,
or
to
be
mortal
,
before
it
will
be
otherwise
.
So
that
the
nature
of
the
thing
,
and
the
common
experience
of
our
own
dispositions
,
and
of
the
effect
on
others
,
assureth
us
,
that
understanding
serious
Godliness
,
is
like
to
be
extinguished
,
if
onely
Forms
be
allowed
in
the
Church
,
on
pretence
of
extinguishing
errors
and
divisions
:
And
though
we
have
concurred
to
offer
you
our
more
corrected
Nepent●es
,
yet
must
we
before
God
and
me●
,
protest
against
the
dose
of
Opium
which
you
here
prescribe
or
wish
for
,
as
that
which
plainly
tendeth
to
cure
the
di●ease
by
the
extinguishing
of
life
,
and
to
unite
us
all
in
a
dead
Religion
.
And
when
the
Prayers
that
avail
must
be
effectual
and
ferve
●t
,
Jam
5.
16.
and
God
will
be
worshipped
in
spirit
and
truth
,
and
more
regardeth
the
f●ame
of
the
heart
,
then
the
comeliness
of
expression
;
we
have
no
reason
to
be
taken
with
any
thing
that
pretends
to
help
the
tongue
,
while
we
are
sure
it
ordinarily
hurts
the
heart
:
And
it
is
not
the
affirmations
of
any
men
in
the
world
,
perswading
us
of
the
harmlessness
of
such
a
course
,
that
can
so
far
un-man
us
,
as
to
make
us
dis-believe
both
our
own
experience
,
and
common
observation
of
the
effects
on
others
.
Yet
we
confess
that
some
Forms
have
their
laudable
use
,
to
cure
that
errour
and
vice
that
lyeth
on
the
other
extream
.
And
might
we
but
sometimes
have
the
liberty
to
interpose
such
words
as
are
needful
to
call
home
and
quicken
attention
and
affection
,
we
should
think
that
a
convenient
conjunction
of
both
might
be
a
well-tempered
means
to
the
common
constitutions
of
most
.
But
still
we
see
the
world
will
run
into
extreams
,
whatever
be
said
or
done
to
hinder
it
.
It
is
but
lately
that
we
were
put
to
it
,
against
one
extream
,
to
defend
the
lawfulness
of
a
Form
of
Liturgie
;
now
the
other
extream
it
troubleth
us
,
that
we
are
forced
against
you
,
even
such
as
you
,
to
defend
the
use
of
such
Prayers
of
the
Pastors
of
the
Churches
,
as
are
necessarily
varied
according
to
subjects
and
occasions
,
while
you
would
have
no
Prayer
at
all
in
the
Church
,
but
such
prescribed
Forms
.
And
why
may
we
not
adde
,
That
whoever
maketh
the
Forms
imposed
on
us
,
if
he
use
them
,
is
guilty
as
well
as
we
of
praying
accordi●g
to
his
private
Conceptions
?
And
that
we
never
said
it
proved
from
Scripture
,
that
Christ
appointed
any
to
such
an
Office
,
as
to
make
Prayers
for
other
Pastors
and
Churches
to
offer
up
to
God
:
and
that
this
being
none
of
the
work
of
the
Apostolical
,
or
common
Ministerial
Office
in
the
Primitive
Church
,
is
no
work
of
any
Office
of
Divine
Institution
.
[
To
that
part
of
the
Proposal
,
And
may
we
not
thus
mention
Orthodox
persons
to
men
that
profess
they
agree
with
us
in
Doctrinals
▪
unless
we
digress
to
tell
you
who
they
be
?
Vincentius
Liniensis
)
If
you
will
say
,
that
our
pretence
and
claim
is
unjust
,
we
call
for
your
Authority
to
judge
our
hearts
,
or
dispose
us
from
the
number
of
the
Orthodox
,
or
else
for
your
proofs
to
make
good
your
accusation
.
But
however
you
judge
,
we
rejoyce
in
the
expectation
of
the
righteous
Judgment
that
shall
finally
decide
the
Controversie
;
to
which
,
from
this
Aspersion
,
we
appeal
.
[
To
th●se
Generals
,
You
needed
not
go
a
fishing
for
our
Charge
;
[
It
was
the
wisdom
of
our
Reformers
to
draw
up
such
a
Liturgie
as
If
it
be
blameless
,
(
Mal.
1.
13.
)
and
that
you
call
evil
good
in
justifying
its
blemishes
,
which
in
humble
modesty
we
besought
you
to
amend
,
or
excuse
us
from
offering
,
then
God
will
better
judge
of
the
unlawful
act
,
then
you
have
done
.
But
you
have
not
proved
that
all
or
most
of
us
have
caused
the
people
at
all
to
dislike
it
;
if
any
of
us
have
,
yet
weigh
our
Argument
,
though
from
the
present
state
of
Affairs
:
or
if
you
will
not
hear
us
,
we
beseech
you
hear
the
many
Ministers
in
England
,
that
never
medled
against
the
Liturgy
,
and
the
many
moderate
Episcopal
Divines
,
that
have
used
it
,
and
can
do
still
,
and
yet
would
earnestly
intreat
you
to
alter
it
,
partly
because
of
what
in
it
needs
alteration
,
and
partly
in
respect
to
the
Commodity
of
others
;
Or
at
least
we
beseech
you
recant
,
and
obliterate
such
passages
as
would
hinder
all
your selves
from
any
Act
of
Reformation
hereabout
,
that
if
any
man
among
you
would
find
fault
with
some
of
the
grosser
things
,
which
we
laid
open
to
you
,
(
tenderly
and
sparingly
)
and
would
●eform
them
,
he
may
not
presently
forfeit
the
reputation
of
being
a
Protestant
.
And
astly
,
we
beseech
you
deny
not
again
the
name
of
Protestants
to
the
Pri●ate
of
Ireland
,
the
Archbishop
of
York
,
and
the
many
others
that
had
divers
meetings
for
the
Reformation
of
the
Liturgie
,
and
who
drew
up
that
Catalogue
of
faults
,
or
points
that
needed
mending
,
which
is
yet
to
beseen
in
print
;
they
took
not
advantage
of
their
own
unwarrantable
Acts
for
the
attempting
of
that
alteration
.
[
The
third
and
fourth
Proposals
may
go
together
,
What
is
most
for
edification
,
[
Good
Lord
deliver
us
,
]
and
[
We
beseech
thee
to
hear
us
,
good
Lord
;
]
while
the
Minister
onely
reciteth
the
matter
of
the
matter
of
the
prayer
,
and
maketh
none
of
the
Request
at
all
;
we
fear
lest
by
parity
of
reason
the
people
will
claim
the
work
of
preaching
,
and
other
parts
of
the
Ministerial
Office
:
3.
And
we
mentioned
that
which
all
our
ears
are
witnesses
of
,
that
while
half
the
Psalms
and
Hymns
,
&c.
are
said
by
such
of
the
people
as
can
say
them
,
the
murmur
of
their
voices
in
most
Congregations
is
so
unintelligible
and
confused
,
as
must
hinder
the
edification
of
all
the
rest
;
for
who
is
edified
by
that
which
he
cannot
understand
?
We
know
not
what
you
mean
by
citing
2
Chron.
7.
1
,
4.
Ezra
3.
11.
where
there
is
not
a
word
of
publick
prayer
,
but
in
one
place
of
an
Acclamation
,
upon
an
extraordinary
sight
of
the
glory
of
the
Lord
,
which
made
them
praise
the
Lord
,
and
say
,
[
He
is
good
,
for
his
mercy
is
for
ever
;
]
when
the
prayer
that
went
before
was
such
as
you
call
[
A
long
tedious
prayer
,
]
uttered
by
Solomon
alone
,
without
such
breaks
and
discants
.
And
in
the
other
places
is
no
mention
of
prayer
at
all
,
but
of
singing
praise
;
and
that
not
by
the
people
,
but
by
the
Priests
and
Levites
,
saying
the
same
words
,
[
For
he
is
good
,
for
his
mercy
endures
for
ever
towards
Israel
:
]
The
people
are
said
to
do
no
more
then
shout
with
a
great
shout
,
because
the
foundation
of
the
House
was
laid
;
and
if
shouting
be
it
that
you
would
prove
,
it
's
not
the
thing
in
Question
.
Let
the
ordinary
mode
of
praying
in
Scripture
be
observed
,
in
the
prayers
of
David
,
Solomon
,
Ezra
,
Daniel
,
or
any
other
;
and
if
they
were
by
breaks
,
and
frequent
beginnings
and
endings
,
and
alternate
Interlocutions
of
the
people
,
as
yours
are
,
then
we
will
conform
to
your
mode
,
which
now
offends
us
;
but
if
they
were
not
,
we
beseech
you
reduce
yours
to
the
examples
in
Scripture
:
we
desire
no
other
rule
to
decide
the
Controversie
by
.
As
to
your
Citation
,
1
Socrat.
there
tells
us
of
the
alternate
singing
of
the
Arrians
in
the
reproach
of
the
Orthodox
,
and
that
Chrysostome
(
not
a
Synod
)
compiled
Hymns
to
be
sung
in
opposition
to
them
in
the
streets
,
which
came
in
the
end
to
a
Tumult
and
Bloudshed
.
And
hereupon
he
tells
us
of
the
original
of
alternate
singing
,
viz.
a
pretended
Vi●ion
of
Ignatius
,
that
heard
Angels
sing
in
that
order
.
And
what
is
all
this
to
alternate
Reading
,
and
praying
,
or
to
a
Divine
Institution
,
when
here
is
no
mention
of
reading
or
praying
,
but
of
singing
Hymns
;
and
that
not
upon
pretence
of
Apostolical
Tradition
,
but
a
Vision
of
uncertain
credit
?
Theodore
also
speaketh
onely
of
singing
Psalms
alternately
,
and
not
a
word
of
reading
or
praying
so
;
and
he
fetcheth
that
way
of
singing
also
as
Socrat.
doth
,
but
from
the
Church
at
Antioch
,
and
not
from
any
pretended
Doctrine
or
Practise
of
the
Apostles
:
and
neither
of
them
speaks
a
word
of
the
necessity
of
it
,
or
of
forcing
any
to
it
:
so
that
all
these
your
Citations
,
speaking
not
a
word
so
much
as
of
the
very
Subject
in
question
,
are
marvellously
impertinent
.
The
words
[
Their
Worship
,
]
seem
to
intimate
that
singing
of
Psalms
is
part
[
of
our
Worship
,
]
and
not
of
yours
:
we
hope
you
disown
it
not
;
for
our
parts
we
are
ashamed
of
it
.
Your
distinction
between
Hopkins
and
Davids
Psalms
,
as
if
the
metre
allowed
by
Authority
to
be
sung
in
Churches
,
made
them
to
be
no
more
Davids
Psalms
,
seemeth
to
us
a
very
hard
saying
.
If
it
be
because
it
is
a
Translation
,
then
the
prose
should
be
none
of
Davids
Psalms
neither
,
nor
any
Translation
be
the
S●ripture
.
If
it
be
because
it
is
in
metre
,
then
the
exactest
Translation
in
metre
should
be
none
of
the
Scripture
.
If
because
it
's
done
imperfectly
,
then
the
old
Translation
of
the
Bible
,
used
by
Common-Prayer-Book
,
should
not
be
Scripture
.
As
to
your
reason
for
the
supposed
priority
,
1.
Scripture-examples
telling
us
,
that
the
people
had
more
part
in
the
Psalms
,
then
in
the
Prayers
or
Reading
,
satisfie
us
,
that
God
and
his
Church
then
saw
a
disparity
of
Reason
.
2.
Common
Observation
tells
us
,
That
there
is
more
order
,
and
less
hinderance
of
Edification
in
the
peoples
singing
,
then
in
their
reading
and
praying
together
vocally
.
[
It
is
desired
that
nothing
should
be
in
the
Liturgie
,
Chrys.
Ser.
11.
in
Heb.
10.
Cyrill
.
Catec
.
myst
.
5.
St.
Aug.
Ep.
119
,
ut
40
dies
ante
Pascha
observetur
,
Ecclesiae
consuetudo
roboravit
:
and
St.
Hierom
ad
Marcell
,
says
,
it
was
secundum
traditionem
Apostolorum
:
This
Demand
then
tends
not
to
peace
,
but
Dissention
.
The
fasting
forty
days
may
be
in
imitation
of
our
Saviour
,
for
all
that
is
here
said
to
the
contrary
;
for
though
we
cannot
arrive
to
his
perfection
,
abstaining
wholly
from
meat
so
long
;
yet
we
may
fast
forty
days
together
,
either
Cornelius
his
fast
,
till
three
of
the
Clock
after
noon
,
or
Saint
Peters
fast
,
till
noon
;
or
at
least
Daniels
fast
,
abstaining
from
meats
and
drinks
of
delight
;
and
thus
far
imitate
our
Lord.
]
If
we
had
said
that
the
Church
is
contentious
if
it
adore
God
in
kneeling
on
the
Lords
Days
,
Tertul.
de
jejun
.
l.
2.
cap.
14.
pleading
for
the
Montanists
,
[
Si
omnem
in
totum
devotionem
temporum
,
&
dierum
,
&
mensium
,
&
annorum
erasit
Apostolus
,
cur
Pascha
celebramus
anno
circulo
in
mense
primo
?
cur
quadraginta
inde
diebus
in
omni
exulcatione
deturrimus
?
Cur
stationibus
quartam
&
sextam
,
sabbati
dicamus
?
&
jejuniis
Parasceven
?
quanquam
vos
etiam
sabbatum
si
quando
continutatis
;
nunquam
nisi
in
Pascha
jejunandum
,
&c.
And
cap.
15.
excusing
that
rigour
of
their
Fasts
,
[
quantula
est
apud
nos
interdictio
ciborum
,
duus
in
anno
.
Hebdomadas
xerophagiarum
nec
totas
,
exceptis
scilicet
sabbatis
,
&
dominicius
offerimus
Deo
:
The
old
general
Fast
at
that
time
was
onely
the
voluntary
unconstrained
fasting
on
Good
Friday
,
and
after
that
on
one
or
two
days
more
,
and
then
on
six
.
Irenaeus
in
a
Fragment
of
an
Epistle
in
Euseb.
Hist.
Lib.
5.
Cap.
26.
Gr.
Lat.
23.
saith
,
(
the
Controversie
is
not
onely
of
the
day
of
Easter
,
but
of
the
kind
of
Fast
it self
:
for
some
think
they
should
fast
one
day
,
some
two
,
others
more
:
some
measure
their
day
by
forty
hours
of
day
and
night
;
and
this
variety
of
those
that
observe
these
Fasts
,
began
not
now
in
our
Age
,
but
long
before
us
with
our
Ancestors
;
who
,
as
is
most
like
,
propagated
to
posterity
the
custome
which
they
retain
,
as
brought
in
by
a
certain
simplicity
,
and
private
will
;
and
yet
all
these
lived
peaceably
among
themselves
,
and
we
keep
peace
among
our selves
;
and
the
difference
of
Fasting
is
so
far
from
violating
the
consonancy
of
Faith
,
as
that
it
even
commendeth
it
.
]
Thus
Irenaeus
,
(
read
the
rest
of
the
Chapter
)
thus
is
the
true
reading
confessed
by
Bellarmine
,
Rigaltius
,
&c.
and
Dionys.
Alexand.
Ep.
Can.
ad
Basil.
pag.
881.
Balsam
saith
,
[
Nor
do
all
equally
and
alike
sustain
those
six
days
of
fasting
;
but
some
pass
them
all
fasting
,
some
two
,
some
three
,
some
four
,
some
more
.
]
And
the
Catholicks
in
Tert
de
jejun
.
cap.
2.
says
,
Itaque
de
caetero
differentur
jejunandum
,
ex
arbitrio
,
non
ex
imperio
novae
disciplinae
,
pro
temporibus
&
causis
uniuscujusque
sic
&
Apostolos
observasse
,
nul●um
aliud
imponentes
jugum
certorum
,
&
in
commune
omnibus
obeundorum
jejuniorum
:
And
Socrat.
admireth
at
many
Countries
,
that
all
differed
about
the
number
of
days
,
and
yet
all
called
i●
Quadrages●ma
,
lib.
5
c.
22.
Lat.
Gr.
21.
So
Sozomen
lib.
7.
c.
19.
Gr.
&
Niceph.
lib.
12.
cap.
34.
which
may
help
you
to
expound
Hierom
,
and
the
rest
cited
by
you
,
as
Rigaltius
doth
ad
Tertul.
de
jujun.
118.
as
shewing
that
they
did
it
with
respect
to
Christs
forty
days
fast
,
but
not
as
intending
any
such
thing
themselves
as
any
fast
of
forty
days
.
It
is
against
the
Montanists
,
that
the
Quadrag
.
was
but
once
a
year
,
that
Hierom
useth
the
title
of
Apostolical
tradition
.
And
how
to
expound
him
,
see
Epist.
ad
Lucin
,
[
unaqueque
provincia
abundet
in
suo
sensu
,
&
praecepta
Majorum
leges
Apostolicus
arbitretur
;
]
But
saith
August
.
ad
Casulan
Ep.
86.
[
In
Evangelicis
&
Apostolicis
literis
,
totoque
Instrumento
quod
appellatur
Testamentum
Novum
,
animo
id
revolvens
video
preceptum
esse
jejunium
:
quibus
,
autem
die●us
non
oportet
jejunare
,
&
quibus
oport●at
,
precepto
Domini
vel
Apostolorum
non
invenio
definitum
.
]
And
that
Christians
abstinence
in
Lent
was
voluntary
[
quanto
magis
quisque
vel
minus
voluerit
,
vel
potuerit
,
]
August
.
affirmeth
,
cont.
Faustum
Manich.
lib.
30.
cap.
5.
And
Socrat.
ubi
supr
.
saith
,
[
ac
quoniam
nemo
de
care
praeceptum
literarum
monumentis
proditum
potest
ostendere
,
perspicuum
est
Apostolos
liberam
potestatem
in
eadem
cujusque
men●i
,
ac
arbitrio
permisisse
:
ut
quisque
nec
metu
,
nec
necessitate
inductus
quod
bonum
sit
ageret
.
]
And
Prosper
de
vit.
Contempl.
li.
2.
C.
24.
veruntamen
sic
jejunare
,
vel
abstinere
debemus
,
ut
nos
non
jejunandi
,
vel
destinendi
necessitate
subdamus
,
ne
jam
devoti
,
sed
inviti
,
rem
voluntariam
faciamus
.
]
And
Cassianus
,
lib.
2.
col.
21.
cap.
30.
saith
,
[
In
primitiva
Ecclesia
equale
fuisse
jejunium
per
totum
annum
:
Ac
frigescente
devotione
,
cum
negligerentur
jei●nia
inductum
Quadrag
.
à
Sacerdotibus
.
But
when
you
come
to
describe
your
Fast
,
you
make
amends
for
the
length
,
by
making
it
indeed
no
Fast
;
[
To
abstain
from
meats
and
drinks
of
delight
:
]
where
neither
the
thing
nor
the
delight
is
profitable
to
further
us
in
our
duty
to
God
,
is
that
which
we
take
to
be
the
duty
of
every
Christian
all
the
year
,
as
being
a
part
of
our
mortication
,
and
self-denial
,
who
are
commanded
to
crucifie
the
flesh
,
and
to
make
no
provision
to
satisfie
the
lusts
of
it
,
and
to
subdue
our
bodies
:
but
when
those
meats
and
drinks
do
more
help
then
hinder
us
in
the
service
of
God
,
we
take
it
to
be
our
duty
to
use
them
,
unless
when
some
other
accident
forbids
it
,
that
would
make
it
otherwise
more
hurtful
.
And
for
fasting
till
Noon
,
we
suppose
it
is
the
ordinary
way
of
dyet
to
multitudes
of
Sedentary
persons
,
both
Students
,
and
Trades-men
,
that
find
one
meal
a
day
sufficient
for
nature
:
If
you
call
this
fasting
,
your
poor
Brethren
fast
all
their
life
time
,
and
never
knew
that
it
was
fasting
;
But
to
command
hard
Labourers
to
do
so
,
is
but
to
make
it
a
fault
to
have
health
,
or
to
do
their
necessary
work
.
We
beseech
you
bring
not
the
Clergie
under
the
suspition
of
Gluttony
,
by
calling
our
ordinary
wholsome
temperance
by
the
name
of
fasting
.
Sure
Princes
may
feed
as
fully
and
delightfully
as
we
;
yet
Solomon
saith
,
Wo
to
thee
,
O
Land
,
when
thy
King
is
a
Child
,
and
thy
Princes
eat
in
the
morning
.
Blessed
art
thou
,
O
Land
,
when
thy
King
is
the
Son
of
Nobles
,
and
thy
Princes
eat
in
due
season
,
for
strength
,
and
not
for
drunkenness
;
]
For
meer
sensual
delight
it
is
never
lawful
;
And
when
it
is
for
strength
,
it
is
not
to
be
forbidden
,
unless
when
by
accident
it
will
i●fer
a
greater
good
to
abstain
,
Eccl.
20.
16
,
17.
so
Prov.
31.
4
,
6.
It
is
not
for
Kings
to
drink
wine
,
nor
Princes
strong
drink
:
Give
strong
drink
to
him
that
is
ready
to
perish
,
and
wine
to
those
that
be
of
heavy
hearts
.
[
Nor
does
the
Act
of
Parliament
,
If
when
the
express
words
of
a
Statute
are
cited
,
[
Be
it
enacted
,
That
whosoever
shall
by
Preaching
,
Teaching
,
Writing
,
or
open
Speech
notifie
that
any
eating
of
Fish
,
or
forbearing
of
Flesh
,
mentioued
in
this
Statute
,
is
of
a●y
necessity
for
the
saving
of
the
Soul
of
man
,
or
that
it
is
the
Service
of
God
,
otherwise
than
as
other
politick
Laws
are
and
be
,
that
then
such
persons
shall
be
punished
as
the
spreaders
of
false
News
are
,
and
ought
to
be
]
And
whereas
you
say
the
Act
determines
not
any
thing
about
Lent
Fast
,
it
speaks
against
[
eating
Flesh
on
any
dayes
now
usually
observed
as
Fish-dayes
]
and
Lent
is
such
.
And
the
sense
of
the
Act
for
the
Lyturgy
may
better
be
tryed
by
this
,
which
is
plain
,
than
this
reduced
to
that
which
is
more
obscure
.
[
The
Observation
of
Saints
dayes
is
not
as
of
Divine
,
Repl.
The
antiquity
of
the
Translations
mentioned
,
Sect.
1.
[
This
makes
all
the
Lyturgy
void
,
Repl.
You
mistake
us
;
putting
in
,
and
leaving
out
of
the
Liturgy
;
but
of
having
leave
to
intermix
some
Exhortations
or
Prayers
besides
,
to
take
off
the
deadness
which
will
follow
,
if
there
be
nothing
but
the
stinted
Forms
;
we
would
avoid
both
the
extream
that
would
have
no
Forms
,
and
the
contrary
extream
that
would
have
nothing
but
Forms
;
but
if
we
can
have
nothing
but
extreams
,
there
's
no
remedy
;
it
's
not
our
fault
:
And
this
moderation
and
mixture
which
we
move
for
,
is
so
far
from
making
all
the
Lyturgy
void
,
that
it
would
do
very
much
to
make
it
attain
its
end
,
and
would
heal
much
of
the
distemper
which
it
occasioneth
,
and
consequently
would
do
much
to
preserve
the
reputation
of
it
.
As
for
instance
,
if
besides
the
Forms
in
the
Lyturgy
,
the
Minister
might
,
at
Baptism
,
the
Lords
Supper
,
Marriage
,
&c.
interpose
some
suitable
Exhortation
or
Prayer
,
upon
special
occasion
,
when
he
finds
it
needful
:
should
you
deny
this
at
the
visitation
of
the
sick
,
it
would
seem
strange
;
and
why
may
it
not
be
granted
at
other
times
?
It
is
a
matter
of
far
greater
trouble
to
us
,
that
you
would
deny
us
and
all
Ministers
the
Liberty
of
using
any
other
Prayers
besides
the
Lyturgy
,
than
that
you
impose
these
.
Sect.
2.
[
The
Gift
,
Repl.
All
inward
Graces
of
the
Spirit
,
Spirit
of
Pray●r
;
nor
is
the
Spirit
of
Prayer
,
that
Gift
of
Prayer
which
we
speak
of
;
nor
did
we
call
it
by
the
name
of
a
special
Gift
;
nor
did
we
deny
that
ordinary
men
of
natural
parts
,
and
voluble
tongues
may
attain
it
:
But
yet
we
humbly
conceive
,
that
as
there
is
a
Gift
of
Preaching
,
so
also
of
Prayer
,
which
God
bestoweth
in
the
use
of
means
,
diversified
much
according
to
mens
natural
parts
,
and
their
diligence
,
as
other
acquired
abilities
are
;
but
also
much
depending
on
that
Grace
that
is
indeed
special
,
which
maketh
men
love
and
rellish
the
holy
Subjects
of
such
Spiritual
studies
,
and
the
holy
exercise
of
those
Graces
that
are
the
soul
of
Prayer
,
and
consequently
making
men
follow
on
such
exercises
with
delight
and
diligence
,
and
therefore
with
success
;
and
also
God
is
free
in
giving
or
denying
his
Blessing
to
mans
endeavours
:
If
you
think
there
be
no
Gift
of
Preaching
,
you
will
too
dishonourably
level
the
Ministry
.
If
reading
be
all
the
Gift
of
Prayer
or
Preaching
,
there
needs
no
great
understanding
or
learning
to
it
;
nor
should
Coblers
and
Tinkers
be
so
unfit
men
for
the
Ministry
as
they
are
thought
,
nor
would
the
reason
be
very
apparent
why
a
Woman
mightnot
speak
by
Preaching
or
Praying
in
the
Church
.
Sect.
3.
[
But
if
there
be
any
such
Gift
as
is
pretended
,
Repl.
The
Text
speaks
,
Prophet
himself
who
was
the
Speaker
:
Inspiration
excluded
not
the
prudent
exercise
of
Reason
;
but
it
is
a
strange
ordering
,
that
totally
excludeth
the
thing
ordered
.
The
Gift
of
Preaching
(
as
distinct
from
Reading
)
is
to
be
orderly
,
and
with
due
subjection
exercised
;
but
not
to
be
on
that
pretence
extinguished
and
cast
out
of
the
Church
:
And
indeed
if
you
should
command
it
,
you
are
not
to
be
obeyed
,
whatever
we
suffer
.
And
why
then
should
the
Gift
of
Prayer
(
distinct
from
Reading
)
be
cast
out
?
Sect.
4.
[
The
mischiefs
that
come
by
idle
,
Repl.
The
mischiefs
which
you
pretend
,
humane
imperfeotion
,
which
you
would
cure
with
a
mischief
.
Your
Argument
from
the
Abuse
,
against
the
Use
,
is
a
palpable
fallacy
,
which
cast
out
Physitians
in
some
Countries
,
and
rooted
up
Vines
in
others
,
and
condemneth
the
reading
of
the
Scriptures
in
a
known
tongue
among
the
Papists
.
If
the
Apostles
(
that
complained
then
so
much
of
divisions
,
and
Preaching
false
doctrine
,
and
in
envy
,
and
strife
)
had
thought
the
way
of
cure
had
been
in
sending
Ministers
about
the
world
with
a
Prayer-book
or
Sermon
book
,
and
to
have
tyed
them
only
to
read
,
either
one
or
both
of
these
,
no
doubt
but
they
would
have
been
so
regardful
of
the
Church
,
as
to
have
composed
such
a
Prayer-book
or
Sermon
book
themselves
,
and
not
left
us
to
the
uncertainties
of
an
Authority
not
infallible
,
nor
to
the
divisions
that
follow
the
impositions
of
a
questionable
Power
,
or
that
which
unquestionably
is
not
universal
,
and
therefore
can
procure
no
universal
Concord
.
If
one
man
among
you
draw
up
a
Form
of
Prayer
,
it
is
his
single
conception
;
and
why
a
man
as
learned
and
able
,
may
not
be
trusted
to
conceive
a
Prayer
for
the
use
of
a
single
Congregation
,
without
the
dangers
mentioned
by
you
,
as
one
man
to
conceive
a
Prayer
for
all
the
Churches
in
a
Diocess
,
or
a
Nation
,
we
know
not
.
These
words
[
that
the
mischief
is
greater
than
the
pretended
good
]
seem
to
express
an
unjust
accusation
of
ordinary
conceived
Prayer
,
and
a
great
undervaluing
of
the
benefits
:
If
you
would
intimate
that
the
Crimes
expressed
by
you
are
ordinarily
found
in
Ministers
Prayers
,
we
that
hear
such
much
more
frequently
than
you
,
must
profess
we
have
not
found
it
so
(
allowing
men
their
different
measures
of
exactness
,
as
you
have
even
in
writing
.
)
Nay
,
to
the
praise
of
God
we
must
say
,
that
multitudes
of
private
men
can
ordinarily
pray
,
without
any
such
imperfection
as
should
nauseate
a
sober
person
;
and
with
such
seriousness
and
aptness
of
expression
,
as
is
greatly
to
the
benefit
and
comfort
of
our selves
when
we
joyn
with
them
.
And
if
such
general
accusations
may
serve
in
a
matter
of
publick
and
common
fact
,
there
is
no
way
for
the
justification
of
the
Innocent
:
And
that
it
is
no
such
common
Guilt
,
will
seem
more
propable
to
them
that
consider
,
that
such
conceived
Prayers
,
both
prepared
,
and
extemporate
,
have
been
ordinarily
used
in
the
Pulpits
in
England
and
Scotland
,
before
our
dayes
till
now
,
and
there
hath
been
power
enough
(
in
the
Bishops
and
others
before
the
Wars
)
to
punish
those
that
speak
ridiculously
,
seditiously
,
impiously
,
or
blasphemously
:
And
yet
so
few
are
the
instances
(
even
where
jealousie
was
most
busie
)
of
Ministers
punished
,
or
once
accused
of
any
such
fault
in
Prayer
,
as
that
we
find
it
not
easie
to
remember
any
considerable
number
of
them
;
there
being
great
numbers
punished
for
not
reading
the
Book
for
playing
on
the
Lord's
dayes
,
or
for
Preaching
too
oft
,
and
such
like
,
for
one
that
was
ever
questioned
for
such
kind
of
praying
.
And
the
former
shewed
that
it
was
not
for
want
of
will
to
be
severe
,
that
they
spared
them
as
to
the
later
.
And
if
it
be
but
few
that
are
guilty
of
any
intolerable
faults
of
that
nature
in
their
Prayers
,
we
hope
you
will
not
go
on
to
believe
that
the
mischiefs
that
come
by
the
failings
of
those
few
,
are
far
greater
than
the
benefit
of
conceived
Prayer
by
all
others
:
We
presume
not
to
make
our
experiences
the
measure
of
yours
,
or
other
mens
;
you
may
tell
us
what
doth
most
good
or
hurt
to
your selves
,
and
those
that
have
so
communicated
their
experiences
to
you
:
But
we
also
may
speak
our
own
,
and
others
that
have
discovered
them
to
us
;
and
we
must
seriously
profess
,
that
we
have
found
far
more
benefit
to
our selves
,
and
to
our
Congregations
(
as
far
as
our
Conference
and
Converse
with
them
,
and
our
observation
of
the
effects
alloweth
us
to
discern
)
by
conceived
Prayers
,
than
by
the
Book
of
Common
Prayer
:
we
find
that
the
benefit
of
conceived
Prayers
is
to
keep
the
mind
in
serious
imployment
,
and
to
awaken
the
affections
,
and
make
us
fervent
and
importunate
.
And
the
inconvenience
,
is
,
that
some
weak
men
are
apt
,
as
in
Preaching
and
Conference
,
so
in
Prayer
,
to
shew
their
weakness
,
by
some
unapt
expressions
or
disorder
;
which
is
an
evil
no
way
to
be
compared
with
the
fore-mentioned
good
,
considering
that
it
is
but
in
the
weak
,
and
that
if
that
weakness
be
so
great
as
to
require
it
,
Forms
might
be
imposed
on
those
few
,
without
imposing
them
on
all
for
ther
sakes
,
(
as
we
force
not
all
to
use
spectacles
or
Crutches
,
because
some
are
pur-blind
or
lame
,
)
and
considering
that
God
heareth
not
Prayers
for
the
Rhetorick
,
and
handsome
Cadencies
and
neatness
of
expressions
,
but
will
bear
more
with
some
incuriosity
of
words
(
which
yet
we
plead
not
for
)
than
with
an
hypocritical
,
formal
,
heartless
,
lip-service
;
for
he
knoweth
the
meaning
of
the
Spirit
,
even
in
the
groans
,
which
are
not
uttered
in
words
.
And
for
the
Common
Prayer
,
our
observation
telleth
us
,
that
though
some
can
use
it
judiciously
,
seriously
,
and
we
doubt
not
profitably
,
yet
as
to
the
most
of
the
vulgar
,
it
causeth
a
relaxing
of
their
attention
and
intention
,
and
a
lazy
taking
up
with
a
Corps
or
image
of
devotion
,
even
the
service
of
the
lips
,
while
the
heart
is
little
sensible
of
what
is
said
:
And
had
we
not
known
it
,
we
should
have
thought
it
incredible
,
how
utterly
ignorant
abundance
are
of
the
sense
of
the
words
which
they
hear
and
repeat
themselves
from
day
to
day
,
even
about
Christ
himself
,
and
the
essentials
of
Christianity
:
It
is
wonderful
to
us
to
observe
that
rational
Creatures
,
can
so
commonly
separate
the
words
from
all
the
sense
and
Life
.
So
great
a
help
or
hinderance
even
to
the
understanding
,
is
the
awakening
,
or
not
awakening
of
the
affections
,
about
the
things
of
God
:
And
we
have
already
shewed
you
many
unfit
expressions
in
the
Common
Prayer
Book
,
especially
in
the
Epistles
and
Gospels
,
through
the
faultiness
of
your
Translation
,
as
Eph.
3.
15.
[
Father
of
all
that
is
called
[
Father
in
Heaven
and
Earth
]
and
that
Christ
was
found
in
his
apparel
as
a
man
]
[
that
Mount
Sinai
,
is
Agar
in
Arabia
,
and
bordereth
upon
the
City
now
called
Jerusalem
]
Gal.
4.
25.
[
This
is
the
sixth
Month
which
is
barren
]
Luke
1.
[
And
when
men
be
drunk
]
Joh.
2.
with
many
such
like
;
which
are
parts
of
your
publick
Worship
:
and
would
you
have
us
hence
conclude
,
that
the
mischiefs
of
such
expressions
are
greater
than
all
the
benefits
of
that
Worship
?
And
yet
there
is
this
difference
in
the
Cases
,
that
weak
and
rash
Ministers
were
but
here
and
there
one
,
but
the
Common
Prayer
is
the
Service
of
every
Church
and
every
day
:
Had
we
heard
any
in
extemporary
Prayers
use
such
unmeet
expressions
,
we
should
have
thought
him
worthy
of
sharp
reprehension
,
yea
,
though
he
had
been
of
the
younger
or
weaker
sort
.
Divers
other
unfit
expressions
are
mentioned
,
in
the
exceptions
of
the
late
Arch-Bishop
of
York
,
and
Primate
of
Ireland
,
and
others
(
before
spoken
of
)
and
there
is
much
in
the
prejudice
,
or
diseased
curiosity
of
some
Hearers
,
to
make
words
seem
idle
,
impertinent
,
or
ridiculous
,
which
are
not
so
(
and
which
perhaps
they
understand
not
)
:
some
thought
so
of
the
inserting
in
the
late
Prayer
Book
,
the
private
opinion
of
the
souls
of
the
departed
,
praying
for
us
,
and
our
praying
for
the
benefit
of
their
Prayers
.
As
for
the
Security
which
you
call
for
,
(
though
,
as
is
shewed
,
you
have
given
us
none
at
all
against
such
errors
in
your
Forms
,
yet
)
we
have
before
shewed
you
,
that
you
have
as
much
,
as
among
imperfect
men
can
be
expected
:
The
same
that
you
have
,
that
Physitians
shall
not
murder
men
,
and
that
Lawyers
and
Judges
shall
not
undo
men
,
and
that
your
Pilot
shall
not
cast
away
the
Ship
:
you
have
the
power
in
your
hands
,
of
taking
or
refusing
,
as
they
please
or
displease
you
;
and
of
judging
them
by
a
known
Law
,
for
their
proved
miscarriages
,
according
to
the
quality
of
them
;
and
what
would
you
have
more
?
Sect.
5.
[
To
prevent
which
mischiefs
,
Repl.
To
what
you
alledge
out
of
two
Councils
,
Nice
1.
Can.
ult
.
&c.
)
nor
many
of
these
same
which
you
Cite
.
2.
The
Scripture
,
and
the
constant
practice
of
the
more
antient
Church
allowed
what
they
forbid
.
3.
Even
these
Canons
shew
that
then
the
Churches
thought
not
our
Lyturgy
to
be
necessary
to
their
Concord
;
nor
indeed
had
then
any
such
form
imposed
on
all
,
or
many
Churches
to
that
end
;
for
the
Can.
of
Coun.
Carthag
.
(
we
suppose
you
meant
Coun.
3.
Can.
23.
)
mentioneth
Prayers
even
at
the
Altar
,
and
alloweth
any
man
to
describe
and
use
his
own
Prayers
,
so
he
but
first
cum
instructioribus
Fratribus
eas
conferre
,
take
advice
about
them
with
the
abler
Brethren
.
If
there
had
been
a
stated
Form
before
imposed
on
the
Churches
,
what
room
could
there
be
for
this
course
?
And
even
this
much
seems
but
a
caution
made
newly
upon
some
late
abuse
of
Prayer
.
The
same
we
say
,
de
Concil.
Malevit
.
Can.
12.
if
they
were
but
a
prudentioribus
tractatae
,
vel
comprobatae
in
Synodo
,
new
Prayers
might
by
any
man
at
any
time
be
brought
in
;
which
sheweth
they
had
no
such
stated
publick
Lyturgy
,
as
is
now
pleaded
for
;
and
even
this
seemeth
occasioned
by
Pelagianism
,
which
by
this
caution
they
would
keep
out
.
We
hope
your
omission
of
our
eighth
Desire
(
for
the
use
of
the
new
Translation
)
intimateth
your
Grant
,
[
As
they
would
have
no
Saints
dayes
observed
by
the
Church
,
Repl.
We
hoped
when
our
desires
were
delivered
in
writing
,
no
Apocriphal
Chapter
may
be
read
in
the
Church
]
but
that
none
may
be
read
[
as
Lessons
:
]
For
so
the
Chapters
of
holy
Scripture
there
read
are
called
in
the
Boo●
;
and
to
read
them
in
the
same
place
,
under
the
same
Title
,
without
any
sufficient
note
of
distinction
,
or
notice
given
to
the
People
,
that
they
are
not
Canonical
Scripture
(
they
being
also
bound
with
our
Bibles
)
is
such
a
temptation
to
the
vulgar
to
take
them
for
Gods
Word
,
as
doth
much
prevail
,
and
is
like
to
do
so
still
:
And
when
Papists
second
it
with
their
confident
affirmations
,
that
the
Apocriphal
Books
are
Canonical
,
(
well
refelled
by
one
of
you
,
the
R.
Reverend
Bishop
of
Durham
,
)
we
should
not
needlesly
help
on
their
success
.
If
you
cite
the
Apocripha
as
you
do
other
human
Writings
,
or
read
them
as
Homilies
,
(
when
and
where
there
is
reason
to
read
such
)
we
spake
not
against
it
.
To
say
that
the
People
are
secured
by
the
Churches
calling
them
Apocripha
,
is
of
no
force
till
experience
be
proved
to
be
disregardable
,
and
till
you
have
proved
that
the
Minister
is
to
tell
the
People
at
the
reading
of
ever
such
Chapter
,
that
it
is
but
Apocriphal
,
and
that
the
People
all
understand
Greek
,
so
well
as
to
know
what
Apocriphal
signifieth
.
The
more
sacred
and
honourable
are
these
Dictates
of
the
holy
Ghost
recorded
in
Scripture
,
the
greater
is
the
sin
by
reading
the
Apocripha
,
without
sufficient
distinction
to
make
the
People
believe
,
that
the
Writings
of
man
are
the
Revelation
and
Laws
of
God
:
And
also
we
speak
against
the
reading
of
the
Apocripha
,
as
it
excludeth
much
of
the
Canonical
Scriptures
,
and
taketh
in
such
Books
in
their
steads
,
as
are
commonly
reputed
fabulous
.
By
thus
much
you
may
see
how
you
lost
your
Answer
by
mistaking
us
,
and
how
much
you
will
sin
against
God
by
denying
our
desires
.
[
That
the
Minister
should
not
read
the
Communion
Service
at
the
Communion
Table
,
Repl.
We
doubt
not
but
one
place
in
it self
,
[
Let
the
ancient
Custom
continue
in
Aegypt
,
Lybia
,
and
Pentapolis
,
that
the
Bishop
of
Alexandria
have
the
Power
of
them
all
.
]
The
Council
here
confirmeth
this
particular
Custom
,
but
doth
not
determine
in
general
of
the
Authority
of
Custom
.
That
this
should
be
called
a
Catholick
usage
,
shewes
us
how
partially
the
word
(
Catholick
)
is
sometime
taken
:
And
that
this
much
cannot
be
granted
us
,
lest
we
advantage
the
Enemies
of
the
Church
,
doth
make
us
wonder
whom
you
take
for
its
Enemies
,
and
what
is
that
advantage
which
this
will
give
them
;
But
we
thank
you
that
here
we
find
our selves
called
Brethren
,
when
before
we
are
not
so
much
as
spoken
to
,
but
your
speech
is
directed
to
some
other
(
we
know
not
whom
)
concerning
us
.
Your
reason
is
that
which
is
our
reason
to
the
contrary
;
you
say
[
the
Priest
standing
at
the
Communion
Table
,
seems
to
give
us
an
invitation
to
the
Holy
Communion
,
&c.
]
What!
when
there
is
no
Sacrament
by
himself
or
us
intended
?
no
warning
of
any
given
?
no
Bread
and
Wine
prepared
?
Be
not
deceived
,
God
is
not
mocked
.
Therefore
we
desire
that
there
may
be
no
such
Service
at
the
Table
,
when
no
Communion
is
intended
,
because
we
would
not
have
such
grosse
dissimulation
used
in
so
Holy
things
,
as
thereby
to
seem
(
as
you
say
)
to
invite
Guests
when
the
Feast
is
not
prepared
,
and
if
they
came
we
would
turn
them
empty
away
.
Indeed
,
if
it
were
to
be
a
private
Masse
,
and
the
Priest
were
to
receive
alone
for
want
of
Company
,
and
it
were
really
desired
that
the
People
should
come
,
it
were
another
matter
.
Moreover
there
is
no
Rubrick
requiring
this
Service
at
the
Table
when
there
's
no
Communion
.
[
It
is
not
reasonable
that
the
Word
Minister
should
be
onely
used
in
the
Liturgy
:
Repl.
The
word
[
Minister
]
may
well
be
used
instead
of
Priest
,
[
Deacon
]
for
necessary
distinction
,
stand
:
yet
we
doubt
not
but
[
Priest
]
as
it
is
but
the
English
of
Presbyter
,
is
lawful
:
but
it
is
from
the
common
danger
of
mistake
,
and
abuse
that
we
argue
.
That
all
Pastors
else
are
but
the
Bishops
Curates
,
is
a
Doctrine
that
declares
the
heavy
charge
,
and
account
of
the
Bishops
,
and
tends
much
to
the
ease
of
the
Presbyters
minds
,
if
it
could
be
proved
:
If
by
[
Curates
]
you
mean
such
as
have
not
directly
by
Divine
obligation
the
Cure
of
Souls
,
but
onely
by
the
Bishops
Deligation
:
But
if
the
Office
of
a
Presbyter
be
not
of
Divine
Right
;
and
so
,
if
they
be
not
the
Curates
of
Christ
,
and
Pastors
of
the
Church
,
none
are
.
And
for
the
ancient
use
of
it
,
we
find
not
that
it
was
so
from
the
beginning
:
And
as
there
's
difference
between
the
ancient
Bishops
of
one
single
Church
,
and
a
Diocesan
that
hath
many
hundreds
;
so
is
there
between
their
Curates
.
But
why
will
ye
not
yeeld
so
much
as
to
change
the
word
[
Sunday
]
into
[
the
Lords
Day
]
when
you
know
that
the
later
is
the
name
used
by
the
holy
Ghost
in
Scripture
,
and
commonly
by
the
Ancient
Writers
of
the
Church
,
and
more
becoming
Christians
.
Just.
Martyr
,
speaking
to
Infidels
,
tells
how
they
called
the
day
,
and
not
how
Christians
called
it
:
All
he
saith
is
that
on
Sunday
(
that
is
,
so
called
by
the
Heathens
)
the
Christians
hold
their
Meetings
:
see
the
usage
of
the
Church
in
this
point
in
August
.
Cont.
Faustum
Manich.
lib.
18.
cap.
5.
[
Singing
of
Psalms
in
Meeter
is
no
part
of
the
Lyturgy
,
Repl.
If
the
word
Lyturgy
signifie
the
publick
worship
,
set
forth
and
allowed
to
be
sung
in
all
Churches
,
of
all
the
People
together
,
why
should
they
be
denyed
to
be
part
of
the
Lyturgy
:
we
understand
not
the
reason
of
this
.
N.
13.
14.
we
suppose
you
grant
by
passing
them
by
.
[
The
Phrase
is
such
,
Repl.
But
is
there
not
a
very
great
difference
between
the
Titles
given
to
the
whole
Church
(
as
you
say
,
from
the
greater
part
,
as
the
truth
is
from
the
better
part
,
though
it
were
the
lesse
)
and
the
Titles
given
to
individual
members
,
where
there
is
no
such
reason
?
We
will
call
the
Field
a
Corn-field
,
though
their
be
much
Tares
in
it
,
because
of
the
better
part
which
denominateth
:
But
we
will
not
call
every
one
of
these
Tares
by
the
name
of
Corn.
When
we
speak
of
the
Church
,
we
will
call
it
holy
,
as
Paul
doth
;
but
when
we
speak
to
Simon
Magus
,
we
will
not
call
him
holy
,
but
say
[
Thou
art
in
the
Gall
of
bitterness
,
and
the
bond
of
Iniquity
,
and
hast
no
part
,
or
lot
in
this
matter
,
&c.
]
we
will
not
perswade
the
People
that
every
notorious
Drunkard
,
Fornicator
,
Worldling
,
&c.
that
is
buryed
,
is
a
Brother
,
of
whose
Resurrection
to
Life
Eternal
we
have
sure
and
certain
hope
;
and
all
because
you
will
not
Excommunicate
them
;
We
are
glad
to
hear
of
your
desire
of
such
Discipline
:
But
when
shall
we
see
more
then
desire
?
and
the
Edge
of
it
be
turned
from
those
that
fear
sinning
,
to
those
that
fear
it
not
?
Sect.
1.
[
The
Connexion
of
the
parts
of
our
Lyturgy
,
Repl.
There
are
two
Rules
of
Prayer
;
Nature
of
the
things
compared
(
in
matter
and
order
)
with
nature
and
necessity
:
The
other
is
the
revealed
Will
of
God
in
his
Word
,
in
General
the
holy
Scripture
,
more
Especially
the
Lords
Prayer
:
The
Lyturgy
(
for
the
greatest
part
of
the
Prayers
for
dayly
use
)
is
confused
,
by
which
soever
of
these
you
measure
it
.
You
seem
much
to
honour
the
Lords
Prayer
by
your
frequent
use
of
it
,
(
or
part
of
it
)
we
beseech
you
dishonour
it
not
Practically
,
by
denying
it
for
matter
and
order
,
to
be
the
onely
ordinary
and
perfect
Rule
;
we
know
about
particular
Administrations
,
where
it
is
but
certain
Select
Requests
that
we
are
to
put
up
,
suited
to
the
particular
subject
and
occasion
,
we
cannot
follow
the
whole
Method
of
the
Lords
Prayer
which
containeth
the
heads
of
all
the
parts
,
where
we
are
not
to
take
in
all
the
parts
;
we
cannot
take
them
in
that
order
:
But
that
none
of
all
your
Prayers
should
be
formed
to
that
perfect
Rule
;
that
your
Letany
which
is
the
comprehensive
Prayer
,
and
that
the
body
of
your
dayly
Prayers
(
broken
into
severy
Collects
)
should
not
(
as
set
together
)
have
any
considerable
respect
unto
that
order
,
nor
yet
to
the
order
which
reason
,
and
the
nature
of
the
thing
requireth
,
(
which
is
observed
in
all
things
else
)
and
yet
that
you
should
so
admire
this
,
and
be
so
tenatious
of
that
,
which
in
conceived
Prayer
you
would
call
by
worse
names
then
Confusions
,
this
sheweth
us
the
power
of
prejudice
:
We
were
thus
brief
in
this
Exception
,
lest
we
should
offend
by
instances
:
But
seeing
you
conceive
the
Order
and
Method
to
be
excellent
,
and
to
be
willing
to
hear
more
as
to
this
,
and
the
following
Exception
,
we
shall
,
when
you
desire
it
,
give
you
a
Catalogue
of
Defects
,
and
Disorders
,
which
we
before
forbore
to
give
you
.
The
Psalms
have
ordinarily
an
observable
Method
:
If
you
find
any
whole
parts
you
cannot
so
well
set
together
,
as
to
see
the
Beauty
of
Method
,
will
you
turn
your
eye
from
the
rest
,
and
from
the
Lords
Prayer
,
and
choose
that
one
for
your
President
?
or
excuse
disorder
on
that
pretence
?
Sect.
2.
[
The
Collects
are
made
short
,
Repl.
We
do
in
common
speech
call
that
a
Prayer
,
one
single
request
:
usually
a
Prayer
,
hath
many
Petitions
.
Now
if
you
intend
in
your
addresse
unto
God
,
to
do
no
more
then
speak
a
transient
request
,
or
Ejaculation
(
which
we
may
do
in
the
midst
of
other
business
)
then
indeed
your
instances
are
pertinent
;
but
why
then
do
you
not
give
over
when
you
seem
to
have
done
,
but
come
again
,
and
again
,
and
offer
as
many
Prayers
almost
as
Petitions
.
This
is
to
make
the
Prayer
short
,
(
as
a
Sermon
is
,
that
is
cut
into
single
sentences
,
every
Sentence
having
an
Exordium
,
and
Epilogue
as
a
Sermon
)
but
it
is
to
make
the
Prayers
much
longer
,
then
is
needful
or
sutable
to
the
matter
.
Do
you
find
this
the
way
of
the
Saints
in
Scripture
?
indeed
Abraham
did
so
,
when
Gods
Interlocution
answering
the
first
Prayer
,
called
him
to
vary
his
request
,
Gen.
18.
but
that
's
not
our
Case
.
The
P●alms
,
and
Prayers
of
David
,
Solomon
,
Hezekiah
,
Asa
,
Ezra
,
Nehemiah
,
Daniel
,
and
the
other
Prophets
;
of
Christ
,
John
17.
are
usually
one
continued
Speech
,
and
not
like
yours
(
as
we
said
before
.
)
Sect.
3.
[
Why
the
repeated
mention
of
the
Name
and
Attributes
of
God
,
Repl.
As
we
took
it
to
be
no
controversie
between
us
,
deservedly
sweet
to
all
his
servants
,
so
we
thought
it
was
none
,
that
this
reverent
Name
is
reverently
to
be
used
,
and
not
too
lightly
;
and
therefore
not
with
a
causeless
frequency
tossed
in
mens
mouths
,
even
in
Prayer
it self
:
and
that
Tautologies
and
vain
repetitions
,
are
not
the
better
,
but
the
worse
,
because
Gods
Name
is
made
the
matter
of
them
:
Is
it
not
you
that
have
expressed
your
offence
(
as
well
as
we
)
against
those
weak
Ministers
that
repeat
too
frequently
the
Name
and
Attributes
of
God
,
in
their
extemporary
Prayers
?
and
is
it
ill
in
them
?
and
is
the
same
,
and
much
more
,
well
in
the
Common
Prayer
?
Oh
,
have
not
the
Faith
of
Worship
of
our
Glorious
God
,
in
respect
of
Persons
.
Let
not
that
be
called
rediculous
,
idle
,
impertinent
,
or
worse
in
one
,
which
is
accounted
commendable
in
others
.
Do
you
think
it
were
not
a
faulty
crossing
of
the
mind
,
and
Method
of
Jesus
Christ
,
if
you
should
make
six
Prayers
of
the
six
Petitions
of
the
Lords
Prayer
,
and
set
the
Preface
and
Conclusion
unto
each
.
As
,
[
Our
Father
which
art
in
Heaven
,
hallowed
be
thy
Name
,
for
thine
is
the
Kingdom
,
&c.
]
and
so
on
all
the
rest
.
Yet
we
know
that
the
same
words
may
be
oft
repeated
(
as
David
doth
Gods
enduring
mercy
)
without
such
Tautological
vanity
,
when
it
is
not
from
emptiness
,
or
neglect
of
order
,
or
affectation
;
But
in
Psalms
,
or
Hymnes
,
where
affections
are
to
be
elevated
by
such
Figurative
Elegancies
,
and
strains
,
as
are
best
beseeming
Poetry
or
rapture
,
we
are
not
against
such
Repetitions
.
But
if
we
may
(
according
to
the
Common
Prayer
Book
)
begin
,
and
end
,
and
begin
,
and
seem
to
withdraw
again
,
and
make
a
Prayer
of
every
Petition
or
two
,
and
begin
and
end
every
such
Petition
,
with
Gods
Name
,
and
Christs
Merits
,
as
making
up
half
the
Form
,
or
neer
;
nothing
is
an
affected
,
empty
tossing
of
Gods
Name
in
Prayer
,
if
this
be
not
?
We
are
perswaded
if
you
should
hear
a
man
in
a
known
extemporary
Prayer
do
thus
,
it
would
seem
strange
and
harsh
,
even
to
your selves
.
Sect.
1.
[
There
are
besides
a
preparative
exhortation
,
several
preparatory
Prayers
.
Despise
not
,
O
Lord
,
humble
and
contrite
hearts
,
which
is
one
of
the
Sentences
in
the
Preface
;
And
this
,
That
those
things
may
please
him
,
which
we
do
at
this
present
;
at
the
end
of
the
Absolution
:
and
again
immediately
after
the
Lords
Prayer
before
the
Psalmody
,
Oh
Lord
open
thou
our
Lips
,
&c.
]
Repl.
[
Despise
not
O
Lord
humble
,
and
contrite
hearts
]
is
no
Prayer
for
assistance
,
and
acceptance
in
that
worship
,
suited
to
the
duty
of
a
People
addressing
themselves
to
God
:
But
it
is
recited
,
as
a
Scripture
invitation
to
Repentance
.
And
[
that
those
things
may
please
him
which
we
do
at
this
present
]
are
no
words
of
Prayer
,
but
part
of
an
exhortation
to
the
People
:
And
[
O
Lord
open
thou
our
lips
]
comes
after
the
Exhortation
,
Confession
,
Absolution
and
Lords
Prayer
,
and
(
ergo
)
is
not
in
the
place
of
such
an
address
as
we
are
speaking
of
.
What
will
not
serve
to
justifie
that
which
we
have
a
mind
to
justifie
,
and
to
condemn
that
which
we
have
a
mind
to
condemn
?
Sect.
2.
[
This
which
they
call
a
defect
,
Repl.
If
General
words
be
its
Perfection
,
[
Lord
be
merciful
to
us
sinners
?
]
There
's
together
a
general
Confession
of
Sin
,
and
a
general
Prayer
for
Mercy
,
which
comprehend
all
the
particulars
of
the
Peoples
Sins
and
wants
.
We
gave
you
our
Reason
,
which
you
answer
not
.
Confession
is
the
exercise
of
Repentance
,
and
also
the
helper
of
it
;
and
it
is
no
true
Repentance
which
is
not
particular
,
but
only
general
.
If
you
say
,
you
repent
that
you
have
sinned
,
and
know
not
wherein
,
or
do
not
repent
of
any
particular
sin
,
you
do
not
indeed
repent
;
for
sin
is
not
existent
,
but
in
the
individuals
:
And
if
you
ask
for
Grace
,
and
know
no
what
Grace
,
or
desire
no
particular
Grace
,
indeed
you
desire
no
Grace
at
all
.
We
know
there
is
time
and
use
for
general
Confessions
and
Requests
;
but
still
,
as
implying
particulars
,
as
having
gone
before
or
following
;
or
at
least
it
must
be
supposed
that
the
People
understand
the
particulars
included
,
and
have
inward
Confessions
and
desires
of
them
;
which
cannot
here
be
supposed
,
when
they
are
not
at
all
mentioned
,
nor
can
the
People
generally
be
supposed
to
have
such
quick
and
comprehensive
minds
;
nor
is
there
leisure
to
exercise
such
particular
Repentance
or
desire
,
while
a
general
is
named
.
And
we
beseech
you
,
let
the
Scripture
be
judge
,
whether
the
Confessions
and
Prayers
of
the
Servants
of
God
have
not
been
particular
?
As
to
your
Objection
or
Reason
,
we
answer
.
1.
There
are
general
Prayers
,
with
the
particular
or
without
them
.
2.
There
are
particular
Confessions
and
Prayers
,
proper
to
some
few
Christians
,
and
there
are
others
common
to
all
:
It
is
these
that
we
expect
,
and
not
the
former
.
3.
The
Churches
Prayers
must
be
suited
to
the
Body
of
the
Assembly
,
though
perhaps
some
one
or
few
,
may
be
in
a
state
not
fit
for
such
expressions
.
What
a
lamentable
Lyturgy
will
you
have
,
if
you
have
nothing
in
it
,
but
what
every
one
in
the
Congregation
may
say
as
true
of
,
and
suitable
to
themselves
?
Then
you
must
leave
out
all
thanksgiving
,
for
our
Justification
and
forgiveness
of
Sins
,
and
Adoption
,
and
title
to
Glory
,
&c.
because
many
in
the
Assembly
are
Hypocrites
,
and
have
no
such
mercies
;
and
many
more
that
are
sincere
,
are
mistaken
in
their
own
Condition
,
and
know
not
that
they
have
the
mercies
which
they
have
,
and
therefore
dare
not
give
thanks
for
them
,
lest
they
speak
an
untruth
.
Then
the
Lyturgy
that
now
speaks
,
as
in
the
persons
of
the
sanctified
,
must
be
changed
,
that
the
two
fore-mentioned
sorts
(
or
the
later
at
least
)
may
consent
;
and
when
you
have
done
,
it
will
be
unsuitable
to
those
that
are
in
a
better
state
,
and
have
the
knowledge
of
their
Justification
.
This
is
the
Argument
which
the
Sectaries
used
against
singing
of
David's
Psalms
in
the
Congregations
,
because
there
is
much
in
them
that
many
cannot
truly
say
of
themselves
:
But
the
Church
must
not
go
out
of
that
way
of
Worship
prescribed
by
God
,
and
suited
to
the
state
of
the
ordinary
sort
of
spiritual
worshippers
,
because
of
the
distempers
,
or
super-eminent
excellencies
of
some
few
.
It
were
easie
to
go
over
David's
Psalms
,
and
your
own
Lyturgy
,
and
shew
you
very
much
,
that
by
this
Argument
,
must
be
cast
out
.
He
that
finds
any
passage
unsuitable
to
himself
,
is
not
to
speak
it
of
himself
.
Sect.
3.
[
As
for
Original
Sin
,
Repl.
1.
He
that
hath
his
Original
Sin
forgiven
him
,
once
they
were
,
and
from
what
Rock
they
were
hewn
;
even
actual
sins
must
be
confessed
after
they
are
forgiven
(
unless
the
Antinomians
hold
the
truth
against
us
in
such
points
)
2.
All
is
not
false
Doctrine
that
crosseth
mens
private
opinions
,
which
you
seem
here
to
obtrude
upon
us
.
We
know
that
the
Papists
(
and
perhaps
some
others
)
hold
that
all
the
baptized
are
delivered
from
the
guilt
of
Original
Sin
:
But
(
as
they
are
in
the
dark
,
and
disagreed
in
the
application
of
it
,
so
)
we
have
more
reason
to
incline
to
either
of
the
ordinary
opinions
of
the
Protestants
,
than
to
this
of
theirs
.
1.
Some
learned
Protestants
hold
,
that
visibly
all
the
baptized
are
Church-Members
pardoned
and
justified
;
which
is
,
but
that
they
are
probably
justified
indeed
,
and
are
to
be
used
by
the
Church
(
upon
a
judgement
of
Charity
)
as
those
that
are
really
justified
;
but
that
we
have
indeed
no
certainty
that
they
are
so
,
God
keeping
that
as
a
secret
to
himself
concerning
individuals
,
till
by
actual
Faith
and
Repentance
,
it
be
manifest
to
themselves
.
Another
opinion
of
many
Protestants
is
,
that
all
persons
that
are
Children
of
the
Promise
,
or
that
have
the
conditions
of
pardon
and
justification
in
the
Covenant
mentioned
,
are
to
receive
that
pardon
by
Baptism
:
And
all
such
are
pardoned
,
and
certainly
in
a
state
of
justification
and
salvation
thereupon
.
And
that
the
Promise
of
pardon
is
made
to
the
faithful
and
their
Seed
,
and
therefore
that
all
the
faithful
and
their
Seed
in
infancy
,
have
this
pardon
given
them
by
the
promise
,
and
solemnly
delivered
them
,
and
sealed
to
them
by
Baptism
,
which
investeth
them
in
the
benefits
of
the
Covenant
:
but
withal
,
that
1.
The
professed
Infidel
and
his
Seed
,
as
such
,
are
not
the
Children
of
the
Promise
,
and
therefore
if
the
Parent
ludicrously
or
forcedly
,
or
the
Child
by
error
be
baptized
,
they
have
not
thereby
the
pardon
of
their
sins
before
God
.
2.
That
the
Hypocrite
,
that
is
not
a
true
Believer
at
the
heart
,
though
he
profess
it
,
hath
no
pardon
by
Baptism
before
God
,
as
being
not
an
Heir
of
the
Promise
,
nor
yet
any
Infant
of
his
as
such
:
But
though
such
are
not
pardoned
,
the
Church
that
judgeth
by
profession
,
taking
Professors
for
Believers
,
must
accordingly
use
them
and
their
Seed
.
3.
But
though
the
Church
judge
thus
charitably
,
of
each
Professor
in
particular
,
till
his
Hypocrisie
be
detected
,
yet
doth
it
understand
that
Hypocrites
there
are
,
and
still
will
be
in
the
Church
,
though
we
know
them
not
by
name
;
and
that
therefore
there
are
many
externally
baptized
,
and
in
Communion
,
that
never
had
the
pardon
of
sin
indeed
before
God
,
as
not
having
the
condition
of
the
Promise
of
pardon
;
such
as
Simon
Magus
was
:
We
have
less
reason
to
take
this
Doctrine
for
false
,
than
that
which
pronounceth
certain
pardon
and
salvation
to
all
baptized
Infants
whatsoever
.
And
were
we
of
their
Judgement
,
we
should
think
it
the
most
charitable
act
in
the
world
,
to
take
the
Infants
of
Heathens
and
baptize
them
;
and
if
any
should
then
dispatch
them
all
to
prevent
their
lapse
,
they
were
all
certainly
saved
.
We
hope
by
[
some
Reliques
]
you
mean
that
which
is
truly
and
properly
Sin
:
for
our
parts
,
we
believe
according
to
the
9th
.
Article
[
That
Original
Sin
standeth
in
the
corruption
of
the
nature
of
every
man
,
whereby
man
is
far
gone
from
original
Righteousness
,
and
inclined
to
evil
:
And
that
this
infection
of
nature
doth
remain
in
the
Regenerate
.
And
though
there
is
no
Condemnation
against
them
that
believe
and
are
baptized
,
yet
Concupiscense
and
Lust
hath
of
it self
the
nature
of
sin
]
You
say
[
the
Church
acknowledgeth
such
desires
,
&c.
]
Devices
and
desires
are
Actual
sins
,
and
not
Original
,
which
consisteth
in
privation
,
and
corrupt
inclination
.
The
next
words
[
There
is
no
Health
in
us
]
it
seems
the
Translators
that
put
it
into
the
Lyturgy
misunderstood
;
but
however
you
seem
here
plainly
,
by
your
misinterpretation
,
to
misunderstand
it
.
Nulla
salus
in
nobis
,
is
spoken
actively
,
and
not
possessively
,
or
passively
.
The
plain
sense
is
,
there
is
no
Help
,
Deliverance
,
or
Salvation
in
our selves
;
we
cannot
help
our selves
out
of
this
misery
,
but
must
have
a
better
Saviour
.
As
Christ
is
oft
called
our
Salvation
,
so
we
are
denyed
to
be
our
own
:
So
that
yet
here
is
no
Confession
at
all
of
Original
Sin
,
but
of
the
effects
.
The
two
next
Sentences
,
confess
a
debility
and
privation
,
but
not
that
it
was
ab
Origine
;
but
may
for
any
thing
that
's
there
said
be
taken
to
be
since
contracted
.
Nor
are
the
words
in
this
Confession
,
but
in
some
other
Collects
elsewhere
,
which
proves
not
that
this
Confession
saith
any
thing
of
Original
Sin
.
Sect.
4.
[
We
know
not
what
publick
Prayers
are
wanting
,
Te
Deum
,
Benedictus
,
Magnificat
,
Benedicite
,
Glory
be
to
God
on
high
;
therefore
with
Angels
,
and
Arch-Angels
,
the
Doxology
,
Glory
be
to
the
Father
,
&c.
all
peculiar
,
as
they
require
to
Gospel-Worship
,
and
fit
to
express
our
thanks
and
honour
to
God
,
upon
every
particular
occasion
,
and
occasional
Thanksgivings
after
the
Letany
,
of
the
frequency
whereof
themselves
elsewhere
complain
,
who
here
complain
of
defect
,
if
there
be
any
Forms
wanting
,
the
Church
will
provide
.
]
Repl.
general
Sentences
,
or
extend
but
to
some
few
particulars
,
as
being
suited
to
the
persons
,
and
particular
occasions
of
them
,
and
none
save
the
Te
Deum
designed
to
be
the
distinct
Praise
of
the
Church
,
for
the
benefits
of
Redemption
,
as
the
suitable
and
sufficient
performance
of
this
great
part
of
the
Lyturgy
:
However
it
will
do
you
no
harm
,
that
your
Brethren
be
gratified
with
fuller
expressions
,
and
variety
.
They
that
have
complained
of
too
many
(
because
you
shred
your
Petitions
into
almost
as
many
Prayers
,
and
so
the
Thanksgivings
into
such
briefs
)
yet
complained
not
of
too
much
;
but
that
too
many
,
by
the
multitude
of
Prefaces
and
Epilogues
,
was
the
cause
of
too
little
.
Sect.
5.
[
They
complain
that
the
Lyturgy
contains
too
many
generals
,
[
That
we
may
do
Gods
Will
]
[
To
be
kept
from
all
Evil
]
almost
the
very
tearms
of
the
Petitions
of
the
Lords
Prayer
;
so
that
they
must
reform
that
,
before
they
can
pretend
to
mend
our
Lyturgy
in
these
Petitions
.
]
Repl.
are
Generals
,
but
that
there
is
nothing
but
Generals
in
so
great
a
part
of
your
Prayers
;
and
therefore
they
are
very
defective
.
And
if
really
these
Generals
suffice
you
,
a
few
lines
may
serve
instead
of
your
whole
Book
:
Instead
of
all
your
Confessions
,
it
may
serve
to
say
,
that
[
we
have
greatly
sinned
]
and
no
more
;
instead
of
all
your
Letany
or
deprecations
,
it
is
enough
to
say
[
Deliver
us
from
all
Evil
]
instead
of
all
your
Petitions
for
Grace
,
Peace
,
Rain
,
fair
Weather
,
Health
,
&c.
it
is
enough
to
say
[
Give
us
the
Good
we
want
]
Indeed
the
Lords
Prayer
hath
general
Requests
,
because
it
is
the
design
of
it
to
be
the
Rule
of
Prayer
,
and
so
contain
but
the
Heads
to
which
all
Prayers
are
to
be
reduced
.
But
if
therefore
you
will
have
no
more
particulars
,
why
do
you
use
any
Prayer
but
the
Lords
Prayer
?
We
hope
you
do
not
think
to
supply
any
defects
pretended
to
be
found
in
its
Generals
,
nor
to
correct
the
order
of
it
:
If
it
be
but
because
you
would
not
on
every
particular
occasion
be
so
large
,
as
to
say
the
whole
,
you
may
take
that
Head
,
which
suiteth
that
occasion
;
and
so
[
give
us
this
day
our
daily
Bread
]
may
serve
instead
of
all
the
Collects
for
temporal
Supplies
:
And
all
your
O●fices
may
be
blotted
out
,
and
one
of
the
Petitions
of
the
Lords
Prayer
placed
in
the
stead
of
each
of
them
.
Sect.
6.
[
We
have
deferred
this
to
the
proper
place
,
as
you
might
have
done
.
]
Repl.
Sect.
1.
[
We
are
now
come
to
the
main
and
principal
demand
,
Repl.
Sect.
2.
[
First
,
It
is
doubtful
,
whether
God
hath
given
power
to
men
to
impose
such
siguificant
signs
,
omnia
decenter
,
Secondly
,
Because
it
is
a
violation
of
the
Royalty
of
Christ
,
and
an
impeachment
of
his
Laws
,
as
unsufficient
;
and
so
those
that
are
under
the
Law
of
,
Thirdly
,
Because
sundry
Learned
,
Pious
,
and
Orthodox
men
,
have
ever
since
the
Reformation
,
judged
them
unwarrantable
,
and
we
ought
to
be
as
our
Lord
was
,
tender
of
weak
Brethren
,
not
to
offend
his
little
ones
,
nor
to
lay
a
stumbling-block
before
a
weak
Brother
.
Fourthly
,
Repl.
E.
G.
having
told
you
,
that
some
hold
them
unlawful
,
and
others
inconvenient
,
&c.
and
desired
that
they
may
not
be
imposed
on
such
who
judge
such
impositions
,
a
violation
of
the
Royalty
of
Christ
,
&c.
you
seem
to
take
this
as
our
own
sense
,
and
that
of
all
the
Ceremonies
,
of
which
we
there
made
no
mention
;
You
refer
us
to
Hooker
,
since
whose
Writings
,
Ames
in
his
fresh
Suit
,
and
Bradshaw
,
and
Parker
,
and
many
others
have
written
that
against
the
Ceremonies
,
that
never
was
answered
that
we
know
of
,
but
deserve
your
Consideration
.
Sect.
3.
[
Before
we
give
particular
Answers
to
these
several
Reasons
,
it
will
be
not
unnecessary
to
lay
down
,
some
certain
general
Premises
,
or
Rules
,
which
will
be
useful
in
our
whole
discourse
.
First
,
That
God
hath
not
given
a
Power
onely
,
but
a
Command
also
of
imposing
whatsoever
shall
be
truely
decent
,
and
becoming
his
Publick
Service
,
1
Cor.
14.
After
St.
Paul
had
ordered
some
particular
Rules
for
Praying
,
praising
,
prophesying
,
&c.
he
concludes
with
this
general
Canon
,
let
all
things
be
done
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
fit
Scheme
,
Habit
,
or
Fashion
,
Decently
;
and
that
there
may
be
Uniformity
in
those
Decent
performances
,
let
there
be
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rule
or
Canon
for
that
purpose
.
]
Rep.
done
Decently
,
and
in
Order
;
This
Cod
himself
hath
imposed
by
his
Apostle
:
And
it
s
another
thing
to
impose
in
particular
,
that
this
or
that
be
used
as
Decent
and
Orderly
.
Concerning
this
we
add
,
It
is
in
the
Text
said
[
let
it
be
done
:
]
but
not
[
let
it
be
imposed
,
]
yet
from
other
Scriptures
we
doubt
not
but
more
Circumstances
of
Decency
and
Order
,
as
derermined
time
,
place
,
Utensils
,
&c.
which
are
common
to
things
Civil
,
and
Sacred
,
(
though
not
the
Symbolical
Ceremonies
which
afterwards
we
confute
)
may
be
imposed
,
with
the
necessary
cautions
,
and
Limitations
afterwards
laid
down
.
But
1.
That
if
any
Usurpers
will
pretend
a
Power
from
Christ
to
impose
such
things
on
the
Church
,
though
the
things
be
lawful
,
we
must
take
heed
how
we
acknowledge
an
Usurped
Power
by
formal
obedience
.
2.
A
just
Power
may
impose
them
,
but
to
just
ends
:
as
the
preservarion
,
and
success
of
the
Modified
worship
,
or
Ordinances
:
And
if
they
really
conduce
not
to
those
ends
they
sin
in
imposing
them
.
3.
Yet
the
Subjects
are
bound
to
obey
a
true
Authority
in
such
impositions
,
where
the
matter
belongs
to
the
Cognizance
and
Office
of
the
Ruler
;
and
where
the
mistake
is
not
so
great
as
to
bring
greater
mischiefs
to
the
Church
,
then
the
suspending
of
our
Active
obedience
would
do
.
4.
But
if
these
things
be
determined
under
pretence
of
Order
,
and
Decency
,
to
the
plain
destruction
of
the
Ordinances
Modified
,
and
of
the
intended
end
,
they
cease
to
be
means
,
and
we
must
not
use
them
.
5.
Or
if
under
the
names
of
things
Decent
,
and
of
Order
,
men
will
meddle
with
things
that
belong
not
to
their
Office
,
as
to
institute
a
new
worship
for
God
,
new
Sacraments
,
or
any
thing
forbidden
in
the
General
Prohibition
of
adding
,
or
diminishing
;
this
is
an
usurpation
,
and
not
an
Act
of
Authority
,
and
we
are
bound
in
obedience
to
God
,
to
disobey
them
.
6.
Where
Governours
may
command
at
set
times
,
and
by
proportionable
penalties
enforce
,
if
they
command
when
it
will
destroy
the
end
,
or
enforce
by
such
penalties
as
dest●oy
,
or
crosse
it
,
they
greatly
sin
by
such
Commands
.
Thus
we
have
more
distinctly
given
you
our
sense
,
about
the
matter
of
your
first
Rule
.
Sect.
4.
[
Not
Inferiours
but
Superiours
must
judge
what
is
convenient
and
decent
;
Repl.
publick
Act.
In
the
second
he
exerciseth
a
publick
Judgement
:
When
the
question
is
,
[
what
order
pro
tempore
is
fittest
in
Circumstantials
for
this
present
Congregation
?
]
the
proper
Presbyters
or
Pastors
of
that
Congregation
,
are
the
Directive
Judges
,
by
Gods
appointment
.
3.
The
Magistrate
is
Ruler
of
these
Pastors
,
as
he
is
of
the
Physicians
,
Philosophers
,
and
other
Subjects
.
He
may
make
them
such
general
Rules
,
especially
for
restraint
,
to
goe
by
,
as
may
not
destroy
the
exercise
of
their
own
Pastoral
power
:
As
he
may
forbid
a
Physitian
to
use
some
dangerous
Medicine
on
his
Subjects
,
and
may
punish
him
when
he
wilfully
killeth
any
of
them
:
But
may
not
on
that
pretence
appoint
him
what
,
and
how
,
and
when
,
and
to
whom
he
shall
administer
,
and
so
become
Physician
himself
alone
.
4.
When
the
question
is
,
[
Who
shal
be
excluded
from
the
Communion
of
a
particular
Church
?
]
The
Pastors
of
that
Church
(
or
Congregation
)
are
the
first
proper
Judges
.
5.
When
the
question
is
,
[
Who
shall
be
excluded
from
,
(
or
received
into
)
the
Communion
of
all
the
associated
Churches
,
of
which
we
are
naturally
capable
of
Communion
?
]
The
associated
Pastors
or
Bishops
of
these
Churches
in
Synods
,
are
Judges
;
Beyond
this
there
are
no
Judges
.
6.
When
the
question
is
,
[
Whether
the
Laws
of
Magistrates
,
or
Canons
of
Bishops
,
are
agreeable
or
not
to
the
Word
of
God
,
and
so
the
obedience
is
lawful
or
unlawful
?
]
the
Consciences
of
each
individual
Subject
is
the
Judge
,
per
judicium
discretionis
,
as
to
his
own
practice
;
And
if
men
had
not
this
judgement
of
discerning
,
but
must
act
upon
absolute
implicite
obedience
;
then
first
,
man
were
ruled
as
unreasonable
;
Secondly
the
Magistrate
were
made
a
God
,
or
such
a
Leviathan
,
as
Hobbs
describeth
him
;
Thirdly
,
And
then
all
sin
might
lawfully
be
committed
,
if
commanded
:
But
we
are
assured
none
of
this
is
your
sense
.
Sect.
5.
[
These
Rules
and
Canons
for
decency
made
and
urged
by
Superiours
;
Repl.
what
the
thing
is
?
and
then
,
how
it
is
apprehended
?
if
it
be
really
lawful
,
and
well
commanded
,
and
to
be
obeyed
,
it
is
no
ignorance
,
doubt
or
errour
of
the
Subject
,
that
can
exempt
him
from
the
duty
of
obeying
;
But
it
may
ensnare
him
in
a
certainty
of
sinning
,
whether
he
obey
,
or
disobey
:
For
as
God
commandeth
him
to
obey
,
and
also
not
to
do
that
which
man
commandeth
,
when
God
forbiddeth
it
;
So
he
obligeth
the
erronious
,
first
to
lay
down
his
errors
,
and
so
to
obey
.
But
if
a
thing
be
forbidden
of
God
,
and
commanded
of
man
,
and
one
man
erroniously
thinks
it
lawful
,
and
that
he
should
obey
,
and
another
is
in
doubt
between
both
,
it
is
neither
a
duty
,
nor
lawful
for
either
of
them
here
to
obey
:
For
mans
errour
changeth
not
Gods
Laws
,
nor
disobligeth
himself
from
obedience
;
But
this
mans
duty
is
both
,
to
lay
by
that
errour
,
and
to
refuse
obedience
:
But
if
the
question
be
only
of
the
order
of
such
a
persons
duty
:
We
answer
;
If
the
thing
be
really
lawful
,
and
obedience
a
duty
,
then
he
that
doubteth
or
erreth
,
should
if
possible
suddenly
lay
by
his
errours
or
doubt
,
and
so
obey
:
But
if
that
cannot
be
,
he
should
first
goe
about
the
fittest
means
,
for
his
better
information
till
he
be
resolved
,
and
so
obey
.
And
so
on
the
contrary
,
if
really
the
thing
commanded
be
unlawful
,
if
he
be
sure
of
it
,
he
must
resolve
against
it
;
if
he
hesitate
,
he
is
not
therefore
allowed
to
do
a
thing
forbidden
,
because
he
is
ignorant
:
For
his
ignorance
is
supposed
culpable
it self
;
but
he
is
first
to
consult
and
use
the
best
means
,
for
his
Instruction
,
till
he
know
the
truth
,
and
in
the
mean
time
to
suspend
his
Act.
But
yet
because
of
humane
frailty
,
between
several
faults
,
we
must
consider
when
we
cannot
avoid
all
as
we
would
,
in
what
order
most
safely
to
watch
and
to
avoid
them
.
And
so
when
I
have
done
my
best
,
and
cannot
discern
whether
a
Command
be
just
,
and
the
thing
lawful
or
not
;
If
it
hath
the
face
of
Idolatry
,
Blasphemy
,
or
some
h●inous
Sin
,
that
is
commanded
;
and
our
disobedience
have
the
appearance
,
but
of
an
effect
of
involuntary
Ignorance
,
it
is
more
excusable
in
us
to
fear
the
greater
sin
,
and
so
to
suspend
till
we
are
better
satisfied
,
than
to
do
that
which
we
suspect
,
to
be
so
hainous
a
Sin
,
though
indeed
it
prove
no
sin
;
So
on
the
contrary
,
if
our
obedience
be
like
to
bring
Infamy
or
Calamity
on
the
Church
,
and
our
Obedience
appear
to
be
but
about
a
very
small
sin
,
if
we
doubt
of
it
,
it
is
more
excuseable
to
obey
,
than
to
disobey
,
though
both
be
faulty
,
supposing
the
thing
to
be
indeed
unlawful
,
and
we
discerne
it
not
.
So
that
your
Rule
of
obeying
,
where
you
are
not
as
sure
,
&c.
Is
an
unsure
Rule
,
unless
as
we
have
fullier
cautioned
it
.
Sect.
6.
[
Pretence
of
Conscience
is
no
exemption
from
obedience
,
Rom.
13.
Ye
must
needs
be
subject
;
and
this
pretence
of
a
tender
or
gainsaying
Conscience
cannot
abrogate
the
Law
,
since
it
can
neither
take
away
the
Authority
of
the
Law-maker
,
nor
make
the
matter
of
the
Law
in
it self
unlawful
;
Besides
if
pretence
of
Conscience
did
exempt
from
obedience
,
Laws
were
useless
,
whosoever
had
not
list
to
obey
might
pretend
tenderness
of
Conscience
,
and
be
thereby
set
at
liberty
,
which
if
once
granted
,
Anarchy
and
Confusion
must
needs
follow
.
]
Repl.
Sect.
7.
[
Though
Charity
will
move
to
pitty
,
Repl.
more
comfortable
,
and
peaceable
than
you
,
as
that
we
would
even
in
Gods
worship
,
do
some
things
indecent
and
disorderly
,
rather
than
disobey
.
And
so
should
you
do
rather
than
destroy
your
Brethren
,
or
hinder
that
peace
,
&
healing
of
the
Church
.
For
Order
is
for
the
thing
ordered
,
and
not
contrarily
.
For
example
,
there
is
much
disorder
lies
in
the
Common-Prayer-Book
,
yet
we
would
obey
it
,
as
far
as
the
ends
of
our
calling
do
require
.
It
wouldbe
undecent
to
come
without
a
Band
,
or
other
handsome
Raiment
into
the
Assembly
;
yet
would
we
obey
,
if
it
were
commanded
us
,
rather
than
not
worship
God
at
all
.
We
are
as
confident
that
Surplices
,
and
Copes
are
undecent
,
and
kneeling
at
the
Lords
Table
is
disorderly
,
as
you
are
of
the
contrary
:
And
yet
if
the
Magistrate
would
be
advised
by
us
(
supposing
himself
addicted
against
you
)
we
would
advise
him
to
be
more
charitable
to
you
,
than
you
here
advise
him
to
be
to
us
:
We
would
have
him
,
if
your
Conscience
require
it
,
to
forbear
you
in
this
undecent
and
disorderly
way
;
But
to
speak
more
distinctly
.
1.
There
are
some
things
decent
and
orderly
,
when
the
opposite
species
is
not
undecent
or
disorderly
.
2.
There
are
some
things
undecent
,
and
disorderly
,
in
a
small
and
tollerable
degree
:
And
some
things
in
a
degree
intollerable
.
1.
VVhen
things
decent
are
commanded
,
whose
opposites
would
not
be
at
all
undecent
,
their
Charity
and
Peace
,
and
Edification
,
may
command
a
Relaxation
,
or
rather
should
at
first
restrain
from
too
severe
Impositions
:
As
it
is
decent
to
wear
either
a
Cloak
or
a
Gown
,
a
Cassock
buttoned
,
or
unbuttoned
,
with
a
Girdle
or
without
;
to
sit
,
stand
,
or
kneel
in
singing
of
a
Psalm
;
to
sit
or
stand
in
hearing
the
Word
read
or
preached
,
&c.
2.
VVhen
a
Circumstance
is
undecent
or
disorderly
,
but
in
a
tolerable
degree
,
to
an
Inconvenience
;
Obedience
,
or
Charity
,
or
Edification
,
may
commaud
us
to
do
it
,
and
make
it
not
only
lawful
,
but
a
duty
pro
hic
&
nunc
,
while
the
preponderating
Accident
prevaileth
.
Christs
instances
goe
at
least
as
far
as
this
,
about
the
Priests
in
the
Temple
breaking
the
Sabbath
blamelesly
,
and
David's
eating
the
Shew-bread
,
which
was
lawful
for
none
to
eat
ordinarily
,
but
the
Priests
:
And
the
Disciples
rubbing
the
ears
of
Corne
:
[
I
will
have
mercy
and
not
Sacrifice
]
is
a
lesson
that
he
sets
us
to
learn
,
when
two
duties
comes
together
,
to
preserve
the
greater
,
if
we
would
escape
sin
;
And
sure
to
keep
an
able
Preacher
in
the
Church
,
or
a
private
Christian
in
Communion
,
is
a
greater
duty
,
caeteris
paribus
,
than
to
use
a
Ceremony
,
which
we
conceive
to
be
decent
;
It
is
more
orderly
to
use
the
better
translation
of
the
Scripture
,
than
the
worse
,
as
the
Common-prayer-book
doth
;
and
yet
we
would
have
no
man
cast
out
for
using
the
worse
:
It
is
more
orderly
,
decent
,
and
edifying
for
the
Minister
to
read
all
the
Psalms
,
than
for
the
people
to
read
each
second
verse
;
And
yet
we
would
not
cast
out
men
from
the
Church
or
Ministry
meerly
for
that
disorder
,
It
is
more
orderly
,
and
decent
to
be
uncovered
in
divine
worship
,
than
covered
:
And
yet
rather
than
a
man
should
take
cold
,
we
could
allow
him
to
hear
a
Chapter
or
Sermon
covered
:
why
not
much
more
,
rather
than
he
should
be
cast
out
.
But
let
us
come
to
the
Application
,
It
is
no
undecent
disorderly
worshiping
of
God
,
to
worship
him
without
our
Crosse
,
Surplice
,
and
kneeling
in
the
reception
of
the
Sacrament
.
1.
If
it
were
,
then
Christ
and
his
Apostles
had
worshipped
undecently
and
disorderly
;
And
the
Primitive
Church
that
used
not
the
Surplice
,
nor
the
transient
Image
of
the
Crosse
in
Baptism
(
but
in
an
unguent
)
yea
the
Church
for
many
hundred
years
,
that
received
the
Sacrament
without
kneeling
.
2.
Then
if
the
King
,
Parliament
,
and
Convocation
should
change
their
Ceremonies
,
it
seems
you
would
take
your selves
bound
to
retain
them
;
for
you
say
you
must
not
worship
God
undecently
:
But
that
they
may
be
changed
by
Authority
,
our
Articles
determine
,
and
therefore
Charity
may
well
require
the
Magistrate
to
change
them
without
any
wrong
to
the
worship
of
God
.
3.
VVe
appeal
to
the
common
judgement
of
the
Impartial
,
whether
in
the
nature
of
the
thing
,
there
by
any
thing
that
tels
them
,
that
it
is
undecent
to
pray
without
Surplice
in
the
reading
place
,
and
not
undecent
to
pray
without
in
the
Pulpit
?
And
that
it
is
undecent
to
Baptize
without
Crossing
,
and
not
to
receive
the
Lords
Supper
without
:
And
that
it
is
undecent
for
the
Receiver
to
take
the
Lords
Supper
without
kneeling
,
and
not
for
the
Minister
to
give
it
him
standing
,
that
prayeth
in
the
delivery
.
Sect.
8.
[
These
promised
we
Answer
to
your
first
Reason
,
Repl.
moral
Goodness
;
and
if
they
are
such
indeed
,
as
are
within
their
power
and
really
good
,
that
is
,
of
their
own
nature
,
fitter
than
their
opposites
,
they
may
be
imposed
by
just
Authority
,
by
equal
means
,
though
not
by
usurpers
,
nor
by
penalties
that
will
do
more
harm
than
the
things
will
do
good
.
2.
Signs
that
signifie
nothing
,
we
understand
not
:
It
is
one
thing
to
be
decent
,
and
another
[
to
signifie
something
that
is
decent
;
what
you
mean
by
that
,
we
know
not
.
The
Cross
signifieth
our
not
being
ashamed
to
profess
the
Faith
of
Christ
crucified
,
&c.
]
do
you
call
that
something
[
that
is
decent
?
]
It
is
something
necessary
to
Salvation
.
3.
Signes
are
exceeding
various
:
At
present
we
use
but
two
distinctions
.
1.
Some
are
Signs
ex
primaria
intentione
iustitnentis
,
purposed
,
and
primarily
instituted
to
signifie
(
as
an
Escucheon
,
or
a
Sign
at
an
Inne
door
in
common
matters
;
and
as
the
Sacrament
and
Cross
in
sacred
matters
)
and
some
are
Signs
but
consequently
secondarily
,
and
not
essentially
,
as
intended
by
the
Institutors
(
so
Hills
and
Trees
may
shew
us
what
a
Clock
it
is
,
and
so
every
Creature
signifieth
some
good
of
Mercy
or
Duty
,
and
may
be
an
Object
of
holy
Meditation
;
so
the
colour
and
shape
of
our
Cloaths
may
mind
us
of
some
good
,
which
yet
was
none
of
the
primary
or
proper
end
of
the
Maker
or
Wearer
.
)
2.
Signes
are
either
arbitrary
expressions
of
a
mans
own
mind
,
in
a
matter
where
he
is
left
free
;
or
they
are
Covenanting
Signes
between
us
and
God
in
the
Covenant
of
Grace
,
to
work
Grace
on
us
,
as
moral
Causes
,
and
to
engage
us
Sacramentally
to
him
.
Such
we
conceive
the
Cross
in
Baptism
to
be
.
The
Preface
to
the
Common
Prayer
Book
saith
[
They
are
apt
to
teach
and
excite
,
&c.
]
which
is
a
moral
operation
of
Grace
;
and
the
Canon
saith
[
It
is
an
honourable
badge
,
whereby
the
Infant
is
dedicated
to
him
that
dyed
on
the
Cross
]
we
are
signified
with
it
[
in
token
,
that
hereafter
we
shall
not
be
ashamed
to
confess
the
Faith
of
Christ
crucified
,
and
manfully
to
fight
,
&c.
]
now
if
a
thing
may
be
commanded
meerly
as
a
decent
Circumstance
of
Worship
,
yet
it
is
unproved
that
a
thing
in
its
nature
as
instituted
,
and
in
the
primary
intention
,
is
thus
Sacramentally
to
dedicate
and
engage
us
in
Covenant
to
God
,
by
signifying
the
Grace
and
Duty
of
the
Covenant
be
lawfully
cammanded
by
man
.
1.
Decent
Circumstances
are
necessary
in
genere
.
There
must
be
some
fit
time
,
place
,
gesture
,
vesture
(
as
such
)
utensils
,
&c.
But
that
there
be
some
such
dedicating
ingaging
Signs
,
in
our
Covenanting
with
God
,
signifying
the
Grace
of
the
Covenant
,
and
our
state
and
duty
as
Soldiers
under
Christ
(
besides
Gods
Sacraments
)
this
is
not
necessary
in
genere
,
and
therefore
it
is
not
left
to
man
to
determine
de
specie
.
2.
If
there
be
any
reason
for
this
use
of
the
Cross
,
it
must
be
such
as
was
in
the
Apostles
dayes
,
and
concerneth
the
universal
Church
in
all
ages
and
places
,
and
then
the
Apostles
would
have
taken
care
of
it
.
Thus
much
here
in
brief
of
Signes
;
and
more
anon
,
when
you
again
call
us
to
it
.
Sect.
9.
[
To
the
second
,
[
As
my
Father
sent
me
,
even
so
send
I
you
,
and
let
all
things
be
done
decently
,
and
in
order
]
of
whom
he
hath
said
to
us
,
[
Obey
those
that
have
the
oversight
over
you
]
and
told
us
,
that
if
we
will
not
hear
his
Church
,
we
must
not
be
accounted
as
Christians
,
but
Heathens
and
Publicans
;
And
yet
nevertheless
they
will
not
hear
it
,
and
obey
it
in
so
small
a
matter
,
as
a
Circumstance
of
time
,
place
,
habit
,
or
the
like
,
which
she
thinks
decent
and
fit
,
and
yet
will
be
accounted
the
best
Christians
,
and
tell
us
that
it
is
the
very
awe
of
Gods
Law
,
Deut.
12.
32.
that
keeps
them
from
obedience
to
the
Church
in
these
Commands
;
not
well
considering
that
it
cannot
be
any
adding
to
the
Word
of
God
,
to
command
things
for
order
and
decency
,
which
the
Word
of
God-commands
to
be
done
,
so
as
they
be
not
commanded
as
Gods
immediate
Word
,
but
as
the
Laws
of
men
;
but
that
is
undeniable
adding
to
the
Word
of
God
,
to
say
,
that
Superiours
may
not
command
such
things
which
God
hath
no
where
forbidden
,
and
taking
from
the
Word
of
God
,
to
deny
that
Power
to
men
,
which
Gods
Word
hath
given
them
.
]
Repl.
in
genere
,
to
be
some
way
determined
,
and
left
to
Magistrates
or
Ministers
de
specie
,
and
to
do
this
according
to
the
general
Rule
of
Scripture
,
and
in
order
to
the
main
end
,
and
not
against
it
)
is
not
against
the
Royalty
or
Will
or
Christ
;
but
to
make
new
dedicating
Covenanting
Symbols
,
to
signifie
the
Doctrine
of
the
Covenant
of
Grace
,
and
solemnly
engage
us
unto
God
,
and
place
these
in
the
publick
Worship
,
which
are
not
meer
Circumstances
,
but
substantial
Institutions
,
not
necessary
in
genere
(
that
there
should
be
any
such
at
all
,
besides
Gods
Sacraments
)
we
fear
this
is
a
violation
of
the
Royalty
of
Christ
,
and
a
reflection
on
his
Laws
,
as
insufficient
.
For
,
1.
If
it
belong
to
the
Power
proper
to
Christ
,
then
it
is
a
violation
of
his
Royalty
,
for
any
man
to
exercise
it
;
but
it
belongeth
to
the
Power
proper
to
Christ
,
Ergo
,
&c.
The
Minor
is
proved
thus
:
If
it
belong
to
the
universal
Head
,
or
Ruler
of
the
Church
,
as
such
;
then
it
belongs
to
the
Power
proper
to
Christ
;
(
for
we
are
ready
to
prove
there
is
now
under
him
,
no
universal
Head
or
Ruler
,
personally
,
or
collectively
and
civilly
one
)
But
,
&c.
If
in
the
Reason
of
it
,
it
should
be
the
matter
of
an
universal
Law
,
if
any
,
then
it
should
be
the
work
of
the
universal
Law-giver
,
if
any
:
But
,
&c.
If
in
the
Reason
of
it
,
it
be
equally
useful
to
the
Church
,
universal
as
to
any
particular
Church
,
or
Age
,
then
it
should
according
to
the
reason
of
it
,
be
the
matter
of
an
universal
Law
,
if
of
any
:
But
,
&c.
It
hath
the
same
aptitude
,
to
engage
us
to
a
duty
of
universal
necessity
,
and
hath
no
reason
proper
to
this
Age
,
or
Place
for
it
;
but
common
to
all
.
Moreover
,
it
is
no
where
committed
to
the
power
or
care
of
man
;
Ergo
,
it
is
proper
to
the
Care
and
Power
of
Christ
;
no
Text
is
shewed
that
giveth
man
power
in
such
things
:
To
do
all
things
decently
and
orderly
,
and
to
edification
,
is
no
giving
of
power
on
that
pretence
,
to
make
new
Covenanting
dedicating
Signs
:
To
do
Gods
work
decently
,
&c.
is
not
to
make
more
such
of
our
own
heads
;
it
's
but
the
right
modifying
of
the
work
already
set
us
.
And
to
do
all
decently
,
orderly
,
and
to
edification
,
was
a
duty
in
Moses
time
,
when
yet
such
things
as
these
in
question
might
not
be
added
by
any
but
God
:
(
when
we
say
by
God
,
we
mean
by
his
inspired
Instruments
;
and
when
we
say
by
Christ
,
we
mean
by
his
inspired
Instruments
)
If
we
should
make
Laws
,
that
every
one
is
publickly
to
taste
Vineger
and
Gall
,
as
a
Sign
that
we
are
not
ashamed
of
,
but
resolved
through
all
fresh-displeasing
di●ficulties
to
follow
Christ
,
that
did
so
,
and
thus
to
engage
and
dedicate
our selves
to
him
;
this
were
to
do
more
than
to
[
do
all
things
decently
and
orderly
]
which
he
appointed
.
If
milk
were
to
be
publickly
suckt
or
drank
by
all
in
profession
,
that
we
will
feed
on
the
sincere
Milk
of
his
Word
,
and
so
to
dedicate
us
to
him
by
Covenant
:
Or
,
if
we
were
to
put
on
an
Helmet
,
and
other
Armour
,
in
token
that
we
will
be
his
Soldiers
to
the
death
,
and
manfully
fight
under
,
&c.
These
Ingagements
,
by
such
publick
signs
,
are
Sacraments
in
the
sense
,
as
the
word
was
used
of
old
,
when
it
signified
a
Soldiers
solemn
listing
,
or
covenanting
with
his
Commander
.
Thus
by
distinguishing
decent
and
orderly
modes
,
and
Circumstances
necessary
in
genere
,
from
new
Ordinances
,
even
solemn
dedicating
,
covenanting
,
or
such
like
mystical
Signs
;
we
have
shewed
you
what
we
grant
,
and
where
you
fail
,
and
what
is
indeed
a
wrong
to
Christ
,
and
an
accusation
of
his
Laws
,
and
what
not
?
and
how
unjust
your
following
accusation
of
us
is
(
who
never
yet
told
you
,
we
would
be
accounted
the
best
Christians
;
but
to
desire
to
please
Christ
as
neer
as
we
can
,
is
not
blame
worthy
.
)
Abundance
of
things
of
lesser
moment
than
these
,
are
commanded
by
God
in
the
Law
,
to
which
he
addeth
,
that
Sanction
,
Deut.
12.
12.
Whatever
things
I
command
thee
,
&c.
And
we
conceive
,
that
the
words
[
As
my
Father
sent
me
,
so
,
&c.
]
had
somewhat
proper
to
the
extraordinary
Mission
:
[
And
if
he
hear
not
the
Church
,
&c.
]
is
neither
spoken
of
a
Church
universal
,
nor
of
Magistrates
making
Laws
for
such
Ceremonies
or
Signs
:
But
if
he
hear
not
that
Church
,
with
which
he
was
in
Communion
,
and
which
admonisheth
him
for
his
sin
,
let
that
Church
reject
him
from
their
Communion
.
Sect.
10.
[
The
Command
for
decent
Ceremonies
,
Hampton
Court
(
if
after
so
many
years
Preaching
the
Gospel
,
there
be
any
yet
unsatisfied
,
I
doubt
it
proceeds
rather
out
of
stubborness
of
opinion
,
than
out
of
tenderness
of
Conscience
;
if
by
tenderness
of
Conscience
,
they
mean
a
fearfulness
to
sin
,
this
would
make
them
most
easie
to
be
satisfied
,
because
most
fearful
to
disobey
Superiours
.
)
But
suppose
there
be
any
so
scrupulous
,
as
not
satisfied
with
what
hath
been
written
,
the
Church
may
still
without
sin
,
urge
her
Command
for
these
decent
Ceremonies
,
and
not
be
guilty
of
offending
her
weak
Brother
;
for
since
the
scandal
is
taken
by
him
,
not
given
by
her
,
it
is
he
that
by
vain
scrupulosity
offends
himself
,
and
layes
the
stumbling-block
in
his
own
way
.
]
Repl.
world
will
be
brought
into
Confusion
,
because
men
that
list
not
to
obey
,
would
have
the
Laws
abrogated
]
where
hath
Christ
set
you
to
make
such
Laws
?
Is
it
not
work
enough
for
us
and
you
,
to
obey
the
Laws
that
he
hath
made
?
why
made
he
none
for
Postures
,
and
Vestures
,
and
Words
,
and
Teaching
Signs
of
this
nature
,
if
he
would
have
had
them
?
If
he
had
not
told
us
,
that
there
is
one
Law-giver
,
one
Lord
;
and
that
his
Word
is
able
to
make
us
wise
unto
Salvation
;
and
that
he
would
lay
no
greater
burden
on
us
,
than
necessary
things
,
and
would
not
have
us
despise
or
judge
each
other
on
such
occasions
:
If
he
had
but
told
us
,
that
he
left
any
Officers
after
his
inspired
Apostles
,
for
the
making
of
Ceremonies
,
or
new
Laws
of
Worship
,
or
Teaching
engaging
Signs
for
the
Church
,
we
would
as
gladly
understand
and
obey
his
Will
in
these
things
,
as
you
.
What
hurt
is
it
to
us
,
to
use
a
Cross
or
other
Ceremony
,
if
it
were
not
for
fear
of
disobeying
God
?
Enforce
Gods
Law
upon
us
,
as
zealously
as
you
will
,
and
see
if
we
will
disobey
it
:
But
that
the
world
shall
run
into
confusion
,
rather
than
we
shall
leave
to
serve
God
,
as
Peter
and
Paul
did
,
without
Crossing
,
Surplices
,
and
kneeling
at
the
Sacrament
,
and
then
that
we
shall
be
reproached
as
the
Cause
of
all
,
by
our
disobedience
:
God
hath
told
the
world
by
his
Word
,
and
will
tell
them
by
his
Judgements
,
that
this
is
not
his
way
to
Unity
and
Peace
.
As
to
your
Argument
,
from
your
Brethrens
weakness
,
we
say
,
1.
It
is
not
your
strength
to
slight
it
,
or
them
;
nor
is
it
their
weakness
,
that
they
are
willing
to
be
esteemed
weak
.
The
Apostle
called
those
weak
,
that
placed
a
necessity
in
indifferent
things
,
Rom.
14.
and
not
those
that
understood
their
indifferency
.
But
the
truth
is
,
the
nature
of
things
indifferent
,
is
not
well
unstood
by
all
on
either
side
;
some
may
think
evil
of
some
things
that
deserve
it
not
,
and
in
this
they
are
weak
,
though
in
other
matters
they
may
be
strong
.
And
for
the
rest
,
we
speak
according
to
the
worst
,
that
you
your selves
can
charitably
suppose
:
you
can
say
no
more
of
them
,
but
that
they
are
weaker
,
that
is
,
in
this
know
less
then
you
:
though
perhaps
we
may
take
them
to
be
stronger
,
that
is
to
be
more
in
the
right
;
yet
are
we
not
so
confident
,
as
to
censure
you
or
others
;
but
speak
of
things
difficult
,
and
doubtful
,
as
they
are
.
But
how
prove
you
that
we
would
take
it
ill
,
to
be
our selves
,
or
have
those
we
speak
of
accounted
ignorant
in
such
things
as
these
?
use
us
no
worse
then
the
ignorant
should
be
used
.
And
till
you
would
turn
a
man
out
of
the
Ministry
,
or
Church
,
for
being
ignorant
of
the
nature
of
a
Ceremony
(
which
never
was
in
his
Creed
,
the
Decalogue
or
Scripture
)
deal
not
so
by
us
,
that
would
be
wiser
if
we
knew
how
;
That
all
our
ignorance
is
our
own
fault
we
deny
not
;
But
it
is
an
excesse
of
confidence
,
and
uncharitableness
,
to
tell
us
that
there
is
so
very
much
written
as
may
satisfie
any
man
[
that
hath
a
mind
to
be
satisfied
]
when
we
professe
in
his
sight
that
knoweth
the
hearts
,
that
we
have
a
mind
to
be
satisfied
,
and
would
know
the
truth
,
at
what
rate
soever
if
we
knew
how
:
what
would
you
have
us
to
do
that
we
do
not
,
to
be
satisfied
?
Do
we
not
read
as
much
for
Ceremonies
,
as
the
dissenters
use
to
do
against
them
?
many
Books
against
them
are
yet
uuanswered
:
as
we
never
shuned
any
Publick
or
private
conference
with
any
of
you
,
and
such
reasonings
are
not
like
to
convince
us
.
If
you
will
be
the
Judges
of
your
Brethrens
hearts
,
and
say
it
is
not
tenderness
of
Conscience
,
but
stubbornness
,
we
shall
refer
that
to
the
day
,
when
your
hearts
,
and
ours
shall
all
be
opened
.
Must
none
be
tender
Conscienced
,
that
dare
not
venture
to
obey
you
in
such
things
?
when
you
may
with
undoubted
safety
forbear
the
imposing
of
your
Ceremonies
,
and
so
forbear
the
casting
out
of
your
Brethren
,
if
you
will
not
,
who
shews
less
tenderness
of
Conscience
?
That
the
scandal
is
taken
,
and
not
given
,
is
still
the
thing
in
question
,
as
to
many
things
:
And
if
it
were
no
just
occasion
of
offence
,
yet
you
ought
not
to
lay
that
which
others
weakness
will
turn
into
a
stumbling
block
,
unnecessarily
before
them
.
If
the
Apostles
Argument
be
good
,
Rom.
14.
The
Church
may
not
urge
unlawful
things
,
nor
things
meerly
lawful
,
upon
such
penalties
,
as
will
exclude
things
necessary
.
If
an
idle
word
be
to
be
accounted
for
,
an
idle
Law
is
not
laudable
,
much
less
when
all
men
must
be
excluded
the
Ministry
o●
Communion
that
scruple
it
;
when
yet
a
man
may
be
a
prophane
Swearer
,
for
12.
pence
an
Oath
,
and
may
swear
an
100.
times
,
before
he
payes
that
12.
pence
.
A
Papist
shall
pay
12.
pence
for
not
coming
to
Church
,
and
a
Protestant
be
thrust
out
of
your
Communion
,
for
not
kneeling
at
the
Sacrament
,
and
a
Minister
suspended
,
imprisoned
,
undone
,
for
not
crossing
a
Child
,
or
wearing
a
Surplice
.
May
Magistrates
,
or
the
Church
rhus
urge
their
commands
?
can
any
thing
be
spoken
plainer
then
the
Scripture
speaks
against
this
course
?
And
would
you
make
the
world
believe
,
that
the
Brethren
that
do
not
all
that
you
bid
them
,
are
so
unreasonably
,
and
obstinately
scrupulous
,
as
to
have
no
matter
of
offence
but
what
they
lay
before
themselves
,
when
they
have
the
Practise
of
the
Apostles
,
and
the
Custom
of
the
Primitive
Church
,
for
many
hundred
years
against
you
,
and
this
called
by
them
an
Apostolical
Tradition
,
and
decreed
by
the
most
venerable
Councils
that
ever
were
?
If
you
had
but
one
of
these
,
(
the
decree
of
a
General
Council
,
or
Practice
of
all
the
purest
Church
alone
)
for
one
of
your
Ceremonies
,
you
would
think
him
uncharitable
,
that
so
reproached
you
for
pretending
Conscience
.
Sect.
11.
[
The
Case
of
St.
Paul
not
eating
flesh
,
Repl.
Apostle
excludeth
all
such
impositions
,
so
he
wrote
to
all
the
Resident
Pastors
that
were
at
Rome
,
for
he
wrote
to
the
whole
Church
:
and
therefore
these
commands
extend
to
the
Governours
,
that
they
make
not
such
things
the
matter
of
Contempt
or
Censures
,
or
any
uncharitable
course
,
but
bear
with
one
another
in
them
.
Will
you
call
men
obstinate
self-offenders
,
that
differ
from
you
,
when
you
have
no
better
Answers
then
these
to
the
plain
decisions
of
the
holy
Ghost
?
what
we
speak
of
Rom.
14.
15.
we
speak
also
of
1
Cor.
8.
And
3.
It
is
to
the
Rulers
of
the
Church
that
we
are
speaking
,
and
it
is
they
that
answer
us
:
And
shall
the
Rulers
say
[
if
it
were
not
a
thing
commanded
we
might
bear
with
you
]
when
it
is
themselves
that
command
them
Ecclesiastically
;
and
we
intreat
them
but
to
forbear
that
,
and
to
concur
with
us
in
Petitioning
the
King
to
forbear
commanding
them
coercively
;
who
no
doubt
will
easily
forbear
it
,
if
they
do
their
part
.
4.
Yea
a
fortiore
it
layeth
a
heavier
charge
on
such
Governours
then
others
.
If
it
be
so
hainous
a
Sin
as
Paul
maketh
it
to
censure
,
or
despise
one
another
,
for
meats
and
dayes
,
and
such
like
things
,
how
much
more
to
Excommuuicate
,
silence
,
and
undo
one
another
?
and
deprive
thousands
of
Souls
of
the
Preaching
of
the
Gospel
,
that
consented
not
to
their
Pastor's
non-conformity
?
5.
Paul
letteth
you
know
,
that
those
things
are
not
the
Center
or
matter
of
our
necessary
Concord
,
but
of
mutual
forbearance
,
and
therefore
condemneth
all
that
will
make
them
necessary
to
our
Unity
,
Ministry
,
or
Communion
.
6.
And
the
difference
is
wholly
to
the
advantage
of
our
Cause
;
for
those
that
Paul
spoke
to
,
were
not
come
so
high
as
to
go
about
to
force
others
to
do
as
they
did
,
but
onely
to
despise
them
for
not
doing
it
.
2.
And
therefore
to
the
second
Reason
we
answer
.
1.
If
the
things
had
been
different
,
yet
so
was
Pauls
Injunction
different
from
our
request
;
for
Paul
goeth
so
high
as
to
command
them
to
deny
their
own
Liberty
,
in
not
eating
lawful
meats
themselves
,
least
they
offend
,
and
hurt
their
Breth●en
;
whereas
we
are
now
but
desiring
you
,
that
you
would
not
force
others
to
do
that
which
they
take
to
be
a
sin
,
and
that
with
penalties
that
fall
heavier
on
the
Church
,
then
on
them
;
They
had
on
both
sides
fairer
pretences
then
you
have
:
The
Cases
before
us
to
be
compared
are
four
;
the
Case
of
the
refusers
of
meats
and
observers
of
dayes
then
:
The
Case
of
the
users
of
those
meats
,
and
not
observers
of
those
dayes
:
The
Case
of
our
imposers
:
And
the
Case
of
non-conformists
:
The
pretence
that
their
refusers
of
meats
had
,
in
1
Cor.
8.
was
,
that
being
offered
to
Idols
,
they
thought
it
made
them
partakers
of
the
Idolatry
;
and
so
they
sinned
through
weakness
in
being
offended
at
others
,
and
censuring
them
that
used
their
Liberty
:
And
had
they
not
here
a
fairer
pretence
for
their
offence
and
censures
,
then
you
for
your
impositions
?
You
cannot
shew
half
so
great
an
appearance
of
good
in
the
things
commanded
,
as
they
could
do
of
Evil
in
the
things
for
which
they
were
offended
.
And
the
offended
censurer
in
Rom.
14.
had
this
pretence
,
that
the
thing
was
forbidden
in
Gods
own
Law
,
even
the
meats
which
he
refused
;
and
the
dayes
cōmmanded
which
he
observed
:
And
he
knew
not
that
the
Law
in
these
matters
of
Order
and
Ceremony
was
abrogated
(
which
Peter
himself
was
ignorant
of
,
when
he
refused
to
eat
things
common
and
unclean
:
)
But
you
have
no
pretence
of
Gods
own
command
for
the
matter
of
your
impositions
,
as
these
men
had
for
the
matter
of
their
offence
,
and
censure
:
so
that
here
you
are
on
the
worser
side
.
And
for
the
other
party
,
that
in
1
Cor.
8.
abused
their
Liberty
:
and
Rom.
14.
despised
their
Brethren
,
they
had
a
double
pretence
:
one
was
,
that
it
was
their
Liberty
;
and
if
every
scrupulous
party
should
drive
them
from
their
lawful
meat
,
and
drink
,
they
knew
not
whither
they
might
drive
them
:
Another
was
,
that
the
Law
was
abrogated
by
Christ
;
and
therefore
if
they
complyed
in
practice
with
the
scrupulous
,
or
did
not
shew
their
difference
,
they
might
seem
to
be
guilty
of
the
restoring
of
the
Law
,
and
complying
with
the
Jewes
and
the
Hereticks
,
that
both
then
were
enemies
to
the
Church
,
and
agreed
in
this
;
had
not
these
men
now
a
fairer
pretence
for
eating
,
1
Cor.
8.
and
for
the
dissent
shewed
,
Rom.
14.
then
you
ever
yet
produced
for
forcing
others
from
Ministry
,
and
Church
,
(
or
into
sin
,
and
Hell
,
if
they
will
obey
you
against
their
Consciences
)
and
all
for
that
which
you
never
pretended
to
shew
a
command
of
God
for
?
And
others
shew
you
(
as
they
think
)
Scripture
,
and
Councils
,
and
Custom
against
:
To
tell
us
then
that
Paul
spake
of
things
[
not
Decent
and
Significant
]
is
(
pardon
our
plainness
)
to
say
much
less
then
nothing
:
For
it
was
not
against
imposing
that
Paul
spake
,
but
using
,
and
not
using
,
censuring
and
despising
;
and
their
Arguments
were
(
suitable
to
their
Cause
)
of
another
kind
of
moment
,
than
Decency
or
Indecency
,
Significancy
or
Insignificancy
,
even
from
supposed
Idolatry
rejecting
Gods
Law
,
and
complying
with
Jews
,
and
Hereticks
,
in
restoring
the
Law
,
and
casting
away
the
Liberties
purchased
by
Christ
,
even
in
their
private
eating
,
and
drinking
.
To
be
no
more
tedious
now
,
we
humbly
offer
in
any
way
convenient
to
try
it
out
,
with
the
Reverend
Brother
that
so
confidently
asserted
the
disparity
of
the
cases
;
and
to
prove
,
that
these
Scriptures
most
plainly
condemn
your
impositions
now
in
qnestion
;
though
we
should
have
thought
,
that
one
impartial
reading
of
them
might
end
the
controversie
,
and
save
the
Church
and
you
from
the
sad
effects
.
As
to
that
,
1
Cor.
11.
16.
we
answer
,
1.
It
is
uncertain
whether
the
word
[
Custom
]
refer
to
the
matter
of
Hair
,
or
to
contention
:
so
many
Expositors
judge
,
q.
d.
[
the
Churches
of
God
are
not
contentious
]
2.
Here
is
no
Institution
(
muchless
by
fallible
men
)
of
new
Covenanting
,
Dedicating
,
or
Teaching
Symbols
,
or
Ceremonies
;
nor
is
here
any
unnecessary
thing
enjoyned
,
but
that
which
nature
,
and
the
Custom
of
the
Country
had
made
so
decent
,
as
that
the
opposite
would
have
been
abusively
indecent
:
This
is
not
your
Case
.
A
Cross
or
Surplice
is
not
decent
by
nature
,
or
common
reputation
,
but
by
Institution
(
that
is
,
not
at
all
;
for
if
it
be
not
instituted
,
because
decent
,
it
will
not
be
decent
,
because
instituted
)
nor
are
these
so
decent
,
as
the
opposite
to
be
indecent
.
The
Apostles
worshipped
God
as
decently
without
them
,
as
you
do
with
them
:
The
Minister
prayeth
in
the
Pulpit
,
as
decently
without
the
Surplice
,
as
in
the
Reading
place
with
it
.
3.
Paul
doth
but
exhort
them
to
this
undoubted
Comeliness
(
as
you
may
well
do
,
if
men
will
do
any
thing
,
which
nature
or
common
reputation
makes
to
be
slovenly
,
unmannerly
or
indecent
,
as
being
covered
in
Prayer
,
or
singing
Psalms
,
or
any
such
like
;
about
which
we
will
never
differ
with
you
:
)
But
even
here
,
he
talks
not
of
force
,
or
such
penalties
as
tend
to
the
greater
hurt
of
the
Church
,
and
the
ruin
of
the
person
.
Sect.
12.
[
That
these
Ceremonies
have
occasioned
many
Divisions
,
is
no
more
fault
of
theirs
,
than
it
was
of
the
Gospel
,
that
the
Preaching
of
it
,
occasioned
strife
betwixt
Father
and
Son
,
&c.
the
true
Cause
of
those
Divisions
,
is
the
Cause
of
ours
,
which
St.
James
tells
us
is
Lust
,
and
inordinate
desires
of
Honour
,
Wealth
,
or
Licentiousness
,
or
the
like
:
were
these
Ceremonies
laid
aside
,
there
would
be
the
same
Divisions
.
If
some
,
who
think
Moses
and
Aaron
take
too
much
upon
them
,
may
be
suffered
to
deceive
the
People
,
and
to
raise
in
them
vain
fears
and
jealousies
of
their
Governours
;
but
if
all
men
would
,
as
they
ought
,
study
peace
and
quietness
,
they
would
find
other
,
and
better
fruits
of
those
Laws
of
Rites
,
and
Ceremonies
,
as
Edification
,
Decency
,
Order
,
and
Beauty
,
in
the
Service
and
Worship
of
God
.
]
Repl.
Whether
the
Ceremonies
be
as
innocent
,
as
to
Divisions
,
as
the
Gospel
(
a
strange
Assertion
)
will
better
appear
,
when
what
we
have
said
,
and
what
is
more
fully
said
by
Dr.
Ames
,
Bradshaw
,
and
others
,
is
well
answered
.
If
the
true
Cause
of
our
Divisions
be
as
you
say
[
Lust
,
and
inordinate
desires
of
Honour
,
or
Wealth
,
or
Licentiousness
]
then
the
party
that
is
most
lustful
,
ambitious
,
covetous
,
and
licentious
,
are
likest
to
be
most
the
Cause
.
And
for
Lust
and
Licentiousness
,
we
should
take
it
for
a
great
attainment
of
our
ends
,
if
you
will
be
intreated
to
turn
the
edge
of
your
severity
against
the
Lustful
and
Licentious
.
O
that
you
would
keep
them
out
of
the
Pulpits
,
and
out
of
the
Communion
of
the
Church
,
till
they
reform
!
And
for
our selves
,
we
shall
take
your
Admonitions
or
Severities
thankfully
,
when
ever
we
are
convicted
by
you
,
of
any
such
sins
.
We
are
loth
to
enter
upon
such
Comparisons
,
between
the
Ministers
ejected
,
for
the
most
part
,
and
those
that
are
in
their
rooms
,
as
tends
to
shew
by
this
Rule
,
who
are
likest
to
be
the
Dividers
.
And
for
inordinate
desires
of
Honour
and
Wealth
,
between
your
Lordships
and
Us
,
we
are
contented
that
this
Cause
be
decided
by
all
England
,
even
by
our
enemies
,
at
the
first
hearing
,
without
any
further
vindication
of
our selves
;
and
so
let
it
be
judged
who
are
the
Dividers
.
Only
we
must
say
,
that
your
intimation
of
this
Charge
on
us
,
that
seek
not
for
Bishopricks
,
Deaneries
,
and
Archdeaconries
,
or
any
of
your
preferments
;
that
desire
not
,
nor
would
accept
pluralities
of
Benefices
,
with
Cure
of
Souls
;
that
never
sought
for
more
than
Food
and
Raiment
,
with
the
liberty
of
our
Ministry
,
even
one
place
,
with
a
tollerable
Maintenance
,
whose
provoking
Cause
,
hath
been
our
constant
opposition
to
the
Honours
,
Wealth
,
Lordships
,
and
pluralities
of
the
Clergy
;
yea
,
who
would
be
glad
on
the
behalf
of
the
poor
Congregations
,
if
many
of
our
Brethren
might
have
leave
to
Preach
to
their
Flocks
for
nothing
.
We
say
your
intimation
maketh
us
lift
up
our
hands
and
hearts
to
Heaven
,
and
think
,
O
what
is
man
!
what
may
not
by
some
History
be
told
the
World
!
O
how
desirable
is
the
blessed
day
of
the
righteous
universal
Judgement
of
the
Lord
!
How
small
a
matter
till
then
should
it
be
to
us
,
to
be
judged
of
man
!
We
hope
upon
pretence
of
not
suffering
us
to
deceive
the
People
,
you
will
not
deny
liberty
to
Preach
the
necessary
saving
Truths
of
the
Gospel
,
considering
how
terrible
a
Symptom
and
Prognostick
,
this
was
in
the
Jews
,
1
Thes.
2.
15
,
16.
Who
both
killed
the
Lord
Jesus
,
and
their
own
Prophets
,
and
persecuted
the
Apostles
,
and
God
they
pleased
not
,
and
were
contrary
to
all
men
,
forbidding
to
Preach
to
the
Gentiles
,
that
they
might
be
saved
;
to
fill
up
their
sins
alwayes
:
for
wrath
was
come
upon
them
to
the
utmost
.
We
can
as
easily
bear
whatever
you
can
inflict
upon
us
,
as
the
hinderers
of
the
Gospel
,
and
Silencers
of
faithful
Ministers
,
and
troublers
of
the
Churches
,
can
bear
what
God
will
inflict
on
them
;
and
so
the
Will
of
the
Lord
be
done
.
Sect.
13.
[
There
hath
been
so
much
said
,
Chrysost.
Hom.
60.
ad
pop.
Antioch
.
]
Repl.
1.
If
nothing
can
be
added
,
an
holy
Vestment
,
and
so
a
part
of
external
Worship
,
as
Aaron's
Vestments
were
;
(
as
may
be
seen
in
the
Arguments
of
Cotton
and
Nichols
,
lately
Printed
together
.
)
Sect.
14.
[
The
Cross
was
alwayes
used
in
the
Church
,
in
immortali
lavacro
,
Tertul.
And
therefore
to
testifie
our
Communion
with
them
,
as
we
are
taught
to
do
in
our
Creed
;
as
also
in
token
that
we
shall
not
be
ashamed
of
the
Cross
of
Christ
.
It
is
fit
to
be
used
still
,
and
we
conceive
cannot
trouble
the
Conscience
of
any
that
have
a
mind
to
be
satisfied
.
]
Repl.
That
the
Cross
was
alwayes
used
in
the
Church
in
Baptism
,
certainly
untrue
;
and
such
as
we
never
heard
nor
read
till
now
.
Do
you
believe
it
was
used
in
the
Baptism
of
the
Eunuch
,
Lydia
,
the
Jalor
,
Cornelius
,
the
3000.
Acts
3.
or
in
those
times
?
And
when
it
did
come
up
,
it
was
with
Chrysm
,
and
not
our
airy
transient
Image
;
and
therefore
you
so
far
differ
from
the
users
.
2.
The
Condemnation
of
Genuflection
on
the
Lords
dayes
in
adoration
,
was
at
least
as
ancient
and
universal
,
and
commanded
by
Councils
,
when
the
Cross
was
not
;
and
yet
you
can
dispense
with
that
,
and
many
such
usages
.
And
if
you
will
your selves
fall
in
with
Custom
,
yet
every
ancient
common
Custom
,
was
never
intended
to
be
a
matter
of
necessity
to
Union
or
Tolleration
of
our
Brethren
;
use
no
other
force
about
the
Cross
than
the
Church
then
did
.
Your
saying
,
that
you
[
conceive
it
cannot
trouble
the
Conscience
of
any
that
have
a
mind
to
be
satisfied
]
doth
but
express
your
uncharitable
censeriousness
,
while
your
Brethren
have
studied
,
and
prayed
,
and
conferred
for
satisfaction
,
it
's
like
,
as
much
as
you
,
and
profess
their
earnest
desires
of
it
,
and
their
readiness
to
hear
or
read
any
thing
that
you
have
to
say
,
in
order
to
their
satisfaction
.
Sect.
15.
[
The
posture
of
kneeling
,
more
Adorantium
,
St.
Aug.
Psal.
98.
Cyril
.
Catech.
Mystag
.
5.
rather
more
than
at
Prayers
,
since
standing
at
Prayer
hath
been
left
,
and
kneeling
used
instead
of
that
,
(
as
the
Church
may
vary
in
such
indifferent
things
)
now
to
stand
at
Communion
,
when
we
kneel
at
Prayers
,
were
not
decent
,
much
less
to
sit
,
which
was
never
the
use
of
the
best
times
.
]
Repl.
To
all
this
about
kneeling
,
our
Betters
,
even
Christs
Apostles
,
and
the
universal
Church
,
for
many
hundred
years
,
thought
not
kneeling
most
decent
;
nor
did
the
Church
,
in
the
first
Age
,
think
sitting
unmeet
in
that
Service
,
to
the
King
of
the
Church
:
And
we
hope
you
reprehend
them
not
.
2.
You
require
not
the
Adult
,
that
are
baptized
,
to
receive
that
Seal
or
Sacrament
kneeling
.
3.
When
kneeling
at
Prayers
was
in
use
,
in
the
Apostles
times
,
yet
kneeling
in
the
reception
of
the
Sacrament
was
not
.
4.
Why
can
you
so
lightly
put
off
,
both
the
Practice
and
Canons
of
the
Church
in
this
,
more
than
in
other
such
things
?
However
you
cannot
here
deny
de
facto
,
but
that
kneeling
on
the
Lords
dayes
in
the
receiving
the
Sacrament
,
was
for
many
hundred
years
,
of
the
purer
times
of
the
Church
,
disused
and
condemned
:
And
why
do
you
not
tell
us
,
what
other
General
Council
repealed
this
,
that
we
may
see
whether
it
be
such
,
as
we
are
any
way
bound
by
?
When
you
say
[
the
Church
may
vary
in
such
indifferent
things
]
1.
If
kneeling
or
standing
at
Prayer
,
be
an
indifferent
thing
,
then
so
are
they
at
this
Sacrament
.
2.
Then
you
follow
the
Changers
,
and
we
the
old
Pattern
.
3.
Then
the
Canons
of
general
Councils
and
Customs
,
pretended
to
be
from
Apostolical
Tradition
,
may
be
changed
.
4.
What
is
it
,
that
you
call
the
Church
that
changeth
,
or
may
change
these
?
A
Council
,
or
a
popular
Custom
?
Bring
us
not
under
a
forraign
Power
.
5.
The
thing
then
being
so
indifferent
and
changeable
,
you
may
change
it
if
you
please
,
for
ends
that
are
not
indifferent
.
6.
And
if
now
the
Ministers
may
Pray
standing
,
why
may
not
the
People
receive
standing
?
7.
When
you
say
,
that
[
to
sit
,
was
never
the
use
of
the
best
times
]
you
deny
the
Apostles
,
and
primitive
times
to
be
the
best
;
as
to
the
extent
of
the
Church
,
they
were
not
the
best
,
but
as
to
the
purity
of
administrations
they
were
.
Sect.
16.
[
That
there
were
ancient
Lyturgies
in
the
Church
,
Sursum
Corda
,
&c.
Gloria
Patri
,
Benedicite
,
Hymnus
Cherubinus
,
&c.
Vere
dignum
&
justum
,
&c.
Dominus
vobiscum
,
&
cum
Spiritu
tuo
,
with
divers
others
.
Though
●hose
that
are
extant
may
be
interpolated
,
yet
such
things
as
are
found
in
them
,
all
consentient
to
Catholick
primitive
Doctrine
,
may
well
be
presumed
to
have
been
from
the
first
,
especially
since
we
find
no
Original
of
these
Lyturgies
from
General
Councils
.
]
Repl.
We
know
there
wanteth
not
a
Lyndanus
,
Peters
Lyturgy
,
which
yet
prayeth
,
that
by
the
Intercession
of
Peter
and
Paul
,
we
may
be
defended
,
&c.
and
mentioneth
Lynus
,
Cletus
,
Clemens
,
Cornelius
,
Cyprian
,
Lucia
,
Barbara
,
and
abundance
such
;
shall
we
therefore
conclude
that
there
were
Lyturgies
from
the
first
,
and
that
what
is
here
consentient
to
Antiquity
wa●
in
it
?
There
wants
not
a
Marg.
de
la
Bigne
,
a
Greg.
de
Valent.
a
Coccius
to
commend
to
us
the
Lyturgy
of
Mark
,
that
praye●h
(
protege
Civitatem
istam
propter
Martyrem
tuum
,
&
Evangelistam
Marcum
,
&c.
and
tells
us
,
that
the
King
,
where
the
Author
lived
,
was
an
Orthodox
Christian
,
and
prayeth
for
the
Pope
,
Subdeacons
,
Lectors
,
Cantors
,
Monks
,
&c.
must
we
therefore
believe
,
that
all
that
's
Orthodox
in
it
,
is
ancient
?
So
there
wants
not
a
Bigne
,
Bellarm.
&c.
to
tell
us
of
St.
James
his
Lyturgy
,
that
mentions
the
Confessors
,
the
Deiparam
,
the
Ancherets
,
&c.
which
made
Bellarm.
himself
say
,
(
de
Lyturgia
Jacobi
sic
sentio
,
eam
non
esse
ejus
,
aut
multa
a
posterioribus
eidem
addita
sunt
)
and
must
we
prove
the
Antiquity
of
Lyturgies
by
this
,
or
try
ours
by
it
?
There
wants
not
a
Sainctsius
,
a
Berllarm
▪
a
Valentia
,
a
Paresius
,
to
predicate
the
Lyturgy
of
St.
Basil
,
as
bearing
witness
to
Transubstantiation
,
for
the
Sacrifice
of
the
Mass
,
for
Praying
to
Saints
,
&c.
when
yet
the
exceeding
disagreement
of
Copies
,
the
difference
of
some
Formes
from
Basil's
ordinary
Forms
,
the
Prayers
for
the
most
Pious
and
faithful
Emperours
,
shew
it
unlikely
to
have
been
Basils
:
Many
predicate
Chrysostom's
Mass
or
Lyturgy
;
as
making
for
praying
to
the
dead
,
and
for
them
,
the
propitiatory
Sacrifice
of
the
Mass
,
&c.
when
in
one
Edition
Crysost
.
is
prayed
to
in
it
,
saith
Cook
;
in
another
,
Nicolaus
and
Alexius
,
that
lived
about
1080.
is
mentioned
;
in
another
,
Doctrines
are
contained
(
as
de
Contaminata
Maria
,
&c.
)
clean
contrary
to
Chrysostom's
Doctrine
;
must
we
now
conclude
,
that
all
is
Ancient
,
that
is
Orthodox
,
when
one
Copy
is
scarce
like
another
?
or
can
we
try
our
Lyturgy
by
such
as
this
?
The
shreds
cited
by
you
prove
a
Lyturgy
indeed
,
such
as
we
have
used
while
the
Common
Prayer
Book
was
not
used
,
where
the
Psalms
,
the
words
of
Baptism
,
of
Consecration
,
Commemoration
,
and
delivery
of
the
Lord's
Supper
,
and
many
other
,
were
used
in
a
constant
Form
,
when
other
parts
were
used
as
the
Minister
found
most
meet
;
so
Sursum
Corda
was
but
a
warning
before
,
or
in
the
midst
of
Devotion
,
such
as
our
[
Let
us
Pray
]
and
will
no
more
prove
,
that
the
substance
of
Prayer
was
not
left
to
the
Ministers
present
or
prepared
Conception
,
than
Ite
Missa
est
,
will
prove
it
.
The
Gloria
Patri
,
Bellarm.
himself
saith
,
according
to
the
common
opinion
,
was
formed
in
the
Conncil
of
Nice
,
which
was
in
the
4th
.
Century
.
And
even
then
such
a
particular
testimony
against
the
Arrians
,
might
well
stand
with
a
body
of
unimposed
Prayers
;
and
rather
shews
,
that
in
other
things
they
were
left
at
liberty
.
If
the
Benedicite
,
the
Hymns
,
or
other
passages
here
mentioned
,
will
prove
such
a
Lyturgy
as
pleaseth
you
,
we
pray
you
bear
with
our
way
of
Worship
,
which
hath
more
of
Hymns
and
other
Forms
,
than
the●e
come
to
.
That
these
Lyturgies
had
no
Original
from
General
Councils
,
adds
nothing
with
us
to
their
Authority
,
but
sheweth
that
they
had
an
arbitary
Original
;
and
all
set
together
shews
,
that
then
they
had
many
Lyturgies
in
one
Princes
Dominion
,
and
those
alterable
,
and
not
forced
;
and
that
they
took
not
one
Liturgy
to
be
any
necessary
means
to
the
Churches
Uni●●
or
Peace
,
but
bore
with
those
that
used
various
at
discretion
.
We
well
remember
that
Tertul.
tels
the
Heathens
,
that
Christians
shewed
by
their
conceived
Hymns
,
that
they
were
sober
at
their
Religious
Feasts
;
it
being
their
Custom
[
ut
quisque
de
Scripturis
sanctis
,
vel
de
proprio
ingenio
potest
,
provocetur
in
medium
Deo
canere
]
Apol.
cap.
39.
Note
here
,
1.
That
though
there
be
more
need
of
Forms
for
Singing
,
than
for
Praying
;
yet
even
in
this
,
the
Christians
in
publick
had
then
a
liberty
of
doing
it
de
proprio
ingenio
,
by
their
own
wit
or
parts
.
2.
That
those
that
did
not
de
proprio
ingenio
,
did
it
de
Scripturis
sanctis
,
and
that
there
is
no
mention
of
any
other
Lyturgy
,
from
which
they
fetcht
so
much
as
their
Hymnes
.
And
the
same
Tertul.
Apol.
c.
30.
describing
the
Christians
publick
Prayers
,
saith
[
sine
monitore
,
quia
de
pectore
oramus
]
[
we
pray
without
a
Monitor
or
promptor
,
because
we
do
it
from
the
heart
,
or
from
our
own
breast
,
]
And
before
him
Just.
Mar.
Ap.
2.
p.
77.
saith
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
if
all
these
words
seem
not
plain
enough
to
some
,
it
is
no
wonder
when
they
rest
not
in
the
greater
plainness
of
the
holy
Scriptures
,
where
Prayer
is
so
frequently
mentioned
,
as
much
of
the
imployment
of
believers
,
and
so
many
directions
,
encouragments
and
exhortations
given
about
it
,
and
yet
no
Liturgy
or
stinted
form
;
except
he
Lords
Prayer
is
prescribed
to
them
,
or
once
made
mention
of
,
no
man
directed
here
to
use
such
,
no
man
exhorted
to
get
him
a
Prayer
Book
,
or
to
read
or
learn
it
,
or
to
beware
that
he
add
or
diminish
not
:
whereas
the
holy
Scriptures
that
were
then
given
to
the
Church
,
men
are
exhorted
to
read
,
and
study
,
and
mediate
in
,
and
discourse
of
,
and
make
it
their
continual
delight
:
and
it
s
a
wonder
that
David
that
mentions
it
so
oft
,
in
Psal.
119.
doth
never
mention
the
Lyturgy
,
or
Common
Prayer
Book
,
if
they
had
any
:
And
that
Solomon
when
he
dedicated
the
house
of
Prayer
without
a
Prayer
Book
,
would
onely
beg
of
God
,
to
hear
[
what
Prayers
,
or
what
Supplication
soever
shall
be
made
of
any
man
,
or
of
all
the
People
of
Israel
,
when
every
one
shall
know
his
own
sore
,
and
his
own
grief
,
and
shall
spread
forth
his
hands
in
that
house
]
2
Chro.
6.
29.
and
that
he
giveth
no
hint
of
any
Lyturgy
or
Form
,
so
much
as
in
those
common
Calamities
,
and
talks
of
no
other
Book
then
the
knowledge
of
their
own
sores
,
and
their
own
griefs
:
And
in
the
Case
of
Psalms
,
or
singing
unto
God
where
it
is
certain
,
that
they
had
a
Lyturgy
,
or
Form
,
(
as
we
have
,
)
they
are
carefully
collected
,
preserved
,
and
delivered
to
us
,
as
a
choice
part
of
the
holy
Scripture
.
And
would
it
not
have
been
so
with
the
Prayers
,
or
would
they
have
been
altogether
numentioned
,
if
they
also
had
been
there
prescribed
to
,
and
used
by
the
Church
,
as
the
Psalms
were
?
would
Christ
and
his
Apostles
even
where
they
were
purposely
giving
Rules
for
Prayer
,
and
correcting
its
abuse
,
(
as
Mat.
6.
1
Cor.
14
,
&c.
)
have
never-mentioned
any
Forms
but
the
Lords
Prayer
,
if
they
had
appointed
such
,
or
desired
such
to
be
imposed
,
and
observed
?
These
things
are
incredible
to
us
when
we
most
impartially
consider
them
;
for
our
own
parts
as
we
think
it
uncharitable
to
forbid
the
use
of
Spectacles
to
them
that
have
weak
eyes
,
or
of
Crutches
to
them
that
have
weak
Limbs
,
and
as
uncharitable
to
undo
all
that
will
not
use
them
,
whether
they
need
them
or
not
;
so
we
can
think
no
better
of
them
,
that
will
suffer
none
to
use
such
Forms
,
that
need
them
,
or
that
will
suffer
none
to
pray
but
in
the
words
of
other
mens
prescribing
,
though
they
are
at
least
,
as
able
as
the
prescribers
.
And
to
conclude
,
we
humbly
crave
that
ancient
customs
may
not
be
used
against
themselves
,
and
us
,
and
that
you
will
not
innovate
,
under
the
shelter
of
the
name
of
Antiquity
.
Let
those
things
be
freely
used
among
us
that
were
so
used
in
the
purest
Primitive
times
.
Let
Unity
and
Peace
be
laid
on
nothing
,
on
which
they
laid
them
not
;
let
diversity
of
Lyturgy
,
and
Ceremonies
be
allowed
where
they
allowed
it
.
May
we
but
have
Love
and
Peace
on
the
Terms
as
the
Ancient
Church
enjoyed
them
,
we
shall
then
hope
we
may
yet
escape
the
hands
of
uncharitable
destroying
zeal
:
we
therefore
humbly
recommend
to
your
observation
the
Concurrent
testimony
of
the
best
Histories
of
the
Church
,
concerning
the
diversity
of
Lyturgy
,
Ceremonies
,
and
modal
observances
;
in
the
several
Churches
under
one
and
the
same
civil
Government
:
and
how
they
then
took
it
to
be
their
duty
to
forbear
each
other
in
these
matters
,
and
how
they
made
them
not
the
test
of
their
Communion
,
or
Center
of
their
peace
concerning
the
Observation
of
Easter
it self
,
when
other
Holy-days
,
and
Ceremonies
were
urged
,
were
less
stood
upon
,
you
have
the
judgement
of
Irenaeus
,
and
the
French
Bishops
in
whose
name
he
wrote
in
Eusob.
Hist.
Eccl.
l.
5.
6.
23.
Where
they
reprehend
Victor
for
breaking
peace
with
the
Churches
that
differed
about
the
day
,
and
the
antecedent
time
of
Fasting
,
and
tell
him
that
the
variety
began
,
before
their
times
,
when
yet
they
nevertheless
retained
Peace
,
and
yet
retain
it
,
and
the
discord
in
their
Fasting
declared
,
or
commended
the
concord
of
their
Faith
,
that
no
man
was
rejected
from
Communion
by
Victors
Predecessors
on
that
account
,
but
they
gave
them
the
Sacrament
,
and
maintained
Peace
with
them
,
and
particularly
Policarp
,
and
Anicetus
held
Communion
in
the
Eucharist
,
notwithstanding
this
difference
.
Basil
Epist.
63.
doth
plead
his
cause
with
the
Presbyters
,
and
whole
Clergy
of
Neocesarea
,
that
were
offended
at
his
new
Psalmodi●
,
and
his
new
order
of
Monasticks
,
but
he
onely
defendeth
himself
,
and
urgeth
none
of
them
to
imitate
him
,
but
telleth
him
also
of
the
novelty
of
their
own
Lyturgy
,
that
it
was
not
known
in
the
time
of
their
own
late
renowned
Bishop
Greg.
Thaumaturgus
,
telling
them
that
they
had
kept
nothing
unchanged
to
that
day
of
all
that
he
was
used
to
,
(
so
great
alte●ations
in
40.
years
were
made
in
the
same
Congregation
)
and
he
professeth
to
pardon
all
such
things
,
so
be
it
the
principal
things
be
kept
safe
.
Socr.
Hist.
Ec.
l.
51.
c.
21.
about
the
Easter
difference
,
saith
[
that
neither
the
Apostles
,
nor
the
Gospel
,
do
impose
a
yoke
of
bondage
on
those
that
betake
themselves
to
the
Doctrine
of
Christ
,
but
left
the
Feast
of
Easter
,
and
other
Festivals
,
to
the
observation
of
the
free
and
equal
Judgement
of
them
that
had
received
the
benefits
.
And
therefore
because
men
use
to
keep
some
Festivals
,
for
the
relaxing
themselves
from
labours
,
several
Persons
in
several
places
,
do
celebrate
of
custom
,
the
memorial
of
Christs
Passion
Arbitrarily
,
or
at
their
own
choice
.
For
neither
our
Saviour
,
nor
the
Apostles
commanded
the
keeping
of
them
by
any
Law
,
nor
threaten
any
mulct
,
or
penalty
,
&c.
It
was
the
purpose
of
the
Apostles
not
to
make
Laws
for
the
keeping
of
Festivals
,
but
to
be
Authors
to
us
of
the
reason
of
right
living
,
and
of
Piety
.
And
having
shewed
that
it
came
up
by
private
custom
,
and
not
by
Law
,
and
having
cited
Irenaeus
,
as
before
he
addeth
,
[
that
those
that
agree
in
the
same
Faith
,
do
differ
in
point
of
Rites
,
and
Ceremonies
]
and
instancing
in
divers
,
he
concludeth
[
that
because
no
man
can
shew
in
the
monuments
of
writings
,
any
command
concerning
this
,
it
is
plain
that
the
Apostles
herein
permitted
free
Power
to
every
ones
mind
and
will
;
that
every
man
might
do
that
which
was
good
without
being
induced
by
fear
or
by
necessity
.
And
having
spoken
of
the
diversity
of
customs
,
about
the
Assemblies
,
Marriage
,
Baptism
,
&c.
He
tells
us
[
that
even
among
the
Novatians
themselves
there
is
a
diversity
in
their
manner
of
their
praying
,
and
that
among
all
the
Forms
of
Religions
and
parties
,
you
can
no
where
find
two
,
that
consent
among
themselves
in
the
manner
of
their
praying
.
]
And
repeating
the
decree
of
the
Holy
Ghost
,
Act.
15.
[
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
it
were
a
matter
of
life
,
overturning
Gods
Laws
,
and
making
Laws
to
themselves
.
]
And
Sozomen
Hist.
Eccl.
l.
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
differenoe
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
Policarp
,
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
Countreys
,
where
there
is
but
one
Bishop
in
many
Cities
,
and
in
others
,
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
Lyturgy
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
Soldiers
?
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
Customs
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
Lyturgy
,
Cross
,
Surplice
,
kneeling
at
the
Sacrament
,
till
you
have
either
shewed
the
world
that
the
practice
or
Canons
of
the
Catholick
Church
have
led
you
the
way
as
doing
it
,
or
requiring
it
to
be
done
.
And
make
not
that
so
necessary
,
as
to
force
men
to
i●
on
such
dreadful
terms
,
which
the
ancient
Churches
used
with
diversity
,
and
indifferency
,
and
liberty
.
We
beseech
you
,
shew
the
world
some
proof
,
that
the
ancient
Churches
did
ever
use
to
force
,
or
require
Ministers
to
subscribe
to
their
Lyturgies
,
as
having
nothing
in
them
contrary
to
the
Word
of
God
,
or
to
swear
obedience
to
their
Bishops
,
before
you
impose
●uch
things
on
Us
,
while
yet
you
pretend
to
imitate
Antiquity
.
And
have
but
the
moderation
towards
your
Brethren
,
as
in
suffering
,
or
at
death
,
or
Judgement
,
you
would
most
approve
.
Remember
how
unpleasing
the
remembrance
of
such
differences
about
Ceremonies
,
was
to
Bishop
Ridley
,
as
towards
Bishop
Hooper
,
when
they
were
in
Prison
;
and
how
the
Arrians
fury
made
the
Orthodox
gladly
to
go
to
the
Churches
of
the
Novatians
,
and
meet
with
them
,
and
joyn
with
them
in
Prayer
,
and
had
almost
been
united
with
them
,
in
the
bond
of
Concord
,
if
the
Novatians
in
a
stiff
maintaining
of
their
old
Customs
,
had
not
utterly
refused
it
:
But
yet
in
other
matters
,
they
embraced
each
other
with
so
singular
a
Benevolence
and
Love
,
that
they
would
willingly
have
dyed
for
each
other
,
(
as
Socrates
tells
us
,
Hist.
lib.
2.
cap.
30.
)
And
may
we
not
all
here
see
our
duty
?
When
Atticus
was
urged
to
deny
to
the
Novatians
the
liberty
of
their
Meetings
within
the
City
,
he
refused
it
,
because
they
had
suffered
for
the
Faith
in
the
Arrians
persecution
,
and
changed
nothing
in
the
Faith
,
though
they
separated
from
the
Church
;
and
was
so
far
from
violence
against
dissenters
,
as
that
he
gave
large
relief
to
them
that
differed
from
him
in
Religion
,
Socrat.
Hist.
lib.
7.
cap.
25.
It
was
the
much
praised
saying
of
Theodosius
to
him
,
that
asked
him
,
why
he
put
none
to
death
that
wronged
him
;
[
I
would
I
could
rather
make
them
that
are
dead
,
alive
]
Socrat.
l.
7.
c.
22.
Much
more
should
Christian
Bishops
be
enemies
to
cruelty
,
who
know
that
Charity
is
more
essential
to
Christianity
,
than
this
or
that
Form
of
Lyturgy
or
Ceremonies
is
.
If
you
think
it
unsufferable
,
that
we
should
have
differences
about
such
things
,
remember
that
there
will
be
no
perfect
Unity
,
till
there
is
perfect
Charity
and
Sanctity
;
and
that
destroying
one
another
,
and
consequently
destroying
Charity
,
is
an
unhappy
way
to
Unity
.
And
that
Unity
is
to
be
held
in
things
necessary
,
and
liberty
in
things
unnecessary
,
and
Charity
in
both
.
Remember
that
it
was
in
a
far
greater
difference
,
where
Constantine
perswadeth
the
Christians
to
mutual
forbearance
,
by
the
example
of
the
Philosophers
,
that
suffer
difference
in
abundance
of
their
opinions
.
Euseb.
de
vita
Constant.
lib.
2.
cap.
67.
And
that
Valens
the
Arrian
was
made
more
moderate
,
and
abated
his
persecution
of
the
Orthodox
,
by
the
Oration
of
Themistius
,
who
bid
him
not
[
wonder
at
the
dissentions
of
the
Christians
,
for
they
were
small
,
if
compared
unto
the
multitude
and
croud
of
Opinions
that
are
among
the
Heathen
Philosophers
,
as
being
more
than
300.
and
that
God
will
by
this
diversity
of
Opinions
manifest
hi●
glory
,
and
make
men
the
more
reverence
him
,
who
is
so
hardly
known
S●crat
.
Hist.
●ib.
4.
cap.
27.
Those
that
dissent
from
you
in
these
tollerable
Cases
,
cannot
c●ange
their
own
Opinions
;
but
you
can
,
if
you
will
,
forbear
hurting
of
your
Brethren
:
Do
that
which
you
can
do
,
rather
than
urge
them
by
usuitable
means
,
to
that
which
they
cannot
do
.
These
are
not
matters
sufficient
to
justifie
Contention
and
uncharitable
usage
of
your
Brethren
.
When
many
of
the
Macedonian
Faction
●etitioned
the
good
Emperour
Jovianus
,
to
depose
those
that
affirmed
the
Son
to
be
unlike
the
Father
,
and
to
put
their
party
in
their
places
;
he
gave
them
no
answer
but
this
,
[
I
hate
Contention
,
and
I
love
and
honour
them
that
are
addicted
to
Concord
]
Socrat.
lib.
4.
cap.
21.
Then
(
saith
Euseb.
Hist.
lib.
8.
cap.
1.
)
did
the
Lord
obscure
the
Daughter
of
Zion
,
and
cast
down
the
glory
of
Israel
,
&c.
when
those
that
seemed
our
Pastors
rejecting
the
Rule
of
Godliness
were
inflamed
among
themselves
with
mutual
Contentions
,
and
drove
on
only
these
Contentions
,
Threatnings
,
Emulation
,
mutual
Hatred
and
Enmity
,
and
,
like
Tyrants
,
prosecuted
their
ambitions
.
]
We
thought
it
no
impertinent
digression
,
here
to
take
this
occasion
,
again
to
crave
your
exercise
of
the
ancient
Charity
,
and
our
enjoyment
of
the
ancient
Liberty
,
instead
of
a
forcing
the
anciently-free
Lyturgie
and
Ceremonies
,
and
that
by
unproportionable
penalties
;
and
if
yet
we
cannot
prevail
with
you
,
we
shall
still
beg
for
Peace
of
the
God
of
Peace
,
where
we
have
better
hopes
to
be
heard
,
and
shall
hold
on
in
seeking
it
,
how
ill
soever
our
endeavours
may
be
interpreted
or
succeed
:
And
as
the
good
man
wept
,
(
Socrat.
lib.
4.
cap.
18.
)
when
he
saw
a
Woman
pompously
adorned
,
because
He
was
not
so
careful
to
please
God
,
as
She
was
to
allure
men
:
So
we
shall
confess
we
ought
to
weep
that
we
cannot
be
more
charitable
and
laborious
in
building
up
the
Church
in
Holiness
and
Peace
,
than
others
are
by
uncharitable
courses
to
afflict
it
:
And
it
shall
be
our
,
hope
that
whether
by
their
Labours
,
or
their
Sufferings
,
God
will
serve
and
honour
himself
,
by
those
many
faithful
Servants
of
his
,
whom
he
hath
called
into
his
Work
,
and
whose
Cause
we
plead
;
and
that
however
they
are
used
,
they
shall
not
be
unuseful
to
the
ends
of
their
Vocation
:
As
Theodoret
observeth
,
Hist.
lib.
4.
cap.
30.
that
in
a
calamitous
time
[
the
Moderator
of
the
Universe
raised
up
such
Guides
,
as
were
sufficient
in
so
great
affluctuation
,
and
opposed
the
valour
of
the
Leaders
to
the
greatness
of
the
Enemies
Incursion
,
and
gave
the
best
Remedies
in
the
hardest
times
of
Pestilence
]
So
that
the
punished
Pastors
did
from
the
utmost
parts
of
the
Earth
corroberate
their
own
,
and
refu●●
th●
Adversaries
by
their
Writings
.
]
And
for
our selves
,
as
we
were
truly
desirous
to
do
our
part
for
to
preserve
your
reputation
with
the
Flocks
,
in
order
to
the
success
of
your
Government
for
their
good
,
and
never
envyed
you
that
worldly
Honour
or
Revenue
,
which
yet
some
have
thought
unsuitable
to
the
simplicity
and
employment
of
Christ's
Ministers
:
So
if
you
will
neither
suffer
us
quietly
to
serve
God
,
or
conscionably
to
serve
you
,
we
shall
be
the
lesse
sollicitous
for
that
part
of
our
Task
from
which
you
have
power
to
discharge
us
:
And
as
Basil
said
to
Valens
the
Emperour
,
that
would
have
him
pray
for
the
Life
of
his
Son
[
If
thou
wilt
receive
the
true
Faith
,
and
restore
the
Churches
to
Concord
,
thy
Son
shall
live
]
which
when
he
refused
he
said
[
The
will
of
God
then
be
done
with
thy
Son
]
So
we
say
to
you
,
If
you
will
put
on
Charity
,
and
promote
your
Brethrens
and
the
Churches
peace
;
God
will
honour
you
,
and
good
men
will
honour
you
,
and
your
Calling
will
have
advantage
by
it
:
But
if
you
will
do
contrarily
,
the
will
of
the
Lord
be
done
with
your
Honours
;
but
know
,
that
them
that
honour
Him
,
He
will
honour
;
and
they
that
despise
Him
,
shall
be
lightly
esteemed
▪
and
that
by
the
course
of
uncharitable
violence
,
which
we
deprecate
,
you
will
most
deeply
wound
the
Cause
of
your
preheminence
,
even
more
than
its
adversaries
could
have
done
:
And
,
if
it
be
the
will
of
the
Lord
that
suffering
at
home
,
where
we
have
served
Him
,
must
be
our
Lot
,
we
doubt
not
but
that
he
will
furnish
us
with
strength
and
patience
,
and
we
shall
remember
such
Ensamples
as
Ruffin
recordeth
,
Hist.
Lib.
2.
Cap.
3.
when
a
Millitary
Bishop
sent
his
Souldiers
to
assault
3000
scattered
Christians
,
where
appeared
a
strange
kind
of
Warfare
,
when
the
assaulted
offered
their
necks
,
saying
onely
,
Amici
,
ad
quid
venisti
?
Friend
,
why
camest
thou
hither
?
Or
if
we
must
be
removed
from
the
Land
of
our
Nativity
,
as
Maris
told
Julian
,
That
he
thanked
God
,
that
had
deprived
him
of
his
sight
,
that
he
might
not
see
the
face
of
such
a
man
,
Socrat.
Hist.
Lib.
3.
Cap.
10.
So
we
shall
take
it
as
a
little
abatement
of
our
Affliction
,
that
we
see
not
the
Sins
and
Calamities
of
the
People
,
whose
Peace
and
Welfare
we
so
much
desire
.
Having
taken
this
opportunity
here
to
conclude
this
part
with
these
Requests
and
Warnings
,
we
now
proceed
to
the
second
Part
,
containing
the
particulars
of
our
Exceptions
,
and
your
Answers
.