A peace-offering an earnest and passionate intreaty, for peace, unity, & obedience ...

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A Peace-offering .

An earnest and passionate Intreaty , for PEACE , VNITY , & OBEDIENCE .

WHEREIN An Impartial View is taken of the Chief Controversies among us , as to Doctrine , Government , Liturgy , and Ceremonies : And it is cleared , That the Differences are not so wide , as by the Heats of men they seem to be ; Nor Any thing required , but what may lawfully be submitted to , by men of Humble and Peaceable , that is , Christian Spirits .

Designed Especially To perswade to a lawful Conformity , a just and necessary Obedience to the Laws established , for PEACE , yea , for CONSCIENCE sake .

By JOHN STILEMAN , M. A. Minister of the Gospel , and VICAR of TUNBRIDGE in KENT .

Chrysost. Hom. 31. in Hebr.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Contra Rationem , Nemo Sobrius ; Contra Scripturas , Nemo Christianus ; Contra Ecclesiam , Nemo Pacificus , Senserit .

And as many as walk according to this Rule , Peace be on them , and Mercy , and upon the Israel of God ,

Gal. 6.16 .

LONDON , Printed for Thomas Pierrepont , at the Sun in St. Pauls Church-yard. 1662.

ILLVSTRISSIMO DOMINO Stemmatis Nobilitate ; nec non Primariae Eruditionis , Eximiae Virtutis , Egregiae Pietatis nominibus verè Honoratissimo ROBERTO Comiti Leicestriae , Vice Comiti Lisle , Baroni Sidney de Penshurst ; Serenissimae Regiae Majestati à Secretioribus Consiliis . S. P.

VEreor ( Illustrissime Comes ) ne insolentis audaciae crimine , quod apud Dignitatem vestram deprecari expediret maximè , meritò intentarer , qui chartulas has tanto tamque splendido Nomini inscribere non subtimebam . Non enim tantum mihi ausim tribuere , ut , quod in publicum emittere tenuitas mea praesumserit , vestris manibus dignum censerem . Sed spes est , neminem mihi vitio versurum fore , si , Quem omnes summo prosequuntur honore , & ipse Colerem , suspicerem , & admirarer . Quin & singularis illa Benevolentia , qua obscurum me , nulliusque nominis , dignata est prosequi Celebritas vestra , ( Quem Docti , Mecaenatem ; Ecclesiae , Patronum ; Ecclesiarum Ministri , Fautorem dicunt & verè dicunt ) Gratitudinis hoc , Observantiaeque specimen efflagitat . Liceat itaque , rogo , Primitium hoc , quale quale sit , Strophiolum vestro Nomini porrigere : quale se angusta nostra & inculta exhibere possunt viridaria ; parùm ( fateor ) amaenum ; piis tamen candidisque lectoribus ( spero ) haud insalubre .

Vidimus ( heu ! ) vidimus Angliam bellorum incendiis , conflagrantem ; ardentes Provincias ; prostrata & exanguia virorum , civitatum cadavera ; in Optimates , in Regem insurgentes de plebe infimos ; Ecclesiam omnibus calamitatum procell is objectam , & male-feriatorum pedibus miserè conculcatam . Illius vero Dei Opt. Max. qui per tot annos exulantem Regem in solium reduxit ; qui Optimates Honoribus , Episcopos Cathedris , Pastores Ecclesiis restituit ; ejus ( inquam ) auspiciis jam tandem respiravit Respublica , revixit Ecclesia , Antiquae jam rursus vigent leges . Quae certè ( bona si nostra nôrimus ) omnium animos laetitiâ , omnium ora summis Divinae Benignitatis laudibus explerent ; omnesque ad Promovendam hanc , conservandamque Ecclesiae Pacem tam divinitùs datam excitarent . At vero ( quis crederet ? ) plurimorum mentibus etiam adhuc inhaerent penitus , imo vigent discordiarum semina . Hic in Leges , Regem , Regimen , Ritus Ecclesiasticos , Publicasque Formulas petulantiùs invehitur● Ille teneris animis scrupulos injiciens inanibus terriculamentis infirmos perturbat : Hinc , Leges iniquitatis insimulantur ; illinc , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tyrannidis , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sugillantur ; istinc , reductis antiquis & innocuis Ritibus , & Liturgiâ , Religio , quasi tota jam corrueret , & inundantis iterum Romanae Superstitionis metus esset , defletur : Hi nolunt , Illimetuunt eâdem cum caeteris fidelibus viâ incedere , legibusque circa res Ecclesiae se submittere .

— Quis talia fando Temperet â lachrymis ? —

Summus ille , Pater luminum , Deus pacis , qui dedit Ecclesiae unicum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , qui proposuit nobis unicam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tit. 14. qui praeparavit nobis unam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jud. 3. sicut promisit , sic & impertiat omnibus Corunum , Jer. 32.39 . & viam unam ; illuminet omnium mentes Divina veritate ; edoceat omnes Fraternam charitatem ; ut 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eph. 4 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 studiis sincerae pietatis sedulò omnes incumbamus , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 adolescamus in eum , ●ui est , Caput , Christus . Quod ut fiat , has laborum nostrorum Primitias Ecclesiae offerre & dicare visum est ; quò scrupulis , qui tot adhuc malè habent , ex animis fidelium evulsis ; Dubitationibus Praescissis ; iniquis suspicionibus amotis , Christiani , inter nos , omnes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Legibus , Ritibus , Formulis & Constitutionibus Ecclesiae conformes , ejusdem Paci , Gloriae splendori consulere inducantur . Si ( quod absit ) tanta de spe decidamus , hoc tamen nobis erit solatio , fecimus quod potuimus , & in magnis vel voluisse sat est . Etiam paucillum similae acceptum est Deo , Levit. 5.7 , 11. ubi Pecudes & Turtures non sunt in manibus . Qua spe fretus , sub Divinae Benedictionis auspiciis , vestraeque Celebritatis umbrâ & Clientelâ scripta haec , qualiacunque sint , confidentiùs ausim evulgare : Vestro Nomini , in aeternum observantiae Monimentum , inscribere ista , & dedicare siliceat

Dignitatis vestrae Humillimo Cultori , Clientum infimo , JOANNI STILEMAN . Dat. Pridie Idus Maii. Anno Aerae Redemptionis . M.DC.LXII .

TO THE Pious , Judicious , and Candid READER .

IT was an ancient observation , (a) (a) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Gregor. Presbyt . in vitâ Nazian. that the wickedness of Christians brought in Persecutors upon the Church , and raised up Julian against Christianity . What was of old , we have seen in our dayes , and lamentable experience hath made it manifest to any observer . The Church of England did deservedly challenge as her due the title of the Best Reformed Church in the world : Reformed by the Best Authority , in the most Regular way , according to the Best pattern , and nearest to the Apostolical Canon : standing as a City upon an hill , and shewing to the world , more , holy Bishops , eminently learned Divines , Faithful Dispensers of the Sacred Mysteries ; and some even of the enemies of her Discipline being judges ) more of the Truth of Religion and real Power of Godliness , than any Church of Europe besides ; not excepting even those , who pretended to the most righteous Government , and Purest Discipline . God had here planted his Vineyard , built a Tower , fenced it with the Mound of Peace , given to her a Defender of the Faith , such a King as the world could not afford such another . Under which blessings she prospered and flourished to the wonder and envy of all round about us . But Prosperity is often ( we know ) abused to Sensuality ; In Peace and Plenty men grow wanton ; and when the Church hath shined most in external Beauty and Splendor , and been blessed with the greatest Tranquillity , Christians have been apt to give themselves over to the greatest security ; and in the greatest freedom of the Gospel , to abuse their liberty to looseness and licentiousness of life . So did Israel , so did we , ( as (b) (b) Deut. 32.15 . Jesurun ) Wax fat , and kick , and forsake God , and lightly esteem the Rock of our Salvation . Thus the Devil , when by open hostility and fury he cannot overthrow the Faith , hath wayes , in the times of her Peace , to destroy the Purity , and undermine the Piety of the Church : and by this means again make way for her enemies to assault and oppress her : For sad indeed were the sufferings of this poor Church ; and we lay the blame on such and such , when the ground of all was indeed in our own selves , our licentious lives . That Israel was sold into the hands of Syria , Moab , Canaan , Midian , and the Philistines successively , it was only because (c) (c) Judg. 3.7 , 8 , 12. & 4.1 , 2. & 6.1 , 2. & 13.1 . they did evil in the sight of the Lord . That God delivered us into the hands of those Prodigious Usurpers , that threw out in their fury (d) (d) Lam. 2.6 . the King and the Priest ; and into the (e) (e) Judg. 2.14 . hands of the Spoylers , that enriched themselves with the spoyles of the Church : was it not because we provoked the Lord to anger by our iniquities ; and were not careful to walk worthy of that Gospel which we professed ; and those abundant mercies , that we enjoyed ? It may be hoped that God hath ere this taught us Obedience by the things which we have suffered . We are once more through the unfathomable Providences of God , brought into the harbour . Methinks we should now be so wise , as never more to come near to those Rocks at which we had so late and fatal a wrack . Methinks we should now be affraid of sin and impiety , lest God again plunge us into the Deep , and overwhelm us with the billows of his indignation : and tremble at the thoughts of Contending and Dividing , lest we again be broken , and become a prey ( not only ( as of late ) to a bold intruder , who chastised us with Scorpions , but ) to such an enemy , as may destroy us for ever . We have once more the Face of a Church , the beauty of Order , a Righteous Government , an holy Liturgy established among us ; The Freedom of the Gospel restored in Peace . What remains , but that we make it our great design to promote the real interest of this Gospel ; to preserve the Purity of Faith ; to advance the Power of Godliness ; to maintain the Peace of the Church ? Religion and Piety is the best prop and support of Peace : and it is as true , that Peace is the best Nurse and Fence of Religion . He that hath but half an eye may see it , and we can never sufficiently bewail it , that when the spirits of men have been hot and eager in contending about shadows and circumstances , against external forms and orders ; there hath been most coldness in the matter of real Devotion , in the Vitals and essentials of Religion Piety and Peace , Humility and Love , Meekness and Obedience .

The sad reflexions on these things have been my chief motive to this work , and to present these papers to the publick view . Wherein it is not my design to engage in a quarrelsome Controversie , nor to undertake the full defence of the Cause of the Government and Liturgy in every particular ; not that I think it cannot be maintained ( for it hath been sufficiently done by other hands ) . but because that doth not answer my main intendment : Which is not to dispute , what Law is fit to be made , or Order to be established ; but , the Law being made , and Order established , to consider how far we are engaged to Peace and Obedience . I cannot but take notice of the great mistake of men in this case , in reference to their own practice and peaceable submission . We are en oyned Conformity , to obey such a Government and Governours , to worship God in such a way , to use such Rites and Forms : Men scruple and oppose , and dispute against the Law , as not fit to be made ; Censure the Governours as too corrupt , or rigorous , and abusing their authority , as if this were plea enough for our disobedience . When our business is but to examine the matters imposed , and the works required of us , and whether w● may lawfully do them . In this case , as we have no call to challenge our Superiours , as not taking the proper way to Peace , and the Advancement of Religion : so neither are we obliged to undertake a full Vindication of them in every particular of their practice , or justice of their impositions . There is a middle between these two . We may suppose them to erre , some particular persons to have corruptions , and in some things to deal irregularly : which is but to suppose them Men. The B●st men have their Naevos and imperfections ; and the most righteous Governours are not infallible : yet doth not that excuse us from obeying It is not our duly , to believe them the Best ; they require it not : yet it is our duty , not to think them evil . Charity is a duty , and that (f) (f) 1 Cor. 13 5 , 7. thinketh no evil : Obedience and Reverence (g) (g) Rom 13.7 Hebr. 13.17 . 1 Tim. 5.17 . to Governours both in Church and State is a duty , and that must think well . Possibly , what is now enjoyned us , is not particularly enjoyned of God , nor was a duty before this Law : yet , Obedience is a duty , yea Active obedience , in everything , where we should not sin in obeying : Peace is a duty , and that is best preserved by an humble obedience : and so , what is enjoyned , now becomes a duty ; and we become obliged both for Conscience and Peace sake . And this is the main design and subject of these papers .

Reader , expect not here florid elegancies , or flowers of Rhethorick , for thou wilt be mistaken : I have no ambition to please or humour the curious fancy ; but to serve thy soul ; and by evidence of truth , and plain convictions of Scripture and Reason to satisfie thy doubts , and perswad to Obedience and Peace . There are these three things that may render the task that I have undertaken difficult to be well performed . The things debated , mine own weakness , and the different tempers of men to be satisfied .

1. For the matters before us , they are made the subjects of as great debate , and managed with as much heat , and bitter exasperations , as any , that I know . But , let us be intreated impartially to examine our own hearts , and consider , whether these heats arise not rather from the intemperance of our own spirits , than any thing in the nature of the things in dispute . For Confident I am , that , if we will sincerely lay by Passion and Prejudice , and consider things as they are ; we shall find nothing in any of these matters , but what an humble pious man may lawfully close with , and conform unto ; and that may well stand with Piety and Peace : which if it be interrupted , the fault ( I fear ) will appear to be not so much in the Imposition , as our froward Opposition . I am moreover well assured , that would we all conscientiously study and practice those indispensible commands of the Gospel , viz. Holiness to God , and Peace among our selves ; we should neither have a mind , or leisure , to strive so much about circumstances of Forms or Order ; and trouble our selves and the Church with our fruitless contentions .

2. For my self , I confess , I have almost undertaken a work without tools : being in a place of very much employment , and very little profits , my leisure is little , to search the Monuments of Antiquity , and Practice of former ages ; and mine abilities and opportunities less . Food and Raiment , and the necessary charges of a family , devour the whole income of a poor Vicaridge ; that many books cannot get into my study , nor have I had opportunities of any other Library . Yet so far as my slender stock will reach , I have been willing to lay forth my self , and cast in my Mite to the Church , and I have the boldness to promise my self , that even in these sheets , the Reader may meet with some satisfaction about these things , from the fountain of Purest Antiquity , the Holy Scriptures , and something also from the following streams in the practice of succeeding ages .

3. For the other difficulty . I cannot but expect to meet with Readers of different tempers . Some perhaps will think , I have not said enough : others , that I have said too much . But Read impartially , observe the design , and then judge . All that I aim at is to promote Peace and Obedience ; and the humble Christian ( I shall presume to hope ) may here find that which may satisfie those scruples , and remove those doubts , which interrupt or hinder them . All that I wish , or desire the Reader to bring , is , Piety , Judgement , and Candour : that he be willing to learn , and know the truth : judicious , and able to discern it , when made known : and ingenuous , ready to acknowledge and embrace it , when he is convinced of it . If we have been mistaken , let us not think much to acknowledge it ; nor oppose our vain reputation to our duty , or the Publick tranquillity .

I have adventured these Papers into the world ; I present them to thee from a sincere and honest heart ; aiming at nothing but to do my part to further and promote the Practice of true Piety , Conscientious Obedience , and the Churches Peace . I hope , thou wilt find nothing in them mis beseeming the Spirit of the Gospel , or the meekness of a Christian . I would not willingly offend any ; but serve and profit all . For common infirmities , thy Humanity will pass them over : and thy Christianity will engage thee to love and pray for all that love Christ and his Church , and among them .

Thine in our Common Saviour , JO. STILEMAN .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A PEACE-OFFERING . The First Part.

CHAP. I. The Introduction bewailing our Dissentions , and pleading for Peace . ΣΥΝ ΘΕΩ .

Sect. 1 WE read in the Sacred Story of two notable structures that Noah raised . The one , in obedience to the Command of God , and conformable to his Instruction . (a) (a) Gen. 6. An Ark , (b) (b) Hebr. 11.7 for the saving of him and his house , (c) (c) 2 Pet. 2.5 . when God brought in the Floud upon the world of the ungodly . The other , in Gratitude to God , when the Waters were aswaged , and the Earth dryed , and the Ark rested , and He and His saved and brought forth again , An Altar (d) (d) Gen. ● . 20 , 21. unto the Lord , whereon he offered , of every clean beast , a burnt-offering . That he might both give a Specimen of the Piety of his Soul , and his hearty thankfulnesse to God for his mercy in that Salvation : and also , appease the wrath of God , which had poured forth such a deluge upon the sins of men . And the successe answered his hopes , for it is said , The Lord smelled a sweet savor , and said , I will not curse the ground any more for mans sake . Which words , as they intimate that it was the indignation of God , provoked by the wickednesse of the world , which brought on the Curse with a Floud to destroy the World : So they clearly signifie this anger of God by this Sacrifice of Noah to be aswaged and appeased . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This Sacrifice appearing by this to be not only an Eucharistical or Gratulatory ; but also a Propitiatory Oblation . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And because anger is not appeased till the sinner be purged , and the sin expiated ; The same Sacrifices , which did conduce to the one , did conduce also to the other , and did therefore , among the Ancients , receive different names according to their different effects and use . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Placamina . Feboua . Piamina . They were Propitiations for the Attoning and appeasing a provoked Deity ; Purifications to purge and cleanse the vile offenders ; and Expiations , or Lustrations , to expiate , and take off the provoking and polluting sin .

Sect. 2 Give me leave , ( dear Brethren ) even He whom the least of the thousands of Israel , and the meanest labourer in Gods Vineyard , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to translate the Scene awhile into England , this little Island of the world ; an Island sometimes like the Garden of God , which was once ( while she was as (e) (e) Psal. 122.3 . a City at Peace , and compact together ) (f) (f) Cant. 6.4 , 10 Beautiful as Tirzah , comely as Jerusalem : Fair as the Moon , clear as the Sun ; and to her enemies , terrible as an Army with banners . But we cannot yet forget the years that are so lately past , wherein (g) (g) Psal. 93.3 . The Flouds lifted up their voice , The flouds lifted up their waves : The indignation of God , as a Deluge , did overflow the Land , and Judgements came so thick one upon the neck of another ( as in a raging storm (h) (h) Psal. 42 6. 88.7 . Deep calling unto Deep ; all the Waves and Billows of God going over us ) that we were not only drencht as in a brook of waters ; but almost drowned in a flood , and all our peace carried away in a Torrent , a violent impetuous torrent of Blood and Confusion . Then (i) (i) Lam. 1.1 . she who was great among the Nations and Princes among the Islands , even she became tributary : Then stood the poor afflicted Church weeping . (k) (k) Vers. 2. Her teares continually on her cheeks , for her friends dealt treacherously with her and became her enemies : (l) (l) Vers. 5. Her adversaries were chief , her enemies prospered . (m) (m) Vers. 6. Her beauty was departed from her ; Her Princes became like Harts that could finde no pasture , and were forced to flie without strength before the pursuer . (u) (u) Vers. 8. She had grievously sinned , therefore , they that honoured her , despised her : Her Princes could not protect her , not her Fathers feed her , for , (o) (o) Chap. 4. Vers. 19 , 20. Her Persecutors were swifter than the Eagles of heaven : And the breath of our nostrills , the Anointed of the Lord was taken in their pits , (p) (p) Chap. 2.6 . for the Lord in the indignation of his anger for awhile despised the King and the Priest .

Sect. 3 But blessed be God , who yet did not forget to provide an Arke for his Church , who , though she was floating and tossed upon the waters , and (q) (q) Psal. 18.4 . The floods of ungodly men made her afraid ; yet was she safe . (r) (r) Psal. 93.4 . He , that is on high , and mightier than the noyse of many waters , than the mighty waves of the sea , preserved her secure , even during those confusions . He , that but speaks the word , and makes the storm a calm , (s) (s) Mat. 8.26 , 27. Who doth but rebuke the wind and the sea , and they obey him , even the Lord , (t) (t) Psal. 65.7 . who stilleth the raging of of the Sea and the noyse of his waves , hath shewed us that he can , and doth , still the madnesse , or the tumults of the people too . He hath made a (v) (v) Genes. 8.4 . mountain for the Ark to rest on ; He hath now stopped the fury of the torrent , dryed up the waters , restored our peace , hath made our (x) (x) Isa. 66.12 . peace run like a river , and our glory like a flowing stream . He hath by many wonders of providence and miracles of mercy made (y) (y) Psal. 77.19 , 20. his way through the sea , and his paths through the great waters that he may again lead his people like a flock , by the hands of Moses and Aaron . He hath raised up our Monarchy from the grave , and given us a King from the dead , a Prince of the Royal stemme , and placed him again on the throne of his fathers , and (z) (z) Zech. 4.7 , 9 made the great Mountain a plaine before our Zerubbabel , whose hands have happily laid the foundations in the re-building of the Temple of God , and we hope to see the same hands to lay the head-stone thereof to the joy of the people of God with holy acclamations , shouting , and crying , Grace , Grace , unto it . He hath in a great measure restored again the beauty and the glory of Israel ; Our Fathers to their Sees , The Priests to the Church ; The Prophets to their Pulpits , which were usurped by the meanest of the people ; and the Church-Assemblies to their pristine freedome . (a) (a) Psal. 118.23 . This is the Lords doing , and it is marvellous in our eyes .

Sect. 4 Thus Sicut Audivimus , Sic & Vidimus (b) (b) Psal. 48.8 . As we have heard , so have we seen in the City of our God . As we have heard done of old , so have we seen in our dayes . We have parallelled the old World both in sins and sufferings . 1. For our sins , our times were , as theirs are described by (c) (c) Gen. 6.2 , 5 , 6. Moses , and as the like in the Poet ,

(d) (d) Hor. Carm. l. 3. od. 6 Faecunda culpae saecula , nuptias Primùm inquinavere , & genus , & domos , Hoc fonte derivata clades In patriam populumque fluxit ,

Such were they , and such were we , (e) (e) Num. 32.14 . An increase of sinful men , risen up in our fathers stead . I need not render the Poet in English ; for , consider but the general practice of men , that will give the clear construction , their actions declare to the world how fruitful our age hath been in the (f) (f) Eph. 5.11 . unfruitful works of darkness ; no place , no condition free . Hence , 2. God hath made us alike in Sufferings ; This is the fource and origin of all the evi●s upon this people and Nation ; even our rebellions daring Heaven it self , and forcing the Almighty to draw forth the Arrows of his indignation against us .

Sect. 5 2. And God hath made us parallel to Noah , and his household , in our Deliverance and Salvation also . (g) (g) Psal. 126 . 3●4 . The Lord hath done great things for us , and hath turned our captivity as the streams of the South , with as great a miracle , and yet as much ease , as he can give rivers in a dry and parched Wilderness ; (h) (h) Jude 1.15 . springs of water in a South land . Let us tell it to our children , and their children another generation , that , (i) (i) Hom. Il. z. Et nati natorum , & qui nascentur ab ill is . Virg. Aen. 3. Sect. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , even the Generations to come may sing the praises of the Lord , and know the wonders that he hath wrought for us .

3. What now remaineth , but that we also make the other parallel ? that as Noah did , so we also should build an Altar . What Altar ? even an Altar in our hearts to (k) (k) Jude 6.24 . Jehovah-shalom , to God , who is our peace , and who hath made peace for us ; to (l) (l) Exod. 17.15 . Jehova-Nissi , the Lord our Banners ; for it was he alone (m) (m) Psal. 124.2 . who was on our side , when men rose up against us : And through his strength alone it was , That (n) (n) Ver. 6. we were not given as a prey to their teeth , but (o) (o) Ver. 7. the snare is broken , and we are escaped .

Sect. 7 Having now built an Altar , we must offer Sacrifice ? but what shall we , or can we offer ? even such Sacrifices as may be demonstrations of our thankfulness , and send up our praises ; (p) (p) Psal. 50.14 Offer to God Thanksgiving , and pay thy vowes . Such Sacrifices as may again attone us unto God ; such as may purge our souls , and expiate our sins . (q) (q) Psal. 116.12 , 13. What shall we render to the Lord ? — We will take the Cup of salvation , and call upon the Name of the Lord . These are our Sacrifices .

Sect. 8 The truth is , an Altar material we have not , nor may we raise one : A Sacrifice properly so termed , we must not offer , neither can (r) (r) Hebr. 9.13 the blood of Bulls and Goats , and the ashes of a dead Heifer at all sanctifie , or purifie the sinner . No , we have another , a better Sacrifice , which is already offered once for all , even Jesus upon the Cross , who alone (s) (s) 1 Joh. 2.2 . is the propitiation for our sins : His blood alone (t) (t) Heb. 9.14 . who through the eternal Spirit offered up himself without spot to God , can purge our consciences from dead works , to serve the living God . Yet Metaphorical Sacrifices we have , and may , and must offer , and such are still required of us . When the Lord forerells the Rejection of the Jewes , and the despising of their (u) (u) Mal. 1.10 , 11. carnal offerings , even then he promiseth the calling of the Gentiles , and to make his Name great there , and that even among them incense shall be offered , and a pure offering . What are these ? even the (x) (x) Psal. 5.4 . Sacrifices of righteousness , (y) (y) 1 Pet. 2.5 . spiritual Sacrifices acceptable to God by Jesus Christ . Thus , a penitent and a broken heart is a Sacrifice , an heart humbled under the sense of sin , mourning for transgressions , and lamenting after the Lord ; this contributes much to atonement and peace with God : (z) (z) Psal. 51 17. The Sacrifices of God , ( i.e. ) the most excellent Sacrifices , are a broken spirit , a broken and contrite heart thou wilt not despise . Thus are Prayers and Supplications a Sacrifice , such did Christ (a) (a) Heb. 5.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . offer up with strong cries and tears in the dayes of his flesh . Praise and Thanksgiving is another Sacrifice , yea , a Sacrifice (b) (b) Psal 69 30 , 31. that doth please the Lord better than an Oxe or Bullock that hath horns and hoofs . And so the Apostle accounteth it , when he exhorts to it in this phrase , (c) (c) Heb. 13.15 . alluding to that of Ho● . 14.2 . Let us offer the Sacrifice of praises to God — that is , the fruit of our lips , giving thanks to his Name . Again , Love is a Sacrifice , which is intimated by the Apostles Argument , pressing us (d) (d) Eph. 5.2 . to love one another by the Sacrifice of Christ , whereby he evidenced his love to us . Acts of charity and mercy , a free communication ; and bounty to matters of charity and piety , are Sacrifices also , and placamina too , they are an (e) (e) Phil. 4.18 . odour of a sweet smell , a Sacrifice well-pleasing to God . And upon this account urged so earnestly , (f) (f) Heb. 13.16 to do good , and to communicate , forget not , for with such Sacrifices God is well-pleased . In a word , our bodies , our own selves must be a Sacrifice ; (g) (g) Rom. 15.12 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a living Sacrifice are we , in rendring to God our reasonable service . And as through the Apostles Ministration there was (h) an acceptable offering up , or Sacrifice of the Gentiles : So still through the blessing of God on our Ministries , there is a Sacrifice of the same nature now ( though possibly short of those perfections ) offered up to God . The Gentiles did the Apostles then , and the Ministers of the Gospel do still bring us an offering , when through their Ministry they are consecrated an holy people to God , according to that Prophecy . (i) (i) Isa. 66.91 , 20. They , ( i. e. ) those that shall be sent abroad to the Nations , Tarshish , Pul , and Lud — The Gentiles , and the Isles afar off ( fulfilled in the Apostles and Evangelists sent abroad from the Jewes to the Gentiles ) shall bring all your Brethren ( even those Gentiles by faith made the children of Abraham , and so Brethren to the Jewes ) out of all Nations , a gift , or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an oblation to the Lord . Thus are we in a sound sense Priests , even in the Evangelical Ministry , to offer men , viz. by the power of the Word subduing them to the Gospel , and bringing them (k) (k) Rom. 1.5 . & 16.26 . to the obedience of faith . The Sacrifices of the Levitical Priesthood were slain Beasts ; but the Sacrifices of the Evangelical Ministry is a (l) (l) Heb. 4.12 . ripping up of the hearts , a mortifying and destroying the brutish lusts , and beastly affections of men , (m) (m) Eph. 6.17 . by the Sword of the Spirit , the Word of God . Such Sacrifices as these God will accept , and these he doth expect from men in return of his mercies , viz. That we praise him , that we be humble , penitent , and obedient before him ; that we mortifie our unruly lusts , our pride , passions , envy , ambition , &c. That we worship God with sincerity and humble devotion ; that we love one another with a pure heart , and unstained charity ; that we follow peace with all earnest affections . These are the Sacrifices with which God is well-pleased : These are they which now are most proper to be offered ; for ,

Sect. 9 Whence come those inundations of misery upon us ? (n) (n) Jam. 4.1 . Those wars and fightings , which swept away our peace and happiness , as with a flood ! Came they not hence , even from our lusts that war in our members ? Pride , Envy , Covetousness , and Ambition , these were the Engines which the Devil used to fill us with hatred and malice , emulations and wrath , discontent and murmuring , strife and sedition ; and by these he overthrew the best foundations of our peace , and unhinged the whole frame of our Government both in Church and State . We cannot forget , how ambitious and self-seeking men made no difficulty to sacrifice even Religion it self to their Rebellion , and the peace of the most flourishing Church and State to their own lusts . And now can we do less than sacrifice those lusts again to peace ? We will do nothing , and are unworthy of those glorious mercies which the Lord hath through so many wonders brought home to us ; if we yet are unwilling to mortifie our own inordinate affections , and unruly passions ; yea , if we cannot be content in a great measure to sacrifice our own private judgments , and perswasions to the peace of the Church . We have been divided long enough , sides and parties have appeared high to the devouring one of another . (o) (o) Mat 10.20 , 21. Brother hath betrayed the brother to death , and the father the child ; children have risen up against their Parents . — It is now high time that we study how to be at unity .

Sect. 10 The Greek Historian (p) (p) Thucyd. l. 1● telleth us of Lacedemonia , That before Lycu●gus his time , it was (q) (q) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — for a long while abounding in factions , and shaken with seditions . Another gives this reason of it , viz. because (r) (r) Plut. in vit. Ly●●g . Eurytion , one of their Kings being vainly ambitious of popular applauses , (s) (s) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . did too much loosen and relax the Rains of Government , and the power of a Monarch . Hence the people grew fierce and insolent to despise their Kings , and the City was still full of commotions and seditions : And the Sacred History informs us of the abounding of sin , and commotions in Israel , from another ground . We find (t) (t) Judg. 17.8 . — 13. Idolatry in the house of Micah , and a young man of Judah consecrated a Priest to his Idol . (u) (u) Jude 18.2 . — The children of Dan by force seeking themselves an inheritance , because none gave them a legal possession . (x) (x) Jude 19.2 . — A Concubine continuing in whoredoms , and not punished . A sad War between (y) (y) Jude 20. Israel and Benjamin , almost fatal to the house of Benjamin . And all these troubles recorded in such a time , (z) (z) Jude 17.6.18.1.19 1.21.25 . when there was no King in Israel , but every one did that which seemed right in his own eyes .

Sect. 11 But was this also the ground of our miseries ? Had we no King ? or did He encourage popular insolencies ? Nothing less ; nay , we had a King in Israel , and one also , who was to His Power zealous to maintain the Church in her Splendor , the People in Peace ; and who , rather than let loose those golden Rains of Government , whereby He might rule and preserve them , He was content to be sacrificed , a Martyr for both . But we were factious and seditious , covetous and ambitious , and unwilling to be kept in order ; we were resolved that we would do every one , what pleased our own fancies ; and then raised up fears and jealousies , and concluded , We would have no King among us ; that there might be none to controll or hinder our ambitious projects . And that Pious King being thrown out of His Life , and Monarchy with Him out of the Kingdom : How Schisms and Heresies abounded in the Church , Faction and Sedition in the State ; heats and animosities among all : How men studied malice and revenge , and filled all places with blood , spoil and confusion , is too notorious then to be forgotten by this Age. The wounds which the poor afflicted Church received in the house of her seeming friends , are not yet perfectly closed ; and the scars of them will be too apparent ( I fear ) to succeeding Generations .

Sect. 12 Now then , methinks , it is but time , and there is a fit occasion and season for that Counsel , which the (a) (a) T. Liv. l. 40 Roman Historian telleth us , that Q. Caecilius Metellus gave to those (b) (b) M. Aemyl . Lep●dus , & M. Fulvius Nobilior . two great men ( between whom there had been often and bitter quarrels both in the Senate , and before the people , but now chosen Censors together , ) That they should joyn hands and hearts , and lay aside all thoughts of strife and hatred ; amongst the rest , (c) (c) Amicitius immortales ; inimicitias vero mortales ●sse debere . Liv. ib. That enmity and contentions ( though they have arisen , and possibly might again arise , yet ) should be mortal , but for a time , and soon dye ; But Amity , concord and peace immortal , and be for ever . Oh , how happy should we be , did we but follow the counsel of that Grave Senator ! We have disputed and contended long enough : it is time now to shew that we intend not to continue these divisions for ever ; but to put a perpetual end to enmity and hostility : and that we now will faithfully and cordially unite our hands and our hearts , that it may be beyond the power of Malice , yea of Hell it self , to divide them ; that we unite our selves in such bonds of faithful amity , that the powers of darkness may never break in or dissolve them : In a word , That we raise an Altar in our hearts to the God of Peace , whence may still ascend holy flames from an immortal fire , and we for ever be sacrificing to Peace and Love .

Sect. 13 But alas ! May not the sad complaint of (d) (d) C. Tacit. Annal. l. 4. circa fin . Tacitus be justly ours ? who speaking of that year ( Ap. Junio silan● , & P. silio Nerva Cose . ) saith , The year began fouly . Faedum anni principium incessit — It was an ancient Custom among the Romans ( as Lypsius observes ) that upon the Kalends of January they opened the Temples , sent up their prayers every one for his own , and the publick safety , and tranquility ; and did account it even Piacular on that day , ( the First day of the New Year ) to do any thing either publickly or privately , that had any thing of sadness , or matter of sorrow ; yea , or to punish a Malefactor : yet even on that day did Sejanus lay snares for , and basely circumvent poor Titius Sabinus , and upon slanderous accusations brought him to Prison , yea to death : the poor man crying out : (e) (e) Sic inch●a● annum , has Sejano victimas cudere . Thus begins the year , these are the sacrifices offered to the malice of Sejanus . Upon which the Historian concludes thus ; (f) (f) Quem diem vacuum paenâ , ubi inter sacra & vota , quo tempore verbis etiam p of anis abstineri Mos est , vincula & laquei inducantar . Tacit. ibid. What day , what time can we expect to be free from Punishment , from misery and trouble , when even between the sacrifices and prayers for peace and safety , even at that time , on that day , wherein men should , and are wont to abstain even from Profane , harsh and bitter words ; bonds are brought forth , and Halters , those instruments of misery and death ?

Sect. 14 May not ( I say ) the like complaint be ours ? The year begins fouly ; the Aera Redemptionis Angliae , the time of our deliverance and common joy commenceth sadly . When the remembrance of our past bitter calamities through our contentions , together with our happiness by our present salvation , should fil our hearts with a common joy ; and we should all (g) (g) Psal. 42.4 . go together to the house of God , to keep Holy-day with the voyce of joy and praise ; with one lip , and one heart , offering up joint Sacrifices of Praise and Thanksgiving ; and cordially begging , not only for our selves , but the continuance of , and increase of blessings , peace , safety and prosperity to the whole Church and State ; and unanimously vowing faithful obedience to our God , unstained and constant Loyalty to our King , and perfect peace and love one to another : What do we do ? what is brought forth ? even now , at this season , when we are charged by God and the King to forbear and avoid all words of reproach , even all words that may revive the memory of the old contentions , which we should strive to bury in perpetual oblivion ( I cannot say , The Temple is shut up , and the Prisons opened ; we cannot complain of such base Artifices laid to slander and circumvent ; or Bonds and Halte's prepared to punish sober innocent men : A just Prince needs not these Tricks of usurping Tyrants ; nor indeed have we cause to fear any such things from our Superiours in Church or State ; but ) this we must confess to our shame , Men have not yet learnt to lay by their animosities , or abate their heats ; even in this day , and time of peace , we sowe seeds of Division , and men publish to the World that beginning of mischief , Fears and Jealousies . When can we expect peace ? when in such a season as this , which ( if any thing ) would make us in love with peace , we yet neither seek it , nor endeavour to preserve it ; but still retain the seeds of malice and revenge , or contempt one of another in heart , and give way to the reproaches and slanders , uncharitable and unchristian censures of the tongue . Sect. 15

It was the great expectation and hope of all that wished well to the Church , that now the (h) (h) Isa. 40.2 . Messengers of peace should speak comfortably to her , and tell her , that her warfare is accomplshed , the (i) (i) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred , Militia , & , tempus statutum . See Job 7.1 . & 14.14 . time appointed of her affliction is expired ; the time appointed of her peace come ; and that (k) (k) Lament 4.22 . her iniquity is pardoned , and she absolved , and her punishment ended : But alas we , (l) (l) Horat. Carm. l. 1. od . 3

Coelum ipsum petimus stultitiâ , neque Per nostrum patimnr scelus Iracunda Jovem ponere fulmina .

We live , as if we were resolved to assault Heaven it self ( not with that holy (m) (m) Mat. 11.12 . violence , which the Scripture speaks of , when the hearts of men are inflamed with an holy fire , and ravished with the contemplations of the grace and love of Christ ; and they run with as much earnestness and zeal (n) (n) Isa. 60.4 , 8 , 11. in Troops together ( as Souldiers to get the spoile of a besieged and taken City ) to embrace the Gospel ( the Gospel of peace and love ) and by all sedulity in the practice of righteousness and diligence in the wayes of the Gospel , viz. Humility , Meekness , Holiness and Devotion , Piety and Peace , Patience and Obedience with all earnest endeavours ; (o) (o) Luk. 13.24 . strive to enter in at the strait Gate , and contend who shall get first into the possession of those joyes , which (p) (p) 1 Cor. 2.9 . neither eye hath seen , nor ear heard , nor can the heart of man conceive , which God hath prepared for them that love him ; but ) with that wicked violence wherewith (q) (q) Ovid. Metam . l. 1. Affectâsse ferunt regnum Coeleste Gigantes Altaque congestos struxisse ad sidera montes .

As if we were of the posterity of those Gyants ( mentioned in (r) (r) Genes. 6.4 . Scripture ) who had not only corrupted themselves ( for so had the (s) (s) Vers. 5. sons of God , the children of the Church done also ) but quite revolted from all Religion and Piety , from all Peace and Humanity ; such who were mighty in Power , and fierce in Nature , (t) (t) a , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 q. Defectores sc. a Deo . Desectores sc. hominum . Irruptores ●c . in hominem . fallen from God , and falling with violence upon those who were weaker than themselves .

— (u) (u) Ovid. ibid. S●d & illa propago Contemptrix supe ûm , saevaeque avidissima caedis , Etviolenta fuit : scires è sanguine natam .

Sect. 16 Doth not that Poet make a perfect Anatomy of our hearts ? Are not we the persons ( and this the Age ) who have despised the Lawes of our God , who breath nothing but violence one against another ? Victa jecet pietas — Piety and holiness , peace and love lie trodden down ; but sin and profaness is rampant , (x) (x) Mat 24.12 . iniquity aboundeth , and love is cold ; as if , what with our rebellions against Heaven , and what with our contentions among our selves , we were resolved not to suffer the Almighty to put up his anger , and lay down the arrows of his indignation ; yea , that God himself should not give us peace ; for ,

When even the season calleth us jointly to (y) (y) Hag. 1.8 . go up to the Mountain , and bring wood to build the house of God , to repair the breaches of the Temple , and again to set up the walls of Jerusalem ( the Holy Government and Discipline ) that is broken down : We , on the contrary , take several wayes to fetch Coals , and throw in fire to destroy the remnant , to burn up the Gates , and devour even the foundations of our Church and peace . We provide materials , but such as they in (z) (z) Gen 11.3 , 4 , 9. the Holy Story , Brick and Slime to raise a Tower in defiance to Heaven , as if our whole design were to get our selves a name ( though but to be famous for our Rebellion against the Lawes of God and the Land , to all succeeding Generations ) when the issue of all can be nothing but Babel , Division and Confusion . Should we ( like (a) (a) Gen. 11.16 . Heb●r ) now give names to our children according to the times , how would all our Regist's be filled with (b) (b) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Division . Pelegs . For how are we divided ( in tongue , shall I say ? yes , we study a new canting language , as if we feared we could not separate far enough one from another , if we cloathed the old Truths of Religion in the known expressions , as if we must still have a (c) (c) Judg. 12.6 . Schibboleth to distinguish parties ; but especially ) in heads , and hearts , and hands ? Our judgments differ , and our hearts are divided in our affections , and our actions are all levelled to nothing else but the interest of that side , and the support of the quarrel of that party which we have espoused .

Sect. 17 Let me take leave a little to vent that passion and grief of heart that boyles within me . (d) (d) Jer. 4.19 , 20. My bowels , my bowels , I am pained at the very heart , my heart maketh a noise , dolefully lamenting within me ; for division upon division , and consequently destruction upon destruction is cryed . (e) (e) Lam 2.11 . Mine eyes could even fail with tears , my bowels are troubled , my liver is poured out , or gall cast up through extremity of grief and indignation , for the destruction , yea , for the (f) (f) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fregit . breach of the daughter of my people : A breach now not made upon us by a Forrain Invader , but a fraction made among us , and within us by our own froward and petulant contentions : Since (g) (g) Luk. 6.45 . out of the abundance of the heart the mouth speaketh , marvel not , where such sorrows for , and tender compassions to this poor afflicted Church have taken such possessions of , and make such deep impressions upon my soul ; when mine heart is so deeply affected to see the (h) (h) Lam. 2.10 . Virgins of Jerusalem hang down their heads for shame and confusion ; and the Elders of Sion , which should sit on their seats of Judgment in splendor and beauty , even to sit on the ground in sorrow and sadnesse , because her children unnaturally teare out the bowels of their mother , and will not yet learn that great lesson of the Gospel , Peace and Love : marvel not , ( I say ) that now these floods seek a vent , and open the sluces of the eyes , and force away the barres that were upon the lips .

Sect. 18 Memorable is the story of the son of Craesus , dumb from his birth ; yet when Sardis the royal seat was taken by the Persians , and the sword of the insolent Souldier was lift up against the life of the King , his Father ; then the strength of natural affection , and piety to his Father , loosened the tongue of the dumb child , and he who never spake before , could then find a tongue to plead for his Fathers life , an●ery out , (i) (i) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He odot . & ex eo Valer. Marc l. 5 c. 4. O Sir , kill not Craesus . There is as great dan●er now to our dear Mother , the Church of England from these bitter Divisions of her children , as from the violence of unruly Souldiers ; if these continue , she must expire : Piety and pity would make even the dumb to speak and plead her cause . And indeed who can keep silence at such a time as this ? Who can write and not mingle his tears with his inke ? or speak , and not mix bitter sighs and sobs with his words ? (k) (k) Jer 9 1. were our eyes waters , and our heads fountains of teares ; here is occasion enough to spend all , for the Divisions of the daughter of England . Divisions ( not now of (l) (l) Judg 5.15 . Ruber , one single Tribe , but ) of all the Tribes of our Israel , even among Priests , and people too . Nor are these only single Divisions and Breaches , but Division upon Division ; and we are subdivided into as many Factions and Schismes as there are opinions or interests among men . And , which is more sad , these heats and hateful contentions reciprocated among men , who are tied by all the engagements of Nature , Grace , and Relation , to Peace ; who are by Nature , Nation , and Religion , Brethren .

Sect. 19 O when shall it once be that these sad and dismal ruptures of our peace , not civil only , ( for here men dare not be altogether so contentious ) but sacred and ecclesiastical , shall be cemented and closed up ? that we no longer may administer matter of sighing , sadnesse and sorrow to our friends ; or of insulting , to the enemies of our Church and State ? It is this , which pleaseth our common adversary , and makes the Jesuite laugh in his sleeve ( as the Proverb is ) : Hoc Ithacus velit & magno mercentur Atridae . Virg. What the Pope would be at the greatest cost and charge to effect , we our selves do for him . When the Jesuites were troubled to invent slanders to make us hated or scorned abroad , and to find plots to ruine us at home , and yet could not do it ; we have taken the work out of their hands , and do it our selves .

Sect. 20 It is the popular clamour , Venient Romani , Popery is creeping in , Superstition and Idolatry growing upon us , the old way for discontented spirits to give vent to their dissatisfactions at the established government ; and to affright ignorant but well-meaning people with a vain scare-crow , and name of Popery . But really by our Schisms , and Breaches , and bitter animosities we do open the door for even Popery ; yea , any thing to enter , and we take the ready course to make good that Prophetick speech of the dying Arch-Bishop , See Arch B. L. Speech on Scaff . alluding to Joh. 11.48 . by our Divisions to pave the way , where Venient Romani , The Romans shall come , and take away our place and Nation . Absit omnem . From which fears by the vigilance of our Governours ; by our conscientious obedience , and peaceable deportment and conformity to the established Laws ; and by inviolated unity among our selves , we are sufficiently secured .

Sect. 21 And now , methinks , we should have some thoughts of peace : O that , that pathetick exhortation of the Apostle might take place , and find a room , and full reception in all our hearts . (m) (m) 1 Cor. 1.10 . Now I beseech you , brethren , by the name of our Lord Jesus Christ ( and what Name is dearer ? what motive greater ? that ye all speak the same things , and there be no divisions among you : but that ye be perfectly joyned together in the same mind , and the same judgement .

CHAP. II. Two Arguments to perswade to peace and unity , from 1. The strict charge of the Gospel , and 2. The possibility , and no difficulty to perform it .

Sect. 1 FOr the attaining and maintaining of this so much wished for Peace and Unity , Let me beseech all sober Christians seriously to consider : On the one hand , The undoubted charge of the Gospel , which layeth a necessity , and indispensible engagement upon us to seek , study , and to preserve it : On the other , The easinesse of attainingit , would we truly mind it , that it is very possible we may live in peace , and it is only our own sin if we do not .

Sect. 2 Argum. 1. The strict charge of the (n) (n) Ephes 6.15 Rom 10.15 . Gospel of peace which we professe , beyond all dispute obligeth all Christians to it . (o) (o) Rom. 12.18 If it be possible , as much as in you lieth , live peaceably with all men . And (p) (p) Heb 12.14 . Follow peace with all men . With all men , in the greatest extent imaginable , ( how much more with Brethren ; ) of the same faith , of the same Nation , of the same Church ; and that with the greatest earnestnesse , if it be possible , and as far as it is possible , as much as in you lieth , let no fault ●ie in you , if ye have it not ; not only embrace it when it is offered , but follow it , that ye may gain it .

Sect 3 The Lord Jesus , The (q) (q) Isa. 9 6. Prince of peace , would be incarnate and come to dwell among men in no time , but when peace was amongst them : when there was a general peace over the whole world ( as the stories of those times abundantly shew ) (r) (r) Caesar Aug. ab oriente ad occid●n●om , à s ●prentrione in Meridiem , ac per totum oceani circulum cunctis gentibus una pace compositis , Jani portas tortio ipse tunc clausit — eo tempore , eo anno quo firmissimam verissimamque pacem ordinatione Dei Caesar composuit , natus est Christus ; cujus adventui Pax ista famulata est — Paul . Oros . Histor. l. 6. p. 22. in those dayes , wherein Augustus Caesar had made a perfect peace from East to West , from North to South , over the whole circuit of the Ocean , was our Lord born . The Providence of God so ordering it , that a general peace over the world , should usher the Prince of peace unto the world . At his birth the Angels proclaim it , (s) (s) Luke 2.14 . Peace on earth , good will towards men : and indeed the great mercy and love of God to men , is the highest engagement upon them to peace and good will one to another . And this Jesus , who was born in such a time of peace , when he preacheth to men , doth also straitly command it . (t) (t) Mark 9.50 . Have salt in your selves : be sure to retain the sincerity of grace , the purity of faith , to keep your selves and others sound in that faith : but salt hath some biting acrimony : see therefore that this be tempered with prudence and charity , that ye lose not peace ; Have peace among your selves .

Sect. 4 The Apostle constantly exhorts unto it , (v) (v) 2 Cor. 13.11 . Be of one mind , live in peace . Again , (x) (x) 2 Tim. 2.22 . Flee youthful lusts , follow righteousness , faith , charity , peace , with them that call on the Lord out of a pure heart . To this he wooeth the Ephesians by his bonds , and presseth them as to a duty , which if they practice not , they neither answer their profession , nor walk worthy of that Gospel , to which , and wherewith they are called . (y) (y) Ephes. 4. Vers. 1 , 2 , 3 , 4 , 5 , 6. I therefore the Prisoner of the Lord , beseech you , that ye walk worthy of the calling wherewith ye are called . How ? even thus , With all lowliness and meekness , with long-suffering , forbearing one another in love ( then not reproaching or reviling ) endeavouring to keep the unity of the Spirit in the bond of peace . And he goes on , pressing it by the most cogent Arguments , There is one body , and one spirit ; ( i. e. ) ye are knit together by one spirit into one body , and shall the members of the same body contend one with another ? ( see also how he urgeth the same duty from the same ground in another place in his Epistle to the (z) (z) 2 Cor. 12.12 . — 28. Corinthians ) but he goeth on , Ye are called in one hope , ye have all the same expectations ; ye hope for the same end , the same mercies , the same life eternal , why should ye not agree to walk in the same way ? One Lord , one Faith , one Baptism , one God and Father of all . Ye are all baptized into the service of one Lord , into the same faith ; engaged in one and the same vow : and should not all this engage to the greatest charity , to the strictest unity ?

Sect. 5 There was therefore great reason for that charge of his to the Romans , (a) (a) Rom. 16.17 To mark them which cause divisions — and to avoid them . Even , (b) (b) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sc. attentè & diligentur quasi hostes è speculâ observare : to watch them , as a watchman stands upon the watch-tower to descry an enemy , or a Centinel upon the guard to prevent him . This is one great end why God hath set his (c) (c) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Act. 20.28 . Bishops in the Church , who are , as , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to oversee and look to the flock , to teach , to feed , and govern them : so , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to watch for them , to discover approaching dangers , as (d) (d) Ezek. 3.17 . watchmen to the house of Israel . And really , the watch cannot be set too strictly , nor kept too carefully against such as make divisions , that such enemies to peace and love may not creep into the City of God , whose grand work is , to undermine the faith of the Gospel .

Sect. 6 They are indeed a sad generation of men who bear this character , that (e) (e) Rom. 3.17 . The way of peace have they not known . They will neither live quietly themselves , nor let others live quietly by them : and , if ye look to their affections , (f) (f) Vers. 18. they have no fear of God before their eyes : and the issue is , (g) (g) Vers. 16. Destruction and misery are in their wayes . Let men pretend never so much to the Spirit , to a wisdom above the rest of their brethren , and to a more spiritual way , yet (h) (h) Gal. 5.20 , 21. Variance , emulations , strife , seditions , heresies , hatred , envyings , are as evident and manifest works of the flesh , as , Adultery , Fornication , Drunkenness , Murder , &c. and as much opposite to the wayes of the Gospel . (i) (i) Jam. 3.14 , 15. When ye have bitter envyings and sirife , that wisdom is not from above , but , earthly , sensual , devilish . Yea , whatever mens boastings may be , where there is envying , strife , and divisions ; they are really carnal , and walk as men , sensual men .

The Fruits of the Spirit have another name , are another thing . They are , (k) (k) Gal. 5.22 , 23. Love , Peace , Joy , Long-suffering , Goodness , Meekness , &c. The wisdom from above is of another stamp : (l) (l) Jam. 3.17 . Pure , peaceable , gentle , &c. The Disciples of Christ are of another spirit , they bear this character ; (m) (m) Joh. 13.35 . By this shall all men know that ye are my Disciples , if ye love one another , said that Shepherd , who (n) (n) Joh. 10.3.14 . best knew the mark of his own sheep , even the Lord , who best (o) (o) 2 Tim. 2.19 . knows who are his . This was accounted the Character of the Ancient Christians in Tertullians time , (p) (p) Christiani amant paenè antequam nôrunt . Tertul. alicubi . that they loved one another , before they knew the faces one of another , and after him we are told by St. Chrysostom , that (q) (q) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. Hom. 31. in Hebr. Love and peace are the standing marks and badges , the distinguishing characters of true Christianity . Read over that whole Epistle of that Beloved Disciple S. John , ye will find that the whole designe of that is , from the exceeding rich love of Christ to us , to engage us (r) (r) See particularly 1 Joh. 2.3 , 6 , 7 , 8. & ch. 3.11.24 . & 4.7 . to the end . to love among our selves . This being both the old and the new command , which unless we obey , we have forfeited our Christianity , That we love one another : declaring this to be the special commandment which we have from Christ , (s) (s) 1 Joh. 5.21 . That he who loveth God , love his brother also . It is so indeed ; for our Lord Christ himself saith so , (t) (t) Joh. 15.12 . This is my commandment , that which I especially give in charge , wherein ye shall bear the signal character of my Disciples , That ye love one another .

Sect. 8 These are the strict charge , the unquestionable , unrepealable commands of the Gospel ; so inseparable a character and mark of a Christian , that it is evident , whosoever studies not this peace , is not careful to maintain this union and love , nor willing to lay down his own humors to gain , and do his utmost to to promote it ; he doth hereby give to the world but too much reason to question his Christianity .

Sect. 9 Argum. 2. And that , which may yet engage us farther , is to consider this also , That what is so straitly charged on us , we may with much ease , and no difficulty obey , if we indeed will live like Christians . For , the controversies and things in dispute among us are not so great , but , as they might be easily composed , were we not given to contention : so , notwithstanding some differences concerning them , we might live in peace . They are not really so great , nor are are the distances so wide , as through the heats and animosities of men they seem to be . Let us but purge our souls of passion and prejudice , and not consider persons , but things , we might soon be reconciled , and easily agree ( as to the main ) in our practice . And , this Consideration will aggravate the sin of our Divisions , and may justly increase our shame for contending . Let us take a view of the particulars of our differences .

CHAP. III. Our Differences examined , as to Doctrine , Government , Liturgy , &c. and none found so great , as for which to divide the Church . This shewed , 1. in matters of Doctrine .

Sect. 1 THose bones of contention which the enemies of our peace have cast in among us , are concerning 1. Matters of Doctrine . 2. Of Government and Discipline . 3. Of Liturgy , Rites and Ceremonies . But in none of these is there any such great difference between the learned sober men of either the Episcopal or Presbyterian perswasion , ( For , men of Fanatick spirits , whose principles are purely Schism and Separation , we here consider not ) as the world is made to believe : But lay by animosities against persons , interests and parties , there may be very much compliance for Peace sake .

Sect. 2 1. As to matters of Doctrine . Blessed be God , we are secure for the main . The 39. Articles have not yet been challenged as guilty of any error of Faith : only some things have been desired to be explained , some Articles to be made more full and cleer ; but all this amounts not to a dissent or difference in the thing .

Sect. 3 But one thing there is , which indeed makes a great noise in the world , and is matter of high debate even among learned men , and managed with so much heat and exasperation , as no one Controversie more , that I know , viz. The Doctrine of Election and Reprobation ; The Counsels and Eternal Decrees of God about the final estate of Angels and Men : with the Appendices of this , The Sufficiency and Efficacy of Grace , the Vniversality of Redemption , the Liberty of the Will , the Perseverance , or Falling away of the Faithful . Doctrines of an high nature , and ( rightly understood and explained ) of great use , both as to manifesting the Glory of the Goodness and Justice of God ; and to the strengthening of faith , exciting the hope , quickening the obedience , and encouraging the perseverance of the Saints . Yet through the blindness of mans finite understanding , who indeed is not able to fathom the abyss of Gods counsels ; and the bold presumptions of some men , who will dare to determine of that , which no mortal man dares say he understands ; it hath been the unhappy fate of this Doctrine to be the matter of the highest contention in the Church , a Controversie of the longest continuance , and managed with the sharpest bitterness .

Sect. 4 And ( as if men , when they enter into this dispute , were engaged to deny Christianity , and to lay aside all meekness of spirit , and all soft and smooth language : ) On the one side , we are affrighted with the names of Arminians , Damned Arminians ; at least half Jesuites , Pelagians , Semipelagians ; Proud men , that dare presume to overthrow the Soveraignty , and dethrone the glorious Grace of God , to exalt the Handmaid above the Mistress , setting the insolent Will of Man in the throne , and making the Grace of God truckle under it . And abundance more ejusdem furfuris .

Sect. 5 On the other side , we are accosted with , Calvinists , Supralapsarians , Sublapsarians : Men that set up a Saturn for a God , who devours his own children ; who to glorifie his own power , without any respect at all to goodness or justice , but only to declare his own uncontrollable soveraignty , hath made the greatest part of the world to destroy it ; and decreed the tortures , the eternal torments of so many thousand innocent souls meerly for his own pleasure ; and ( that he might destroy them with justice ) first to make them sinners , that then they might be fit fewel for his indignation . And that men have nothing to do , but to wait for the execution of Gods will upon them ; yea , if they do any thing , to sin as fast , and as high as they can , that God may have the more glory of his grace , if he save them , or of his justice , if he condemn them ; for all must be meerly according to his pleasure . And a great deal more of this horrid representation charged upon this side .

Sect 6 I am confident , to a considering man , the charges ( as to the main ) on both sides are equally unjust , I am sure , uncharitable and unchristian . But here is the mischief ; Men have espoused a quarrel & interest , and are resolved to maintain it : Therefore , rather than abate an inch , to maintain a supposed reputation to themselves , they break all the mounds of Charity and Christianity , to raise the foulest slanders , and draw the most odious consequences from the doctrines of their adversaries . How agreeable this is to the Christian and Evangelical temper , let the world judge .

Sect. 7 But may we not yet have peace , and live in love notwithstanding a dissent in these Doctrines ? without doubt we may . Or is there any such thing in the nature of these Doctrines , that they cannot amicably be disputed without these heats , or dissented in without breach of charity ? Certainly there is not : For ,

Sect. 8 1. It is not a thing of yesterday , nor will this day end it . I am much troubled to see , that Arminian and Calvinist are made , and used as the great Name to distinguish Professions ; as if Arminius and Calvin were the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; or , the men of the several perswasions were bound jurare in verba , and owned either of them as their Master ; when both parties owne no Master but Christ ; and glory in no name but that of Christians , their first appellation , or ( because there may be some necessity to distinguish the Reformed from the Pseudo-Catholicks , ) Protestants .

Sect. 9 Sure I am , this Controversie is not peculiar to our Church , the Romanists do as much dispute it there . Those who have read the books of Alvarez , or ( for why should I name any one , when there are so many ? ) the Dominicans , the Thomists , and of the Jesuites , will be able to witness this . Are not the (r) (r) See a large discovery of this in the Author of the Provincial letters , or Mystery of Jesuitism . Let. 1.2 , 3. disputes about the Next power to act ; the general sufficiency of Grace given to all , that ( as one side pleads ) men need no other addition of any efficacious Grace to determine the Will ; and the necessity of efficacious Grace , without which ( say the other ) no man hath power to act : as much ventilated between the Molinists and the Jansenists ? The Dominicans , or New Thomists ( as they are called ) upon a base designe closing with the Jesuite in words , but agreeing with the Jansenists in the thing .

Sect. 10 Nor is it peculiar to this Age ; for , was not the like dispute always in the Schools of the Philosophers , about the Irrevocabile , inevitabile , and immobile fatum ? ( though , I confess , the rigidest Maintainers of the Absolute Decrees , do as much decry the Stoical fatality , as the contrary-minded : ) but especially , about the Determination of the Will : whether the Will doth determine it self ; or whether any thing else , and what that is that doth determine it ?

Sect. 11 Yea , was the Church , almost ever , free ? Infallibly , these Disputes were in the Church long before either Calvin or Arminius were born ; and will be , when possibly their names may be forgotten . Both sides , we know , plead the sense of Antiquity , and the concurrence of the Ancients in the same judgment : The one pleading , that they have the Vote of the whole Church in all the first ages before S. Austin ; and a many of the great Lights of the Church also after him : Yet withall yielding to the other part , that , at least , S. Austin was of their mind for the main . And this other side pleading S. Austin ex professo disputing these points , and citing the judgments of many , before him , as Cyprian , Ambrose , Greg. Nazianz. &c. and after him , they call in the testimonies of Prosper , Fulgentius , and abundance of later times both Papists and Protestants .

Sect. 12 Yea beyond all these , do not both sides provoke (x) (x) Isa. 8.20 . to the Law and to the Testimony , to the Sacred Scriptures ; and strongly conceive those Sacred Oracles to determine for their perswasions ? The one , building on those many Parables of the Gospel ( especially that of the Sower , (y) (y) Luk. 18.11.16 . wherein the reason of the success or non success of the Word as to the fruits of righteousness , is founded not in any such Decree of God , but in the goodness or badness of the ground , in the probity or improbity of the heart , that receives it : ) And those many texts , in which God evidently dealeth with man as a Rational creature , drawing him by (z) (z) Hos. 11.4 the cords of a man , and bonds of love ; convincing the judgment by the clearest demonstrations ; wooing the affections by the sweetest and most endearing expressions of kindness , and arguments of love ; drawing the Will by sweet promises of the choicest mercies ; terrifying the impenitent , and awakening the secure by severest threatnings , and the thunders of most dreadful terrors ; (a) (a) Deut. 30.15.19 . setting before man Life and Death , everlasting blessedness upon his (b) (b) Mat. 24 13. Rev 2.10 . perseverance in faith and obedience , eternal misery upon his final impenitency and disobedience ; seriously exhorting man (c) (c) Deut. 30.19 . Josh. 24.15 . Job 34.4 Pro. 1.29 Isa. 1.16.21 . & 65.12 . to make his own choice , that he may live and not die ; (d) (d) Luk. 19.42 Mat. 23.37 . Passionately bemoaning the blindness and stubbornness of man that will not see , nor close with the things that do belong to his peace ; and (e) (e) Deut. 32.6.28 , 29. expostulating with man for his unkindness to God , his unmindfulness of himself : Calling (f) (f) Deut. 30.19 Isa. 1.2 . heaven and earth to witness , yea making (g) (g) Isa. 1.18 , 19 , 20. Ezek 18.25 , 29 Man himself judge between God and his own soul , whether by any act , or any such irrevocable decree , he be bound up that he cannot do otherwise ; and by solemn oath removing from God all kind of (h) (h) Ezek. 18.30 , 31. & 33.10 , 11 , 12 , 13-21 . pleasure in , or desire of mans destruction ; and charging the cause of all upon man himself , who will sin , and will not repent , and by consequence will die : Expressly , (i) (i) Mar 16.16 . Luk: 13.3.5 Heb. 10.38 , 39. most expressly determining Salvation onley upon condition of Repentance , Faith , Obedience , and final Perseverance ; Damnation onely in case of Infidelity , Disobedience , Apostacie , and final Impenitency . Thus from the express Condition in the effect and execution , ( by which onely we can know the cause in this thing ) they infer such an indeterminate and conditional Decree : there being no promise of life , but to persons so and so qualified , and acting ; nor salvation given , but upon perseverance in faith and obedience ; no death denounced , but upon intuition of sin ; nor inflicted , but where such sin is persevered in .

Sect. 13 The other side also make their equal claims to the same sacred Oracles . Which declare the (k) (k) Rom. 9 11. — 28. stability of the purpose of God according to Election : That He hath mercy on whom he will , and whom he will he hardeneth : That it is not of him that will th , nor of him that runneth , but of God that sheweth mercy ; the Discrimination being made with God , before they have done cither good or evil : and that howsoever God dealeth , he hath as unquestionable a soveraignty over his creatures as the potter over his clay ; that every mouth may be stopped , and no man dare to reply against God ; referring the whole Series of mans salvation to God first (l) (l) Rom. 8.30 . Predestinating , then calling , then justifying , then glorifying : which onely charge sin and impenitency , and consequently impute all the miseries , death and destruction on mans perverse and depraved will ; but declare his help , deliverance , mercy and life to be only from God , and his pure , free , rich Grace and Love : and teach , that , though Repentance , Faith , Obedience , and Perseverance in these , be the expresse conditions of life ; yet they are all , the Gifts of God , (m) (m) Act 5.31 Ephes. 2.8 Phil. 1.29 . who gives repentance , and faith , and (n) (n) 1 Cor. 1.8 , 9. Phil. 1.6 . 1 Thess. 5.24 . strengthens us to persevere , and upholds us from falling ; and that therefore such shall not utterly , and for ever fall away : And that , these being the gifts of God , they must be from the pure love and onely good pleasure of God ; that man may have (o) (o) 1 Cor. 1.29 . nothing to boast of in himself , as having nothing but (p) (p) 1 Cor. 4 7. what he hath received ; and (q) (q) 1 Cor. 15.10 . the Grace of God being that which maketh the difference : And though no man can be saved , but such as are fully willing to be saved , and whose wills freely choose the way of righteousness and life ; yet the will of man is so naturally corrupted , and enslaved to lust , that man cannot choose , nor the will determine it self to that which is really good , until it be emancipated and set free by that Divine grace , which is not given to all , but onely to some certain persons , according to the Beneplacitum Dei , the good pleasure of God , who makes men (r) (r) Phil. 2.13 . willing , as well as enables them to work . Thus from these Scriptures , experiences , and effects , they conclude the Absolute Decree of God , to prepare for , and give to such a number of persons , whom he hath chosen , this effectual grace , and so to bring them infallibly to salvation , leaving the rest to the liberty and corruption of their own will , to perish in their own wilful Rebellion .

Sect. 14 I have no design to interpose mine own opinion , I must here cry out , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ! and confess , he must be a man of greater skill , and sar greater wisdom and learning than I dare pretend unto , or can hope to attain , who shall be able to decide this controversie , and cut so even a thread , as to place the grace of God in the Throne , where it must unquestionably sit , and have all the glory of the good that is in us , or conferred upon us ; and yet assert the power and liberty of the rational creature , which God hath given to it , and according to the use whereof it shall , and must be judged .

Sect. 15 But by all this it is apparent , That this dispute is not newly started ; neither Calvin , nor Arminius were the first fathers or factors of either opinion , that we should be now engaged to prosecute either , as a new Doctrine sprung up in the Church , when it hath been of old , and ( I believe ) will be among men while men are in the World . And shall we now for this difference break peace ? shall we not unite in one communion , because we cannot agree in this one Doctrine ? should the Church for this maintain a perpetual Faction , and continue a perpetual Rent to the end of the World , for a different judgment in so abstruse a Doctrine ; wherein ( not Hereticks and Schismaticks , but ) learned men , of sober , pious , and peaceable principles have dissented , and do , and will dissent , while they are on this side Heaven , where only they will be fully acquainted with the truth , having their understandings inlightned beyond all obscurity , and their hearts perfectly purged from all corruptions ? God forbid .

Sect. 16 2. To this let me add the difficulty of deciding it , which must be concluded from what hath been said in the former Paragraphs ; and the great pretensions ( and those strongly probable too ) which both sides make to those three chief , yea , only rules to judge and determine of things by , Scripture , Reason , and Experience ; and Arguments drawn from all these by each dissenting Party , which will puzzle the acutest Respondent of the other side to give such an answer and solution to them , as may clearly take off the doubt , and give satisfaction to them that raise it . They must be wiser ( I say not than I , but ) than most , than any that I know , who shall be able to unty all the knots , and solve all the objections in this controversie ? I shall need no other Argument to prove this difficulty , than the constant dissent ( not of men who are troubled with the pruritus disputandi , that itch of disputing which is never satisfied ; or of such , of whom the Apostle speaketh , (r) (r) 2 Tim. 3.7 . who are ever learning , but never come (s) (s) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to acknowledge the truth . But ) of learned , and considering men , who are as able as any to discover the truth ; and take as much pains because they would gladly find it ; and as readily acquiesce and rest in it when it is found . Of this I am fully confirmed by the judgment and ingenuous confession of one , (t) (t) Dr. Saunderson . now Lord Bishop of Lincoln . whom I judge as pious , learned and judicious ; and as much considering things before him ; and as truly Reverend a Father as this age hath known . Who having shewed his reasons for quitting the wayes both of the Supra-lapsarian , and Sub-lapsarian , and laid down his own sentiments , with the grounds of them , saith , that (u) (u) See Dr. Hammond . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pag. 34. Sect. 52. Against this , he knoweth , much may be objected , and much more than he esteemeth himself able to answer ; though yet , to his apprehension , somewhat lesse than against either of the other extremes . And indeed I shall as soone expect to see a man dive into , and fathom the deep , and tell me what is in the bottom of the sea : or mount up to heaven and tell the number of the starres : yea , ascend above the firmament , and get into the throne of God : as to find one who shall be able to give a clear account of those secret counsels , and unravel all the difficulties , and fathom the depths of this great abysse . So that I cannot but wonder at men , who pretend to adore and admire this abysse of Gods unfathomable counsels , yet themselves dare attempt to fathom and define them . Sure I am , if there be any depths in the Sacred Scriptures , wherein ( as they say ) the Elephant may swim ; or ( as the Apostle saith ) (x) (x) 2 Pet. 3.16 things hard to be understood ; this is one of them . And now to perpetuate a Schism , or deny to be at peace one with another for different opinions in a thing so hard to be decided ; how unworthy this is for Christians , yea , for men , let common reason judge .

Sect. 17 3. Upon which account , I cannot but magnifie the prudence of the Church , of ours in particular , which never did define , nor in this Controversie give a decision either way , which may well be another argument for peace , notwithstanding a dissent in this thing . Survey her Articles , Canons , Liturgy , Rubricks , Catechisms , to which only we are called to subscribe , ye will find not any thing that tendeth to a determination of the point to either side . So great her prudence , that in a thing of so much obscurity , and difficulty she would determine nothing , that any pious and knowing man might doubt : and so great her love to peace , that she would not define , where by defining there would have been an occasion of perpetual Schisin . Whereby it is evident , that our Church doth not at all make this a condition of her communion , that men should professe themselves of either side in this controversie . And we therefore may well keep peace among our selves , though in judgment we differ in this : nor are we excusable , if we separate from the communion of the Church , or deny a peaceable communion in the Church for that , which the Church hath not at all made the condition of her communion .

Sect. 18 4. Nor yet is the difference so wide between the dissenting Parties , but that they agree in enough to engage them to give to each other (y) (y) Gal. 2.9 . the right hand of fellowship . It is true , look upon the odious consequences which one Party draws from the Doctrine of the other , and the expressions that fall in the heat of dispute ; I confess the distance is wide , yet the persons are more asunder than the tenets ; for take the highest of either side , and let a sober man take out their concessions in their calmer debates , he will find a perfect accord in the main of all things that need be preached to the people , or believed by them in order to their practice .

Sect. 19 I find in the forenamed (z) (z) Dr. Hammond in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pag. 3. Sect. 4. Dr. Saunderson , these five things , or Positions , wherein all , he saith , do agree ( though of contrary judgments ) and indeed I know no Dissenter . 1. That the will of man is free in all his actions . 2. That very many things in the World happen contingently . 3. That God from all eternity foreseeth all , even the most contingext events . 4. That whatsoever God foreseeth , shall inevitably come to pass . 5. That sinners are converted by the effectual working of Gods grace . Let me add some other particulars of agreement , that we may see how small the matter of difference really is , which make such a noise in the World , they are these .

Sect. 20 I am sure there is a concurrence in this : 1. That there is a Beneplacitum' Dei , and an eternal purpose of God according to Election : Some from all eternity decreed to everlasting life , and some to everlasting condemnation . 2. That the number of each of these is certain , and shall neither be augmented nor diminished , as to the event . For whether they are determined ( as say the one ) or foreseen ( as the other rather chuse to speak . ) Yet all events as they are foreseen of God , shall come to passe accordingly as they are foreseen ; and as infallibly , as if determined ; for God can be no more deceived in his knowledge , than frustrated in his counsels . So that whether God hath decreed such particular men shall walk in such a way , and so infallibly come to this end : or , whether he only foresees they will walk in such a way , and upon this determines the end : the matter is all one as to this event , The number and particulars of them that shall be saved , or everlastingly perish , is certain with God . 3. That God by no act of his layeth any necessity upon the event , whether to force man to obey , or necessitate him to sin : that (a) (a) B. Saunderson in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pag. 4. Sect. 6. Praescience doth not , it is evident to common sense ; and that any Predetermination of God doth , those who maintain it do deny ; and they (b) (b) See B. Davenants answ. to Hoard's Gods love to Mankind . say , that as well the Predetermination as the Prescience of God may stand cum possibilitate ad eventus contrarios , though neither of them cum eventis contrariis . So that whatever some passages in their doctrine may seem to tend to , they both disclaim a necessitation , though both acknowledge an infallibility of the event , which is only necessitas consequentis & ex hypothesi ; all things being necessary when they exist , and what is future being present and existing to the all-seeing eye of God , there being no priority or posteriority in eternity . 4. Though there be not this necessitation , yet it is agreed , That God worketh by his Grace ( I confesse about the Resistibility , or irresistibility they differ : irresistibly ( saith one ) not irresistibly ( say the other ) yet even these agree thus far , that God worketh ) so effectually on those whom he hath ex beneplacito appointed to salvation , in ordering the means , occasions , and opportunities , with such congruity to that end , as that (c) (c) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pag. 5. Sect. 9. de facto it is not finally resisted . o that though it be possible for the free will of man to resist the calls of God , yet in those that believe and are saved , the Grace of God works so sweetly and effectually , that the will doth not resist , but freely and willingly closeth with it . 5. That the whole of what we do amisse must be left unto ourselves , our sin and condemnation is from our selves : and the glory of all the good we do , and of all the blessings we receive both in this life and that to come , must be given only to Gods grace and love .

Sect. 21 Yet again , Consider the whole series of the acting and Providence of God in reference to man from his creation to his final conclusion , see if there be not a perfect accord in all these things .

1. That God did create man after his own image in perfect righteousnesse and holinesse , and full liberty of will ( as a Rational creature ) either to obey God and continue as he was created ; or to sin and fall away , having a power to either , and by this we conclude that God decreed to make him so .

Sect. 22 2. That man thus created , and left to himself , did yield to the temptations of Satan , and by perfectly voluntary disobedience fall away from God , and cast himself , and so was all mankind brought into a state of sin and misery , under the bondage of Satan , without all power or possibility ; yea , or so much as desire to recover himself out of that wretched condition . This , it is evident , God did permit ( for he could have hindred it if he pleased ) and therefore from all eternity decreed to permit , a purposing to make use thereof for the further manifestation of his power , wisdom , justice and goodness .

Sect. 23 3. That God out of his infinite compassion to miserable man ( which he shewed not to fallen Angels ) that Satan might not finally triumph in such a Conquest , if all Mankind should perish ; did immediatly after the Fall promise a Saviour , and in due time did send ( and therefore from all eternity decreed to send ) his dearly beloved , and only begotten Son , Jesus Christ into the World , to undertake our Redemption , to satisfie Divine Justice for our sin , and to make peace by the blood of his Cross , and to deliver us from that state of sin and misery .

Sect. 24 4. That all Mankind which was lost by the fall of the first Adam is restored to a capacity , and possibility of salvation through the mercy of God , and merits of Jesus Christ the second Adam : The merits of the second Adam being as fully sufficient to save the World , as the sin of the first , to destroy the World . So that it is not any want of mercy in God , or of merit in Christ , if any particular person perish , or that the whole Mass of Mankind is not saved ; and this being so , evidenceth the eternal Decree , that it should be so .

Sect. 25 5. That the way for us actually to partake of this salvation ( of which through Christ all Mankind is made capable ) is the performance of the conditions of the New and Evangelical Covenant , which expresly are , sincere repentance from dead works , a lively faith in Christ , new and holy obedience , and perseverance in the same . This being the only way wherein God hath expresly said in the Gospel , that he will infallibly save men . This is that Doctrine which he sends forth his Ministers to preach , (d) (d) Mark 16.15 , 16. Luk. 13.3 , 5. Acts 3.19 Rom. 2.7 , 8 , 9 , 10. and many more . his Heralds to proclaim remission of sins , and everlasting life upon the performance , and only upon the performance of these conditions . So that whether we say , or say not , there was an intuition , or foresight of these things in this , or that man antecedent to the Decree to save him ; yet here is an evident agreement as to the event , That God did decree to give salvation to none but such as should persevere in faith and obedience , and to deny it to none but the finally impenitent and disobedient . There was no Decree ever to save any that should not , or to condemn any that should so repent , believe , and continue obedient . That howsoever with God the number of all the saved and damned be infallibly and unchangeably certain , yet it is unquestionably true , and may , and ought to be assured to this , to that , to any , to every particular man , that though now he be sinful , rebellious , a child of wrath , and in a state of damnation , yet if he repent , return , and sincerely believe , and receive Christ as he is offered to us in the Gospel , viz. as his Lord and Saviour , he shall be saved : Or , though now he do believe , and be righteous , and so in state of salvation , yet if he Apostatize to Infidelity , or Disobedience , and continue in that Apostacy and Rebellion , in his sin he shall dye , and perish for ever .

Sect. 26 6. That God in the Gospel doth make real tenders and offers of this remission of sin and eternal life to all , and doth seriously exhort all men ( to whom this Evangelical Covenant , or Gospel is made known ) to accept the proffer , to perform the conditions . And this he doth sincerely , cordially , without all fraud or collusion ; wooing with the most compassionate love , and most endearing expressions ; perswading by the most pathetical Motives , and convincing by most demonstrative Arguments , and calling heaven and earth to witness the sincerity of his intentions towards them , and his earnest desire to shew them mercy , and has no delight in their destruction ; and that he hath done all on his part , that now they need not perish , if they are willing to be saved .

From hence it followeth also , and herein all sides agree , That ,

Sect. 27 7. There is in the Gospel a sufficiency of grace given to all to whom the Gospel is given ( for I speak not now of the Heathens or Pagans , designing in these papers only peace among our selves ) to leave them inexcusable ; and whereby they might have been saved , were it not for their own voluntary putting off life from themselves ; so that none can make an excuse for his disobedience by pleading a want of power to obey , there being still with the Word , and the outward tender of grace by the Word , such an inward offer of the same to the heart by the Spirit , that Auxilium gratiae generale , as is sufficient ex parte sui , to convert the soul of the hearer , if it be accepted ; and therefore being not accepted , but rejected , is abundantly sufficient to leave the sinner inexcusable . God , when he speaks the Word to the ear , (e) (e) Rev. 3.20 . knocking also at the heart ; the preaching of the Word , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Ministry of the Spirit ; and the Word is vehiculum Spiritus , the Chariot , in which the Spirit descends to us ; and the resisting and persecuting his Prophets , is (f) (f) Acts 7.51 . a resisting of the Spirit .

Sect. 28 And in this , the stiffest Calvinists ( let me use the word , though I like it not ) that I know , yield their consent , even they maintaining ,

1. (g) (g) Seethese partic . in Fen ner . wilful impen . on Ezek. 18.31 . That the worst of men cannot plead , yea that no man can plead that he would be better , but he could not ; or that he would seriously believe , but God would not that he should ; for God declares and protesteth the (h) (h) Prov. 1.29 , 30. Mat. 23.37 Sect. 29. contrary .

2. That God is aforehand with all , and deals with them according to this rule , Habenti dabitur , to him that hath , shall be given , and he shall have abundance ( viz. of things in eodem genere ) not in the sense of the Pelagians , that according to the use of the gifts of Nature , God gives the grace of the Gospel : but in the same kind : as he that (i) (i) Prov. 10 4 , 22. useth a penny well , may get two pence ; he that studies , shall increase in learning ; and he that receives and improves the grace given in the Gospel , shall have more , which leaves them wholly without excuse , for they might have had more , had they not rejected Gods gracious offers .

Sect. 30 3. That God gives to every man , even to whom h● 〈◊〉 least , at least (k) (k) Mat. 25.14 . — 31. one Talent , and so , some power to do good , and to act towards his own salvation , whereby be might gain , proportionably to those that have more ; there being the same proportion of one to one more , as 〈◊〉 two to two , or of sive to five more : and the severity of the doom is not imputable to the austerity of the Master , but to the slothsulness of the servant .

Sect. 31 4. That though God make one man better than another , yet it is mans own , and only his own fault , that he is worse than his neighbour ; for he had the same means , yea possibly better , but did not improve them , as he might have done , or , (l) (l) Mat. 11.20 . — 25. & 12.41 , 42 & 21.32 . others would have done ; for indeed God offers them power , (m) (m) Jer. 6.16 , 17. and they will not take it ; yea , gives them power , (n) (n) Prov. 17.16 . and they will not use it : All men are (o) (o) Luk. 16.2 . Stewards of some thing , and they account only for what they had . Insomuch that every man can do more good , and avoid more evil than he doth . (p) (p) Art. Dordrac . 3 , & 4. in refut . error . 3 , 4. posit.

Sect. 32 For , otherwise there were no room for praise or dispraise , no place for correction and punishment , or the Sword of the Magistrate . How could Joshua with any justice have (q) (q) Josh. 7. punished Achan , if he had not had power to have passed by that accursed gold and garment ? Ephraim is guilty , because he (r) (r) Hos. 5.11 . willingly walked after the Commandment ; if they know not , it is because (s) (s) Psal. 82.5 . they will not understand : if they are proud and rebellious , it is because they (t) (t) Exod. 10.3 . refuse to humble themselves : if they act not vigorously , it is because they are slothful and lazy : every difficulty is counted an impossibility : and if such a man starve , it is not because there is no meat before him , or , because he hath no power to take it ; but because he is idle , (v) (v) Prov. 19.24 . He hideth his hands in his bosom , and will not put them to his mouth . If man work not in the Vineyard , it is not (x) (x) Mat. 20.3 . — 8. because no body hired him , for , we are all called in by the Preaching of the Gospel , and that early in the morning too ) Nor can any say , though we have the Word and Ordinances , yet we cannot profit by hearing , or reading , or praying : for the fault is still , that men are idle , and will not labour ; and would they labour , they should see , that (y) (y) Prov. 10.23 . in all labour there is profit .

Sect. 33 So that , God having given the means , and the renders of Grace to all ; and dealing with men , who are not stocks and stones , but rational creatures ; he deals with them as such , perswading , and exhorting by rational arguments , which were altogether useless , had they no power to hear , or refuse : they have reason , understanding , judgement , memory , will , affections , and all these excited , assisted by some measure of evangelical grace , that they have much more power than they will put forth . (z) (z) 2 King . 12.2 . Jehoash did do , what was right in the eyes of the Lord , all the dayes of his Uncle Jehojada : therefore , he could have done so still , had he pleased , when Jehojada was dead . (a) (a) Luk. 8.13 . The stony hearers did receive the word , and believe and rejoice in it a while ; ( i.e. ) so long as the Gospel did please them : they then might have done so still if they would ; for though there were troubles in the world , yet they had the same powers in themselves ; which proves all the offers of God to the wicked and vilest reprobates , to be very serious ; his anger for their refusal to be very reasonable ; and his reproofs of their rebellion very equal : because in them there is not a want of power , but only a want of will . And , really

Sect. 34 When at the hour of Conviction , or at the last judgement , their own consciences shall speak in sober sadness , they must thank themselves alone for their own perishing ; who are condemned , not because they could not , but because (b) (b) Mat. 25.43 . they did not , they would not keep , or do the Commandments of Christ . We find the man (c) (c) Mat. 22.12 . mute at the Wedding-feast , who was there without a Wedding-garment ; being reproved , he had not a word to reply ; which he must needs have had , if , as he had no such garment , so he had had no kind of means at all to get one , or power to put it on . Thus far then there is a full agreement in both dissenting parties .

In a word we shall at once take a general view of their consent , in the main , in these four following heads .

Sect. 35 1. The Arminian yields , and fully grants to the Calvinist , ( pardon me , that I use the words which I abhorre , because the use of the world hath now brought in some kind of necessity of it ) That , The beginning , progress , and perfection ; the whole series of mans salvation ; and all the glory of it , is to be referred only to Gods grace . Viz. His preventing , exciting , assisting , sanctifying grace . So that , even those who do (d) (d) Dr. Ham. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 58. Sect 82. most earnestly contend , that , of two persons , who are under the same means , and have the same offers and tenders of grace , yet that one is converted and saved , the other not ; the Discrimination ariseth from the one mans resisting that sufficient grace , which the other doth not resist , but make use of : and imputing this , to that probity of heart ( the (e) (e) Luk. 8.15 . good and honest heart mentioned in the Parable ) that docible , humble , malleable , and melting temper , which is in the one , but the other wanted . Even these ( I say ) impute this humble , malleable temper , (f) (f) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ibid. Sect. 83. & ibid. p. 45. Sect , 63. not to the natural probity or free-will of man , but to the preventing grace of God ; and grant farther , that this probity , or humility of heart , this subactum solum , or soyle mellowed , is not any natural quality in man ; nor is the efficacy of grace to be imputed to those natural , or , moral preparations , but to the grace of God , and his supernatural operations : that it is an Evangelical temper , so far from being natural to any corrupt child of Adam , that wheresoever it is , it is a special plant of Gods own planting , and a work of his preparing , softening , and preventing grace , as much imputable to the operation of his holy Spirit , as any effect of his subsequent , or co-operating grace is , according to those words of Christ , (g) (g) Joh. 6.37 . All that my Father giveth me , shall come unto me . They are first fitted by God , then given , and (h) (h) Vers. 44. drawn to Christ by the Father : then all these ( and none but these ) shall come unto him : and that (i) (i) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 48. Sect. 67.3 . whatsoever good , man shall ever advance unto , it is by the strength of Gods sanctifying and assisting grace ; and he is to remember with the utmost gratitude , how nothing hath been imputable to himself in the whole work , but from the beginning to the end , all is due to supernatural grace : and that , what freedome soever the will hath in this corrupt estate to other things , and how fully soever furnished with ability to sin , &c. yet , (k) (k) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 54. Sect. 76. as for an uniform constant choyse of those things that do belong to our peace and spiritual end ; for the beginning of that , and every step and motion through , and perseverance in it ; its freedome and strength , and every degree of life or action , is wholly and entirely from Grace : and then he , that (l) (l) Joh. 15.5 . without Christ can do nothing , now (m) (m) Phil. 4.13 . do all things through Christ strengthening him . This that learned man makes his (n) (n) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : p. 56. Sect. 79. challenge , and interest , and not his concession only , but requires it to be granted him .

2. On the other side the Calvinists do as readily grant to the Arminian , That , The whole beginning , progress , and perfection of mans fall and perishing , is imputable to none , but to his own self through his own voluntary defection and rebeltion : and , that no decree of God necessitates any man to sin , or to be damned . Even the greatest assertors of Gods irrespective decrees , do also as fully assert , that God never forced , allured , or drawed any man to sin , nor is there any force upon man , from any decree , to make him sin and perish : That (q) (q) Hos. 13.9 . mans destruction is wholly from himself , because they cannot plead want of power and means to escape , which God offered , and they would not take . (r) (r) Fenner Wilful impenit . the design of the whole Sermō . See p. 82. Man's destruction is most just , nor can he alledge severity , or cruelty in God , for He wilfully sinneth himself into Hell . Christ presseth the Gospel of peace , but they (s) (s) Act. 13.46 . put it off : their destruction therefore inexcusable . Nothing hath man to plead with God , for he hath taken away all excuses from man : he hath offered Christ , Grace , Life ; followed them with good motions , counsels , exhortations , promises , threatnings , &c. but they would not : and must therefore be ( as (t) (t) Mat. 22.12 . the man in the Gospel ) mute , and speechless . The Prophets , (v) (v) Fenuer . ib. p. 110. and Ministers of God have discharged their work , done their duties , they have called , but men refused to hear ; they have called , but men refused to return . The (x) (x) p. 111. Gospel hath delivered its message , and errand , hath freely offered life to all that will , (y) (y) Rev. 22.17 . Whosoever will , let him take of the water of life freely ; that it is evident , those only perish , who will not submit , and take this life that is tendered . (z) (z) Fenn . ib.p. 112. The blood of Jesus Christ hath done that which it was shed for , it hath put man , every man , into a capacity of life ; it came to tender mercy upon easie terms ; to offer grace , pardon , peace , salvation , and Heaven freely ; if man will submit , he may have it : if mens (a) (a) Mat. 23.37 . houses be left desolate , and they perish , it is not because Christ would not gather them , for he would , but they would not be gathered . And indeed , though the Law did condemn , even there where men could not obey , ( for (b) (b) 1 King . 8.46 Eccles. 7.20 . who of the fallen sons of Adam was ever able to continue in every particular of the Law ? which yet (c) (c) Gal. 3.10 . if he did not , he was under the curse ) yet we never sin against the Gospel , but only in that , wherein (d) (d) Fenner ubi sup . p. 115. we will not obey : The Gospel requiring nothing of a believer , but what it gives him . This is the voice of the Gospel , (e) (e) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Joh. 7.17 . If any man will , let him come , &c. Now we never displease God , but only upon our Will nots : though through our weakness in this corrupt estate we cannot but sin in every thing we do ; yet this stains not our acceptance with God , when , (f) (f) 2 Cor. 8.12 . if there be a willing mind , it is accepted according to what a man hath , and not according to what he hath not . And indeed it is the whole design of that tract of Mr. Fenners , to lay all the fault of mans sin and destruction upon himself . And the same doth another (g) (g) Bishop Davenant . anim . on Gods love to mankind , especially from p. 83. to 189. and in those Chapters , where be shews that Sublaps . oppose not the holiness justice , or goodness of God . Reverend Author as fully avow ( though expressly he be for Gods Absolute Decrees ) that yet God is not at all to be charged with the sin or destruction of man , nor is man necessitated to either , by any decree of God whatsoever . Thus even Calvin himself , who is so zealous in asserting the Absolute Decree , will yet not allow the Pelagian , Manichee , Anabaptist , Epicure , any plea from any necessity to sin , that men are bound in by any decree of God . For , (h) (h) Calv. Instit. l. 3. c. 23. Sect. 8. Sic eorum pendet perditio ex Dei praedestinatione , ut cansa & materia in ipsis reperiatur . — Cadit Pgmo , Deo sicordinante , sed sag vitio cadit . — saith he , Mans perdition so dependeth on Gods pred stination , that yet the matter and cause of it is only in themselves . And a few lines after , Man falleth indeed , God so ordering it ( or , possibly in his sense , ordaining it ) but he falls through his own fault . (i) (i) Gen. 1.31 . God pronounced all that he made , very good . Whence then ( saith he ) became man wicked ? &c. that it may not be thought to be from God or his Creation , God gives this elogie and approbation to all that came from him , It was very good . Propriâ ergo malitiâ ( saith he ) Man by his own wickedness corrupted that nature which he received pure from God , and by his fall brought all mankind into destruction with himself . And in another place , proving against the Novatians , and Anabaptists , that there is yet mercy with God for all sorts of sinners ( though their sins be never so great , and after Baptism also ) if they sincerely return to God ; hath these words , (k) (k) Caiv. Instit. l. 4. c. 1. Sect. 25. Et sanè , non allus potest esse affectus ejus , qui affirmat se nolle mortem peccatoris , sed magis ut convertatur , & vlvat . There san indeed be no other affection in Him ( i.e. ) in God , who hath said , (l) (l) Ezek. 18.13 , 32. Sect. 37. He hath no pleasure in the death of a sinner , but rather , that he return and live .

3. Again , The highest Arminian , ( I suppose ) will grant to the Calvinist , That , All the Decrees of God are ( in a proper sense ) Absolute . That is , taking 1. Decrees , as Decrees in God , and not as the event decreed . Viz. that what God hath determined to do , he hath absolutely determined to do , as , he hath absolately ( i.e. ) peremptorily , and immutably decreed to save all believers , and this particular believer : and so absolutely decreed to condemn all finally impenitent , and this , such an one , in particular . Yea , and 2. Taking Absolute , as opposed to any thing without God himself , any cause that should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from without moving him so to decree : for , nothing could move him to send Jesus Christ to redeem the world ; and to bestow upon sinful miserable man , salvation upon his faith and constant obedience ; nothing could move him to decree salvation upon so easie terms , but his own free love , the Beneplacitum , or , good pleasure of his Will. So that , whatsoever we have , it is of Grace , & si gratia quomodo non gratuita ? it must be every way free . If of Grace , (l) (l) Rom. 11.6 . then non ex operibus , not of works , sc. nec praestitis , nec praevisis ; neither done , nor foreseen . This ( I think ) even these will grant , that , though , as to the decree of this particular mans salvation , there was an intuition of his faith and obedience , yet the foresight of God that men would return from their sinful estate , was not the cause , that God decreed to send Christ to save them : but out of his own love , he freely ( being moved by this alone to compassionate the misery of man , in whom there was no good at all , until he was pleased anew to impart to him ) decreed this , viz. to send Christ , to enter into a new Covenant with man , and so to save , whosoever of mankind shold believe in him ; and to emancipate their wills , and endue them with such supernatural abilities , that if they would not be wanting to themselves , they might return and be saved .

Sect. 38 4. On the other side , the most rigid Calvinists will yield to the Arminian , that in this particular , No decree of God is absolute : taking 1. Absolute , for irrespective to all conditions , and , 2. Decree , for the event decreed , the thing to be given according to this decree . So that , though ( in their sense ) God did absolutely decree , to save such and such persons ; and to prepare effectual grace for them , and so to bring them infallibly to salvation : and as absolutely decree , to leave the rest of the world ( though not without sufficient means to save them , if they would not be wanting to themselves ) to the liberty of their own corrupt wills ; resolving not to give them that certain portion of Grace , which would infallibly save them ; but to leave them to perish in their own voluntary rebellions : Yet , that God never decreed , that any of these persons elected should be saved , without intuition of that faith and obedience , which he also decreed should be the only way to salvation : He never decreed to save them , but upon this condition , that they believe in Christ , obey the Gospel , and persevere in so doing to the end . Nor did he ever decree to condemn any person , but with an intuition of sin and impenitence previous , and antecedaneous to his condemnation .

Sect. 39 Now , consider all these , and we must needs see that even both parties do agree in all the main particulars , and the substance of that Doctrine , which is abundantly enough for us to preach to the people for their information and instruction ; enough , abundantly to set forth the glory of Gods Grace , Justice , Goodness and Holiness ; and to quicken us to Repentance , Faith , Obedience : to shew us that none can be saved but by Grace and Mercy ; to (m) (m) Rom. 3.27 exclude our boasting ; and , that none can be saved without Repentance , Faith , a sincere , constant , and persevering Obedience ; to rowse our security , and quicken us to action ; and to leave us inexcusably guilty of our own perdition if we continue in sin , and miscarry .

Sect. 40 The whole substance of this hath our Church excellently comprised , concisely yet fully , in that (n) (n) Fourth Collect after the Communion . short Collect. Prevent us , O Lord , by thy goodness , there is acknowledged a necessity of preventing grace , for a foundation : And further us by thy continual help , there , a necessity of exciting , and assisting grace , to stir us up , and help us in action , without which we could do nothing : That all our works being begun , continued , snd ended in thee , there , the necessity of holy , constant , uniform , sincere , and persevering obedience , and the practice of good works through that grace : We may , through thy mercy , obtain everlasting life , there is the reward expected not of Merit , but of Grace and Mercy , and all this only Through Jesus Christ our Lord . Here is the foundation of all the love of God to us , and of our expectations from God : all , through Christ , and for his sake .

Sect. 41 I know there are many passages in the writings of several men of each side , which may clash with some of these particulars , wherein they are said to agree ; and consequences drawn , that do indeed differ from these : but I consider not , what particular passage may fall from men in heat of dispute ; nor what by consequence may be drawn from some particulars of their opinions : but what in their calmer , serious , considering thoughts they judge . And , I am consident , take any of either side , the eagerest in either extreme , yet they will subscribe to these things here laid down . And if so , here being the substance of what we need know , as to the ordering of our lives ; how inconsiderable are the rest of the things , which men contend about ? and how to little purpose are they disputed ? when we agree in so many , in so great things , of the chiefest weight , and highest concernment ; what should hinder us from amity and peace ? what should hinder our brotherly love , and peaceable communion ?

5. To all this let me adde one argument more for peace , that we may not divide about our different sentiments in this Article . It is taken from ( as , the Agreement in the main , so ) the Needlesness and Vnprofitableness of this Controversie . What need have we to contend ? or , what profit is there in a dispute about some nice points of difference , when we agree as to the main substance , and the points of the highest concernment ? For , 1. Sect. 43 What profit is there in a dispute of the order , the priority , or posterioty of the Decrees of God ? when we are fully agreed of the coexistency , coessentiality , and coeternity of them all in mente divina , in the mind of God : God at the same instant determining , and uno intui●u , (o) (o) See Boeth . de consol. Philos. l. 5. by one and the same act of vision seeing all things , there being no succession or change , no first or latter in Eternity . All the difference being in nostro intelligendi modo , the manner of our conceptions of them . And our finite understandings not being able to fathom the depths of the infinite Counsels ; what profit there can be in disputes or contendings about our several particular Schemes , I see not ; when , howsoever they stand or fall , we agree in the main , whereby the wisdom , power , justice , goodness and grace of God is asserted , and the Glory of them secured . 2. Sect. 44 What profit is there in a dispute , Whether Jesus Christ be the foundation of our election , or onely the medium , the means given for the accomplishing the Decree ? when we are all convinced , that onely (p) (p) Ephes. 1.6 . in and through Christ we are chosen , and for his sake , and by his merits alone we can be justified and saved . 3. Sect. 45 What profit is there in a dispute about the notions of Absolute , and Irrespective ? when we are on all sides convinced that , whatever the Decrees be , yet no man shall ever be blessed with the decreed Salvation , but in the way of the Evangelical Covenant , in the performance of the conditions of sincere repentance , unfained faith , holy , sincere and constant obedience : nor shall any man be damned but for sin , and final impenitency . And every particular man may , and ought to assure himself , upon the unquestionable evidence of the Gospel , that if he conscionably walk in the way of the Gospel , he shall be infallibly saved ; but if not , he must as infallibly perish everlastingly . 4. Sect. 46 What profit is there in a dispute about the notions of the Resistibility , or Irresistibility of Grace ; and the nice contests about the Power , and Liberty of the Will of man ? when we all agree , that , in this corrupted state of nature , the Will hath too much power and liberty to that which is evil , whereby too often , and too sadly men do resist the gracious motions of the Holy Spirit , and sin away their peace ; but hath not a power to any supernatural good , until it be emancipated and set free by Divine grace : And that the operations of Grace are so strong , sweet , and congruously applied , that they are not finally resisted by any of those who are ordained to everlasting life . 5. Sect. 47 What profit is there in a dispute about the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the manner of the working and cooperation of Gods Grace , and mans Will ? when we are fully convinced of the thing , That the glory of all the good which we have , both for the foundation , progress , and perfection of it , must be referred only and wholly to the grace of God : and all the evil , which we do , or suffer , wholly to our selves and our own voluntary rebellions , and to the liberty of our Wills choosing to continue in sin and impenitency . 6. Sect. 48 When we are on all sides assured , that Man , being created after Gods Image , perfectly holy , yet with a freedom of Will ad opposita , having equal power and liberty to choose good or evil , to obey or rebell , did yet refuse obedience and life , and choose sin and death , and thus involved all mankind in a state of sin and most deplorable misery ; And that God did permit and suffer , and consequently decreed to permit and suffer him so to do ; and doth now order and dispose the sin of man ( and so without doubt decreed and purposed to order it ) to the further manifestation of his wisdom , power , justice , and most rich and incomprehensible grace and love : I say , when we are assured of all this , what profit can there be in a dispute , Whether God did positively ordain that man should sin then ; and that many should sin and be damned still ? unless it be to encourage the security and idleness of man , or to put a word into the mouths of proud flesh to reply against his Soveraign and most just Creator : to lay the charge of his sin upon God ; and then take no care to reform himself . Again , 7. Sect. 49 Cui bono ? to what purpose ? to what benefit ? what profit comes to us by those multiplied disputes about the Object of Gods Decrees : whether it be Homo nondum conditus , sed creabilis , Man not yet created , but to be created , ( as Dr. Twisse , and those that follow him would have it ; ) or , Homo conditue , nondum lapsus , Man created , but before the fall , or considered not as fallen ( as Mr. Perkins , and the Supralapsarians teach ; ) or , Homo lapsus , Man considered as fallen ( as the Sublapsarians hold ; ) or , Homo evangelizatus , Man preached unto , ( as some other sober , pious , and judicious men , which yet were never ( that I know ) for this judged Arminians ? ) when to us , as far as it concerns our case , it is all one ; for we are , certainly , preached unto , we have the Gospel preached to us , and are wholly to be ruled by the laws of the Gospel , and shall be judged by it ; and according to our conformity , or disconformity to this Gospel , we shall , without all peradventure , be infallibly sived , or infallibly damned .

Sect. 50 It was the profession of a Grave Divine , who is yet living , and a Member of the present Convocation , and who is very far from being ever accounted an Arminian , but judgeth the other to be the doctrine of the Scriptures , and of our Church ; a man of known learning , and so able to judge , and of a pious , sober , humble , and peaceable spirit : I say , it was this learned and grave persons profession in a private discourse with me , That he had seriously set himself for several years to the study of this Controversie , and had read the most and chief of the writings and arguments of either side : But in all that time , in all those studies , he could not , out of any thing wherein they differed , pick one Note , which he was able to make use of in the Pulpit ; though in the doctrines wherein they agreed he could find enough . And now , can that become Christians , or men that profess the Gospel of peace , to contend about , and break peace for , those things which are confessedly of so little use , of so inconsiderable a profit , as to the direction of the lives , and to the concerns , the great concerns of the souls of men ? I think not .

Sect. 51 I am astonished at the heats and exasperations of men in these unprofitable Disputes : To see , how men , who have espoused the quarrel of either extreme , are still like a bottle , that must have vent , or break ; or as the pregnant womb , that longeth to be delivered of its conceptions : That every Pulpit , where such men come , rings aloud with the noise ; and almost every Sermon is filled with the hard names of Absolute , Irrespective , or Conditionate Decrees ; Resistibility , or Irresistibility of Grace ; Supra-lapsarian , Sublapsarian , Arminian , Socinian , Calvinist , Remonstrant , Contra-remonstrant ; and a many invented School-terms , even before popular Auditories ; by which , when all is done , the people are as wise as if they had heard a Sermon in Greek or Latine , except that they have been stirred up to make a party , and to account all the matter of their duty to lie in being of such a side ; and to affix terms of reproach unto , or at least to be full of evil surmisings against the contrary-minded . And how baneful this hath been to that brotherly love which the Gospel requires , and the peaceable communion of Christians , our eyes have seen , and our woful experience doth sufficiently testifie , and the world can judge .

Sect. 52 This I speak , and write , not with reflexion on either part ; but it is too much the fault and extravagance of men of each extreme ; wherein the young and least experienced Preachers are most (q) (q) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . confident ; ( as if it were not their design to edifie the plain ignorant people , by instructing them in the necessary points of the Gospel , and building them up in (r) (r) Jude 20. their most holy faith and obedience ; but to get themselves a name of acuteness in the parts of abstruser learning , and highest controversies . ) And those are commonly full of the most confidence , who are guilty of the least learning , boldly determining , where they least understand : even then , when they pretend to admire the inscrutable abyss of Gods unsearchable counsels ; boldly presuming to determine and define them .

Sect. 53 I am fully convinced , that would men confine their sentiments to the clear expressions of the Sacred text , and conform themselves to the same moderation in defining in these points , as our Church hath shewed in her Articles : Would all men conscionably comply with that Declaration of His late Majesty , of blessed memory , to silence these debates , and lay aside all further curious search and inquiry ; and content themselves , and shut up these Disputes in the general Promises of God , as they are declared in the Scriptures ; making the Revealed will of God in his Word the onely rule to go by both in Doctrine and Practice ; all of either side being equally silenced from all medling with , especially from all positive defining in any particular of those abstruser points in controversie : I say , were all this done and yielded to , ( as , with how much ease , content , and satisfaction may it be done by all sober and peaceable men ? ) I am confident , a very great progress would be made to the securing of the peace of the Church ; and to the suspending of that turmoil and heat of contention , and the preventing of those envyings , reproaches , and evil surmisings , which do so much interrupt that peace .

Sect. 54 Well then , ( to conclude this Chapter ) we see in matters of Doctrine there are no differences so wide , as by the heats of Contenders they seem to be ; and such as they are , may well be composed among sober and humble men . (t) (t) 2. Pap. of Propos. to His Maj. p. 24. We dissent not ( say the Presbyterian Divines ) from the Doctrine of the Church of England expressed in the Articles and Homilies , — onely ( say they ) some by-passages or phrases are scrupled . Notwithstanding these then , we may live in peace .

CHAP. IV. The Differences about Ecclesiastical Government examined ; And that there is nothing in the Episcopacy established with us , but may be submitted to , proved .

Sect. 1 THAT which we shall next consider , is the business of Ecclesiastical Government and Discipline . This also is made a matter of great dispute , and hath been an occasion of as great a Rent in this Age , as I think , the Christian Church can ever shew ; and we cannot be strangers to the eager contendings , and multitude of writings which have been published on either side , with passion and bitterness more than enough . Some being confident of an Apostolical Institution of a Prelacy ; others , as confident of the same Institution of a Parity . The one , for the Jus Divinum and Necessarium of a Paternal and Despotical Episcopacy : The other as eager , and with heat enough , for the same jus of a sole Presbytery ; yea , ( in some ) of a Lay-Presbytery too . Both sides contending for their own way , and that no other Government can be lawful in the Church . Both laying a stiffe claim to Antiquity , yea , the highest Antiquity , the primitive pattern , The Apostolical Canon and Practice . Here we see ,

Sect. 2 1. One contending and pleading for the Bishop in a strict peculiar sense , as the only standing Officer in the Church , at first , superiour to the Deacon , and affixed to a City-Church , or Metropolis , and having all the adjacent places and dependants upon that City for his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( for these , among the Ancients signified the same thing ) his Diocess or Parish . And the Church increasing in number and extent , so as it became a burden too great for one mans shoulders , this Bishop taking in , and ordaining others ( out of the Deacons ) to be Presbyters , that might bear part of the charge and burden : And thus the Presbyter will appear to be a later Officer introduced for the necessity of the Church .

Sect. 3 2. On the contrary , The others plead as high for the Presbyter only to be that standing Officer , and the Colledge of Presbyters the only Judicatory of the Church for the first Age ; and the Bishop brought in afterwards as a constant Moderator , or Praeses in the Assembly , and then by degrees , with some superintendency over the rest , to keep them in peace among themselves , for the conveniency of the Church , and a remedy against Schism .

Sect. 4 Here indeed appears , and is a vast difference , even a diametrical opposition ; and maintained with so much eagerness , That though I know none so high of the one side , as to deny the Presbyter his Institution , and Sacred Order , and some interest in the Acts of Government in the Church ; yet I could name some ( and to this the World is no stranger ) of the other side , who have been so violent as to deny the lawfulness of the being of any such Officer as a Bishop above a Presbyter ; and to plead a necessity of throwing him out of the Church , as a Plant not of Gods planting ; but wholly Antichristian , and abominable . And if any abuses have crept in , or corruptions prevailed in the Church ; the very existence of the Bishop , as such , must bear the blame , and be esteemed the cause of all . The popular fury thinking , corruptions cannot be restrained , nor the Church reformed , until her Bishops and Govenrours , yea , the Government it self be ejected and abolished .

Sect. 5 3. But in the mean time , many sober , pious , learned , and peaceable men ( even of both perswasions ) weep in secret , and mourn heavily for the bitter divisions , and high animosities of some violent contenders . Some not only submitting to , but desiring and rejoycing in the establishment of Episcopacy and Prelacy , as that Order , which is not only best for the Church , but hath also the clearest claims to , and evidences of Antiquity ; yea , the first and purest , the Apostles themselves ; who yet for peace-sake ( though it would be their affliction ) would submit to a Presbytery without a Prelacy , where that Government should be legally established , and might be submitted to without Schism ; because they judge this way of Government , though not the best , nor so good as they could wish , nor to have those evidences which Episcopacy hath ; yet , not to be so manifestly repugnant to the Word of God , but that it may be submitted to without sin . On the other side , there are also many peaceable spirits , who indeed judge the Presbyterial way , the most agreeable to the primitive pattern ; and therefore would choose such a Presbytery : Yet for the peace of the Church , will also quietly submit to the Episcopacy established ; because , though in their judgments it be not so evidently founded in , yet neither is it so contrary to the Scriptures , but that without sin they may obey it .

Sect 6 Now for men of such sober spirits as these , to agree , and live in peace , it is no difficult matter to effect . The established Laws shall oblige their Conformity , though in their judgments they may not be the best ; and they have learn't to submit themselves to be ruled by the publick establishments , and to make their private judgments strike Sail , and give place to peace and obedience .

Sect. 7 But is the distance so great between the others , that there is no hope of an amicable composure ; or at least , that they may live together in peace ? I think not altogether . It is true indeed , while men keep those judgments , One for the absolute necessity of the one , the other for the indispensible necessity of the other way , and condemning the contrary as an unlawful Usurpation and Antichristian ; it is no more possible to make them agree , than to reconcile both parts of a contradiction . And I confess further , while men bear those heats in their spirits , and look upon Episcopacy as such an Usurpation , that it is not lawful to own it , or submit to it ; and think the Church can never be happy till it be cast out : There is very little likelihood to prevail upon such men for a patient submission , or a peaceable compliance . But is there any thing in the nature of the Government in dispute , which must needs be the cause of a perpetual Schism ? Or , is there any thing of such a nature in Episcopacy , which a pious Christian may not submit to , or ( at east for peace-sake ) comply with , without sin ? I think not ; and no such thing hath ever been proved that I have seen .

Sect. 8 That even in this there may be ( I say not , a concurrence of judgment in the thing in controversie , but ) an union of hearts in love and affection , and much of peace and compliance even here : I need not do more than consider how much learned and sober men , even of the Presbyterian perswasion , have declared themselves willing to submit to in the point of Episcopacy ; and how far their Judgments do concur and agree with their Episcopal Brethren : And by this give a Judgment , whether they may not without sin do somewhat more ; and whether they are not ( at least for peace-sake ) obliged to comply with , and submit to the established Government , as far as it is established .

Sect. 9 Here it will be needless to fill Pages with names and writings of several men , when this one thing will give us light enough ; viz. Those learned Divines of the Presbyterial judgment , joyned Commissioners with the Reverend Bishops , and others , for an amicable Conference about the things in dispute , in their Petition for peace , prefixed to their Form of prayer ; and in the Papers of Proposal to His Majesty , have declared publickly , 1. That they are for Episcopacy . 2. That they desired the establishment of Episcopacy according to the Primate of Ireland , B. Ushers Reduction . Yea , 3. A thankful acceptation of His Majesties Declaration about Ecclesiastical Affairs . And , though they are not fully satisfied with that establishment of Episcopacy : Yet they seem to rest in that expression of His Majesty , That the essence and foundation of Episcopacy may be preserved , though the extent of the Jurisdiction may be altered : Desiring an alteration only in such alterable points , as the extending or straitning the limits of their Jurisdiction , preserving still the essence and foundation of the Government ; from all which concessions and professions it appears , that their judgments concur with their Episcopal Brethren in these things .

1. That there is , or at least may be an imparity among the Ministers of the Gospel , and that lawfully ; and , 2. In the lawfulness of a Superiority and Jurisdiction in the Bishop over other Presbyters , both as to Ordination and Censures ; for both these , as well in the Primates Reduction , as in His Majesties Declaration , are evidently reserved to the Bishop .

Sect. 10 And besides these , I could name many learned and sober men , who will acknowledge the Bishop to be ( though not in their judgment , superior ordo , a superiour order from , or over other Presbyters , yet ) superior gradus in eodem ordine , an higher degree , and so a superiour in the same order ; they conceiving this to be also the publick sense of our Church , which advancing a person to a Bishoprick , calleth him not by a new Ordination , as into another Order of Ministry ; but only gives him a solemn Consecration as to an higher Office , Employment , or Degree . And these acknowledge such an imparity and superiority in the Bishop distinct from the Presbyter , in Ignatius his time , and the Age next succeeding the Apostles ( which may be a very probable Argument at least , if not demonstrative of such a thing in the Apostles dayes too , unless we find something in their practice and writings , which may evidently prove the contrary , which yet is not done ) and withal , confessing the wisdom of the Church , that brought in Bishops ( though they judge they were not there before ) if upon no other account , yet for the maintenance of peace , and remedy of Schism , according to that known testimony of St. Hierom so much stood upon in this controversie .

Sect. 11 Now when thus much is fairly yielded , and so willingly assented to , when those who yet think themselves in conscience obliged by that Covenant , which they have sworn for the extirpation of that Episcopacy , with the appendices established among us , yet judge themselves not obliged against Episcopacy , nor against their Superiority and Jurisdiction , as such ; but think they have fully satisfied their Obligation in the acceptance of , and compliance with Episcopacy , as reduced by Bishop Usher , where yet that Superiority and Jurisdiction is still retained . Methinks here is a fair step towards compliance , an happy door of hope opened that we may agree . The distance is not so wide as at first it did seem to be ; here are no terms now of Vsurpation , Tyranny , and Antichristianism , assix't to Episcopal Authority .

Sect. 12 And what should now hinder a perfect compliance ? when men are satisfied , that they may freely and chearfully go thus far , what should hinder them , but that they may make some steps farther ? And we all , whether of the one or the other perswasion , may account our selves so much concerned to promote the peace of the Church , as to submit so far to the established government , as the Laws under which we live require that we should .

1. Except . Is it , that the Bishops are conceived to take too much upon them ; and do more than they should , or are called to do ? Or , 2. Is it , that they will not suffer us to take our due , and to do that which we should ; or that we are called , and have authority to do ? ( for under these two heads must be comprised all , that can with any shadow be pretended , why we should not comply , and submit so far as the Laws require .

Sect. 13 Now to give a full answer to both these : I shall first premise these two things .

1. That it is not the design of these papers ( and therefore none are here to expect it ) to enter upon the whole controversie of government , or the jus divinum , of this in particular : nor here to undertake a full justification of all the particulars in the constitution or exercise of it : for enough hath been already written pro and con , on that subject . My whole design here is not to revive , but to do my part ( if God see us yet fit for such a blessing ) to put an end to disputes of this nature . 2. Sect. 14 But all that I have here to do , is , howsoever the case stand , whether there be truth or no in the charge against Bishops , or Episcopacy , ( which here I meddle not with , and in the following sheets , may possibly in a great measure take off ) to consider , How far we of the inferior Orb , who , if we exercise our ministery in England , are bound by the standing Laws of England to be under them , may submit to their power ; obey and conform to these established Laws . Now that I may give full satisfaction in this case , I shall first lay down these two general conclusions , which I must take as granted . 1. Sect. 15 This I make one Postulatum , and require it to be granted me , which ( I think ) no intelligent considering man will deny . Viz. That in order to the conduct of our consciences , and the regulating of our actions , we are not to enquire , what is the calling , office , charge , or duty of another ; but what is the charge , office and duty incumbent upon our selves . Particularly , it concerns not us , who are not called to this authority in the Church , to be curious in examining , whether the Bishops do , or do not , undertake a charge too great for them to manage : what their power ; or what their duty , and sins are : or whether it be fit they should be established in such authority by a Law : this is to go out of our sphere , and to meddle where we are not concerned . But , They being in possession of this power , and established in that authority by those Laws under which we live , made by the unquestionable Supremacy , and Legis-lative power in the Kingdom , and to whom (a) (a) Rom. 13.5 . we must be subject : Our business now , only is to satisfie our selves and others , whether , and how far we are bound to conform to these Laws , in our owning , and submitting to that Episcopal authority , which they have established : Or how far we lawfully may do so , ( and indeed , what we lawfully may do , we are in duty bound to do , when by a just authority we are commanded to do it : ) This , I am sure , is most necessary , to gain , and preserve our peace . And therefore , I cannot but condemn that preposterous course of some Ministers , who had no way to commend their zeal to the world , but by preaching to one Auditory the duties of another ; or inveighing against their sins . Some preaching in the Court , against the sins of the Country ; and before the Magistrate ripping up the irregularities of the Subject : Others with equal , yea possibly , more bitterness inveighing before the people against the licentiousness of the Court , the Pride of the Bishops , and the sins of their Governours : And what Beautifiers such men have proved , we need not turn over the Annals of many ages to witness . Sure I am , this was not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rightly to divide the word of truth , (b) (b) 2 Tim. 2.15 . like that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a workman that needs not be ashamed ( of whom St. Paul speaks : ) nor , like the faithful and wise Steward , ( of whom our Saviour ) (c) (c) Luk. 12.42 . to give to every one his own proper portion of meat in due season . And when men have thus made it their business to consider (d) (d) Mat. 7.3 . the Motes in the eyes of others ; and neglect the Beam in their own : To judge , censure and condemn the carriages of their brethren ; and look over their own : When Subjects and inferiors set themselves to examine the calling , office , duty , and carriage ; and to dispute the Place , authority , and commands of their Superiors in Church or State : The fruit of this can be nothing but Sedition or Rebellion ; schism or faction ; and mutual animosities , hatred , and contempt . But could we learn every man to do what becomes himself ; if others be irregular , let the sin lie upon them ; while we are careful to look to our own steps , and faithfully to discharge the duties of our own place : with how much chearfulness , content and peace might we live together ? 2. Sect. 16 Another Postulatum I require likewise to be granted , which , I judge , no conscientious Protestant ever doubted ; Viz. That the sins of Governours , and some irregularities in Government , are not sufficient to discharge the subject of his duty ; nor are they a plea that can justifie his disobedience . It is possible , some Princes may be vitious , or their Government faulty : yet their male-administration is no ground for the peoples rebellion . They shall answer their sin to God , but in the mean time we must be subject . It is possible there may be vices in the persons of some Bishops , for they are men , there may be errors in the constitution and administration of the Government , for it is in the hands of men , who are not yet perfect : if therefore , we shall neither own them , nor their authority ; upon the same reason we must cast off all government , and authority whatsoever . For what government is there so righteous ; what persons so holy , but men , who are unwilling to obey , will be ready to plead the government tyrannical , and the persons wicked ? as Korah and his Complices to Moses and Aaron , (e) (e) Num. 16.3 . Ye take too much upon you , all the congregation is holy ; wherefore lift ye up your selves ? Yea , what government so Sacred , what governours so righteous ; but will discover too much of error and irregularity , while men are men , and on this side heaven ? if then we may have a just plea to refuse obedience , until our Governours be free from the common corruptions of men , and the Government every way faultless ; or until we judge them so , and can find nothing that can be said against either ; Rebellion could be no sin till we get beyond the grave : nor should we ever obey any humane power in Church or State , till there is no Church or State on earth to be obeyed .

Sect. 17 These two things being granted , ( as they cannot be denied ) it is easie to see what answer to make , as to those forenamed pleas ; viz. suppose , those two charges to be true against the Bishops , That they take too much upon themselves , or , That , they will not suffer us to take our due , and do all that we should ; ( which yet , by the way , I have not seen proved ) yet these are not ground enough to hinder our compliance : and notwithstanding all these , may a sober , conscientious Christian , who seriously mindeth the discharge of his own duty , peaceably conform to the Laws established . But let us a little examine the Particulars objected .

CHAP. V. The Particular exceptions against Bishops , as they are said to take too much upon themselves , answered .

Sect. 1 THe first General , and Great exception taken against the Bishops , is , That they take too much upon themselves : 1. General except . That the Bishops take too ●●ch upon themselves . and to this head I referre those four exceptions , which the Divines of the contrary perswasion have made , in their Former paper of Proposals to His Majesty , concerning the Discipline and Ceremonies of the Church of England : And they are these .

1. The great extent of the Bishops Diocess , too large for his personal inspection . 2. His deputing the Administration of much of the trust to Commissaries , Chancellors , Officials , &c. secular persons . 3. Some affirming Episcopacy a distinct order , and assuming the sole Power of Ordination . 4. Exercising an arbitrary power , as in Articles of Visitation , &c.

These are the great things charged on them , Sect. 2. Answered in general . and , we may judge , the greatest : for had there been any thing of an higher nature to have been pleaded against them , no doubt it would have been given in .

Now then , suppose these things cleared , and that , being proved , they were a real and just ground to petition , and by all legal wayes to endeavour a Reformation : Yet still , if this desired Reformation cannot be obtained , but these things must continue , all this hinders not , but we may lawfully obey and submit in peace .

Sect. 3 But to give a more full answer , that may be satisfactory to every considering man , I shall a little consider the particulars . And because some have said more , and I would gladly satisfie all scruples ; I shall rank the particular Exceptions in another order , that I may take in , and answer all that is material in the Objections .

There are these seven things , said , to prove that they take too much upon them , which are the great exceptions against Episcopacy as it is with us established .

Sect. 4.1 . Partic. except. 1. That they assume a power , which was never instituted by God ; that hath no foot-steps in the New Testament ; and they are therefore Intruders , and Vsurpers , and not to be obey●d .

Sect. 5 Answ. 1 Answ. 1. But suppose they are not intruders ; what then becomes of this plea ? Sub judice lis es● ; it is not yet determined against them : some learned and pious men , who are both able to judge , and willing to be convinced of the truth , yet cannot be convinced of any such usurpation : yea , they think , that they have clear foot-steps of such a government in the Apostolical practice . Suppose , there were something in the Apostolical Commission ( besides that which was extraordinary in them ) which made them standing constant Officers of the Church , even where they were superior to other Presbyters : ( for that they were superior , is out of question ; and that this superiority was a part of their extraordinary Commission , is not yet proved : ) and then because they continued not in their own persons , but in their successors ; these must be Bishops , or none , which is the judgement of many ; and of one , who is instar omnium , (f) (f) See , confer . at Newcastle with Mr. Henderson , and , with the Divines at the Isle of Wight . His late Majesty : and some foot-steps of such a thing seem to appear in the holy Canon ; where the Churches still send to Paul about their affairs ; and St. Paul writing to Timothy and Titus , directeth them in the exercise of the (g) (g) 1 Tim. 5.19 , 20 , 21 , 22. Tit. 1.5 , 11.3.10 . Acts of Jurisdiction , distinct from , and over Presbyters ; which intimates that they had such a power , as to Ordination and Censures . That these had such a Jurisdiction , and in particular Cities , as affixt to them ( at least , at that time ) is evident . The one being to Abide at Ephesus , and for this work , (h) (h) 1 Tim. 1.3 . To charge some , that they do not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , teach any other , or strange Doctrine : and this is an act of authority over them . The other (i) (i) Tit. 1.5 . left at Creet , to Govern , and (k) (k) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Order the affairs of that Church : this is also an act of Authority . And suppose , these were not ( as some say they were ) only Evangelists , a general , occasional , and extraordinary Officer for that time ; but constant standing Officers in the Church for ever , as some ( not without ground ) do judge ; for there being a constant necessity of the same works ; why should there not be the same Officer to do those works ? The change of the name ( Apostle , Evangelist , then , and Bishop now ) proves not a change of the Office . So that , though that be true , which the Annotator on the Epistle of Clemens Rom. ( made English in these late times ) citeth out of St. Augustine , as to the name , That Episcopi nomen , est vocabulum quod ecclesiae usus obtinuit ; for they might give a new name , but not erect a new Office : Yet , when the same work is still required to be done in the Church , by such persons , call them by what names ye please , the thing is the same . Again , suppose , though the name of Bishop and Presbyter , be used promiscuously for one and the same Officer ( as they (l) (l) Tit. 1.5 , 7. Act. 20.17 , 18. Phil 1.1 . 1 Pet. 5.1 , 2. seem to be ) yet , that this person is the Bishop , in the sense as now the word is used ( as Dr. Hammond doth judge . ) And that , at the first , the Pastors were all Bishops ; and that They , as their territories increased , and the Church multiplied , and their charge and work grew too great upon them , ordained other Presbyters to undertake part of the charge under them . I say , suppose all this should be true , ( as , yet we are not confident , nor can we be infallibly assured of the contrary ; And there are not a few , that think it unquestionable , and believe they can prove it too : ) Where are we then ? Here is then , no intrusion , not usurping an authority ; but an Apostolical institution : And then what plea can we have for disobedience ? whereas , should it not be so , but that there were onely Presbyters at the first , and afterwards one chosen out of them for the avoiding of schism and faction , and he called a Bishop , ( as S. Hierom thinks ; and yet this in his judgment early too , even when (m) (m) 1 Cor. 1.12 one said , I am Paul , and another , I of Apollos , and I of Cophas , &c. and how soon that was , we need not be told : ) Yet , in obeying the Bishop there could be no sin ; yea , there would be much reason to do it , if but for the avoiding of faction and schism . So that here we may easily judge , which is safest to practice : For , though the Bishops standing could not be proved , there yet is no danger in obeying ; But if it indeed be founded in the Primitive pattern , there must be danger in disobeying ; and our misguided judgments will be no sufficient excuse for our sin , in rejecting an ordinance of God .

Sect. 6 Answ. 2 2. But suppose the charge true , that they usurp an authority which is not given them : yet this must not be a ground for us to deny our obedience . Discipline , Order , and Government are necessary to the Church for ever ; and to this are we bound to submit , though it be sometimes put into such hands , which we judge not so proper , nor of primitive institution . For , the Thing is essential , at least , to the well-being , and external communion of the Church , viz. Government : But , the other , The particular hands by which this is managed , is of another consideration . The Church may be happy , if governed by One , or Many , or a Colledge of Equals , or by some one or more , among whom there is a subordination : But without order and government it cannot be so . Again ,

Sect. 7 There cannot be shewed , or supposed , any greater irregularities in the Bishops ( nor indeed any such ) as to their entrance into , or exercise of their Callings , or Administrations of Government , than was apparent in the Scribes and Pharisees . For their entrance , they were evidently usurpers : (n) (n) Mat. 23.1 . They sate in Moses chair . They were there , it is true ; but they inthronized themselves in that chair , and being in , they held it : They took to themselves the office of expounding the Law , and teaching the people ; who ( being of any Tribe ) did without any regard of right or wrong invade that chair , which was by Gods institution appropriate to the Priests and Levites . Their Administration was as bad also ; joyning their Humane Traditions to the Law , and their Will-worship to the Worship of God , ( whereby they are said , (o) (o) Matth. 15.6 . Mark 7.13 . In vain to worship God , and to make the commandment of God of none effect . ) Yea , making more account of , and urging these Traditions with more severity , than the Laws of God himself . Yet , the charge of Christ is , what ? Forsake their Ministery ? Attend not on the Chair while they sit in it ? or , obey not the Doctrine because they deliver it ? No : but , Hear them . They are in Moses chair ; howsoever they got thither , there they are ; and you must attend , and Hear , Observe , and Do. Whatsoever they adde besides , howsoever corrupt in their practice , Follow not their Practice , but , Obey their Doctrine , as far as it is of Moses .

Sect. 8 Do but now apply the case . The worst Adversaries the Bishops have , never had the boldness to charge them higher . The Chair if they have invaded , it is but as the Pharisees did : All the Humane Traditions , which they are charged ( I think , unjustly ) to bring in , and require conformity to , are of no worse nature , than those which the Pharisees used in and about Gods service , and pressed upon the people : Nor can their Ministery be so repugnant to Christ , as the Ministery of the Scribes and Pharisees : But in the Chair they are , and there they are fixt and established too ; And , though their entrance be supposed irregular , ( which it is not ) yet must we obey : for they are in the place of Governors . If they add Inventions of their own , it is their onely sin , and they must answer it : We are to comply in all things , where we shall not sin against God . So that notwithstanding this exception , we may lawfully submit : For it is not proved that they usurp what is not given them ; and , if they should , yet while the Government of the Church is in their hands , we are not to oppose .

Sect. 9.2 . Partic. Except. 2. It is again urged : Though the office of the Bishop should be granted to be , abinitio ; yet our Bishops unaertake too great a charge . The large extent of their Diocesses is too much for their personal inspection : wherein yet they take a personal charge over the souls of all those within their several Bishopricks . Which burden must needs be too heavy for one mans shoulders ; The Pastoral office being a work of personal ministration and trust , and that of the highest concernmen to the souls of the people , for which they are to give an account to Christ . So that , though Episcopacy be granted ; yet not such as is established with us : The charge of the Primitive Bishop being but over one Congregation ; but of the Diocesan Bishop extending to many .

Sect. 10 Answ. 1 Answ. 1. This exception is raised upon a doubtful foundation : For , it is not yet cleared , or confessed , That the Bishops of every Diocess are bound to a personal inspection , or charged with the oversight of every particular soul within their jurisdiction : Or that they are to be accountable for the miscarriage , or perishing of any particular soul , if it have not been through their fault and neglect , or mal-administration of the power in their hands , so far as their charge extends . They judge their charge to be no more , than , to oversee the Churches ; to take care that able Pastors be provided for the particular cure , and inspection of the several Flocks ; and that these do their duties in their places ; and that the people yield their due obedience to them , and to their Superiors .

Sect. 11 Answ. 2 2. It is granted , That the bounds of the Episcopal charge were not so large in the Primitive times , as they are now ; no not generally in many centuries of years . But withall it must be not denied , that this consideration makes not a nullity of the Office ; nor doth the lessening or inlarging the bounds of their charge , at all make a change or alteration in the charge it self . For , in those little Bishopricks , either there was an imparity , or superiority ; or there was no● : The Bishop had Presbyters under him , or he had not . If now ye say , that he had not ; ye say something indeed to the purpose , but it remains to be proved ; and the stream of Antiquity speaks the contrary . For ( to omit the mention of the third and fourth Ages , whereof none , that I know , ever doubted ) when Ignatius of Antioch , in those Epistles , which were never yet denied to be his , and are by Videlius , Vossius , and our learned Vsher acknowledged to be genuine , doth expresly make this distinction , and requires the Obedience of the Presbyt●r to the Bishop ( as those who have read Ignatius know so well , that it would be lost labour to produce particular passages ; when it is the main design and argument of some of those Epistles , as particularly that ad Trallenses which is wholly Hortatory , ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to Vnity in Doctrine , and Sanctity of Life . For the preserving of this unity and purity of Doctrine , he exhorteth , as to avoid all Hereticks , against whom he solidly proves the Deity , and Incarnation of Christ : so , to yield a due obedience to their Pastors , both the Bishops , because they watch for their souls ; and to the Presbyters and Deacons , because they are Ministers of the Church of God , and there have the place of Jesus Christ . Particularly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Reverence the Bishop , and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as ye reverence Christ ; and adds , As the Apostles have commanded . So again , in that ad Magnesianos , which is Paraenetical , and Hortatory also ; and the designe of it is , to exhort obedience to the Bishop , yea though he be young : which he presseth by several arguments , as , That we are in this case not so much to look to Age , as ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The oldest are not always the wisest . And farther urgeth the examples of a young Daniel ; and a young Samuel reproving an old Eli ; and Jeremy , Solomon , Josiah , Timothy : And again , that it is a terrible thing to contemn the Bishop , for in him is God also contemned . And saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , — It is fit to obey the Bishop , and in nothing to oppose him . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — As the Lord Christ did nothing without the Father , so must you do nothing without your Bishop . I need cite no more , though I might add much to this purpose out of those Epistles ad Philadelphenses , & ad Smyrnenses , where he disputes of the power and authority of the Bishop . I know , that even these are said also to be so interpolated , that it is hard to know Ignatius in Ignatius . But that is a strange interpolation which shall leave nothing genuine ; and it would be scarce parallelled , that the main design of a genuine Epistle should be spurious . Grant them interpolated , must it needs be the hard hap of poor Episcopacy to be principally guilty ? and wheresoever that is mentioned or urged , ( though it be so often , so professedly ) must that Epistle for the Bishops sake be either rejected as spurious ? or this particular be concluded the interpolation ? Nothing of antient records then shall have any credit with us , when we have a mind to charge them with corruptions . Therefore until these be proved spurious passages , we shall account them genuine Ignatius . ) Ignatius , I say , doing this ; as it proves this Imparity and Superiority as antient as his time , which was the very next age to the Apostles ; so it hath some force to perswade us , that it was so , even in the Apostles days ; both because he was so near them , and so more likely to know the practice of the time but just before him ; and also because he was for a good season contemporary and coetaneous with some of the Apostles , particularly S. John , who would certainly have contradicted him , had he pleaded for a power which Christ never approved , nor the Apostles owned .

Sect. 12 And if this Imparity or Superiority be granted to have been in those narrower limits ; it must not , it cannot with any shadow of reason be denied , where the bounds are farther extended . If one , two , or three Presbyters may be under a Bishop , then may also ten , twenty , an hundred . More or fewer alter not the nature of the office . Kings and Princes are as perfectly , and justly such now , when of larger Empires and Dominious ; as those of old , who were Kings but of some single Cities or petty Territories : They are not to be cast out , because their Dominions are conceived too large ; but to be obeyed , because they are Kings . So neither are our Diocesans therefore less Bishops , because their Bishopricks are greater than those in the Antient Ages : For , if any ( were they fewer or more ) were to obey the Bishop then , so are we ( though more ) if by the Establishment here we are put under his jurisdiction , to obey him still .

Sect. 13 Answ. 3 3. Nor is it yet proved that , Even then , their bounds were so streight , as to be limited to one Parish , or single Congregation : For , if there were many of these Churches in association joined in one , and so , One Church , for acts of Government , to which particular Churches were subordinate , ( as the (p) (p) See , Assemblies answ. to Reas. of Dissent . Brethr. and , Vindicat. of Presbyt. Govern. by the Province of Lond. Presbyterian Brethren , not only grant , but challenge , and lay it a foundation of their Classical , and Provincial , and National Assemblies , as , The Church of Jerusalem , Ephesus , &c. with other City Churches ; which ( say they ) consisted of more single Congregations than one : ) Then , if there were a Bishop ( as it appears there was ) either , He must be yielded to be over all this association ; or , if a distinct Bishop to every particular Congregation , then those several Bishops must be under , and subordinate to the Colledge of Presbyters , which I have not yet seen affirmed . So that here was a larger charge , than of one single Parish . And in after ages , it is most evident , that their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 had not that strict sense which now it hath ; but the Parish , was a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , consisting of more Parishes than one , ( as we now speak of a Parish ) though the Diocess were not so large , as in succeeding times .

Sect. 14 Answ. 4 4. But , grant every tittle of the exception : That the Di●cess is by much too large , &c. What then ? may we not submit ? if any undertake a charge , which he is not able to manage ; let him look to it ; he must give up his own account , not we for him . If any of us be called , or invited to , or offered such a place or power , if we judge it too much for one man , and the account too heavy ; on Gods name , let us refuse it ; no man will enforce any to be a Bishop against his will . But what is this to our obedience ? The extent of their charge may be occasion of sin to them who undertake what they cannot perform ; but can be no plea for us , why we should not obey , when we are required . Had the Bishop none to govern , but some ten , or twenty of us , which he might do , we were then bound to obey him : and though more be under his charge , this exempts not us from our particular duty .

Sect. 15.3 . Partic. Except. 3. Another exception is , That , though the Bishop hath authority over the flock ; yet being in eodem ordine , he hath no power over others of the same order ; i. e. over other Presbyters , which yet he challengeth ; and where he hath no authority to command , there we have no obligation to obey . And therefore 1. They cannot justly require , nor are we bound to yield that Canonical obedience , which we are required to promise at our Ordination ; and to swear at our institution into a Benefice . 2. Nor have they any power to silence or suspend us from our ministery ; nor may we lay down the exercise thereof , upon their pleasure .

Sect. 16 Answ. Gener. 1 Answ. 1. To all this I answer in general , 1. If the Bishop be a distinct order , then there is no place for this exception . But this I shall not now dispute . 2. But , though a Bishop and a Presbyter be yielded to be not different Orders of Ministery , as Presbyter and Deacon are : yet , one may be in a degree of eminency in the same order above the other . And if it be but 1. For the conveniency of Administration , and to keep peace and unity in the Church : Or , 2. That the King , or Supreme Governour so is pleased to order the external Oeconomy : either of these is enough to oblige an humble Christian to a peaceable submission ; though he were not convinced of the Divine right of the Superiority . For , where he hath no authority , but only a possession , we may ober , for Peace : and where he hath ( if not a Divine , yet ) a Civil authority , we must obey (q) (q) Rom. 13.5 . for conscience ak● .

Sect. 17 Answ. partic . 2 Answ. 2. But as to the two particulars , I give this Answer ,

1. 1. To the matter of Canonical obedience . To that , That they require of us Canonical obedience , which we are to Promise at our Ordination , and to swear at our Institution to a Parochial charge : which , it is said , they cannot justly require , nor are we bound to yield . I answer ,

Answ. 1 Sect. 18 Answ. 1. Why may they not justly require it ? Is it for want of authority in their place ? No certainly . Authority they have : if ( as some judge ) they are the Primigenial , Apostolical constitution , yea founded in the very Apostolical Office ; without question they have it then à Deo . And if it should be made appear to us , when our great account comes to be given , to have been so : what shall we answer for our denial of it ? But if they came in afterwards by the Prudence of the Church , to govern , for the prevention of faction and schism : still they are continued in the Authority : And such a prudential constitution gives them power enough , as to this ; nor can we be acquitted of Schism , if we obey it not . Or , Is it , because this obedience which they require , is not to be required ? not this neither . For obedience is a duty of inferiors to superiors , and they being made superiors , ( whether by God , or the King , it makes no difference in this case ) it is due to them : they may require it , and we are then bound to yield it . Besides , what is it , that they require of us ? is it not , that we do the duties of our places in the Church ? This we are bound to do , whether they require it or no ; and sure , it becomes not sin to us then , only because it is required .

Sect. 19 Answ. 2 2. But , suppose we are not bound to yield this Canonical obedience ; yet may we not lawfully do it ? May a man lawfully do no more , than by an express Law he is bound to do ? without doubt he may . Exigua est bonitas ad legem esse bonus . Were men proved to be never so much Usurpers ; yet I never knew any Casuist determine it unlawful to obey him , in those things which we might lawfully do , and wherein we prejudiced not the right of , nor did break our Allegiance to our lawful Prince . It is one thing , what we are bound to do : another , what we lawfully may do . Were the Bishops proved the greatest Usurpers , ( as some men clamour , ) yet I could never see any , that durst say , our obedience to them in lawful things was unlawful : or that in obeying them , we should disobey Christ , where we are to do but the duties , which Christ hath laid upon us ; or , at least , such as He hath not forbidden us . And beyond this , All the Canonical obedience , required of us , or promised by us , extendeth not . For what is it that we promise ? even this . (r) (r) See , Form of Order , Priests . Reverently to obey our Ordinary , and other chief Ministers , unto whom the Government and charge is committed over us , following with a glad mind and will their godly admonitions , and submitting our selves to their godly judgements . What is here promised that a good Christian may not yield ? What do we promise more , in the intent of the Law , than to obey those who are set over us in licitis & honestis , in things lawful and honest , and not repugnant to Gods Word ? They require no more ; we promise no more : And this , I am sure , we may lawfully do , so long as the Government is committed to them ; whether it be directly by Divine institution , or only by the Authority of the King ( which even their greatest enemies must grant , that it is ) it matters not , as to this particular , the lawfulness of our obeying thus far .

2. Sect. 20.2 . To the matter of silencing , or suspending . As to the other part of the exception . There is indeed a great cry in the world against the Bishops , for silencing , and suspending Ministers , which they are said to have no authority to do ; and it is pleaded , that we may not submit here ; nor lay down the exercise of our Ministery upon their pleasure : but that the (s) (s) Act. 4 19. & 5.29 . Answer of the Apostles to those High Priests , Rulers and Elders , who commanded them to preach no more in the Name of Jesus , must be ours , That God hath imposed this calling upon us , and therefore , unless we would rather obey Man than God , we may not forbear the exercise of that office which God hath laid upon us , with a (t) (t) 1 Cor. 9.16 . woe if we preach not .

Answ. 1 Sect. 21 To all this I answer . 1. To be silenced , or suspended , or deposed , is but , to be denied the liberty of , and so consequently , to be enjoyned to forbear the publick exercise of our Ministery upon the Bishops pleasure : and to be deprived of that maintenance which we had , while we were allowed to exercise our Ministery in such a place . And in this the Bishops pleasure is the Magistrates pleasure , The Bishop proceeding according to the Laws . And that the Magistrate hath power , and under him consequently the Bishop , to deny any particular man this liberty within his Dominions , I know none that doubteth : if he shall do this caussesly , the sin is his , but submission and obedience is our duty .

Sect. 22 Answ. 2 2. But more , The Bishops , as such , if they have any place in the Church , Are Ecclesiastical Governours ; and their work is to Over-see , to watch over , and for the flock (v) (v) To take care of the Church of God , 1 Tim. 3.5 . ne quid ecclesia detrimenti capiat . Their care it must be that Tares be not sowen among the Wheat ; nor corrupt and heretical doctrine preached for the pure Word of God ; that the souls of men be not poysoned with rotten principles , or leavened with Heresie , or stirred up to Schisme or Sedition : but that they be built up in the most holy faith ; instructed in sound doctrine ; encouraged to Piety ; and lead in the wayes of Purity and Peace . And therefore it cannot but lie upon them to be cautious what persons they admit into the Ministry , and to watch how they continue in it . And their power equally extendeth to the silencing , suspending , or ejecting those who are Seditious or Scandalous ; as to the denial of their admission ; or to the admitting of such as are able and faithful . It is no more then , what the Apostle (x) (x) Act. 20.28 . — 32. gave in charge to those Elders , or Bishops ( for so they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) at Miletum , to watch , because of the Wolves that would enter . And for which the Lord reproves (y) (y) Rev. 2.14 , 15 , 20. those Asian Angels ; that they permitted the doctrines of Balaam , and the Nicolaitans to be taught , and Jezebel to prophesie . And this power is clearly manifest in those Apostolical charges to (z) (z) 1 Tim 1.3 , 4 , 6 , 7. & 5.19 , 20 , 21 , 22. 2 Tim 2.14 . & 4 2 , 3. Tit. 1 5 , 10 , 11. & 3.10 , 11. Timothy and Titus , which are frequent in those Epistles . For the truth is , if the Bishops have not this power , it is not possible they should perform their duty , or discharge their trust to God , or his Church . If any of them abuse this power , it is only their personal sin ; and they abuse but their own power , for such an authority they cannot be denied to have , if they have any power or authority in the Church at all .

Sect. 23 Answ. 3 3. And how unjust soever the censure may be in him that gives it , yet that we may lawfully sit down in silence , I think , is beyond dispute ; for though our Ministery be from God , and the Calling of Divine Institution , yet it is conferred on particulars , this , or that person by men ; and they exercise this ministery by vertue of that Calling which they had from men . Now common sense and reason telleth us , that we may lawfully obey men forbidding us the exercise of a Ministery , which ( though the ministery be from God , yet ) we have power to exercise in such a place by vertue of that Calling only which we had from men .

Sect. 24 Answ. 4 4. Neither doth that answer of the Apostles to the High-Priest and Council , and their resolution and practice to preach the same Christ still notwithstanding that Prohibition , any way lay such a necessity upon any in our case to disobey ; and to refuse to lay down the exercise of our ministery when we are required . And as to this , let me crave leave here to mind the Reader ,

1. That this was one of the great arguments which Johnson the Brownist made against our Church assemblies ; Sect. 25. The Separatists objection . that it was not lawful to communicate with them , because our ministery was the ministery of Antichrists Apostacy : this he would prove , because none could stand publick Ministers , except they receive of the Prelates Priesthood and Deaconry : and without and against the peoples consent , they are by the Prelates alone silenced , deprived , and degraded from exercising any ministery in those assemblies , who yet ought not to suffer themselves to be silenced , and deposed from their publick ministery , no not by the lawful Magistrate .

Here we see in this mans mouth impudence and Sedition , more than enough ; yet this bold assertion he labours to prove by this very Reply of the Apostles , who would not at the command even of the lawful Magistrate cease to preach . But ,

2. Sect 26. Answered by a Non-conformist . What answer was given to him , will exactly fit our case also . I shall give it in the words of Master William Bradshaw . Both , because they speak fully to the Objection , and in this so far justifie the Bishops power , as to lay a necessity both upon the Minister and people to submit with peace : and also to shew , how even then ( when , they say , the Church groaned under the highest exorbitancy of Episcopacy . ) The soberer non-conformists , who did not acknowledge the Prelacy , did yet judge it lawfull to submit to their power , and to forbear the exercise of their ministery upon their pleasure . For one of these , was that Master Bradshaw , and , set aside his dissent from the established Order of the Church , ( I doubt not ) a pious , sober , sound Divine ; and even then , when himself was silenced upon the account of Non-conformity , writing in the defence of our Church-Assemblies , justifying our Communion , proving the unreasonableness of separation from them ; in which Book (a) (a) Unreason . of Separat p. 90 — Sect. 27. he gives this answer to the Separatist .

1. When he ( i. e. Johnson the Separatist ) distinguisheth between silencing and deposing by lawful Magistrates ; and by Prelates ( as indeed he seemed to do , when he said , We are silenced by Prelates , when the Apostles would not , no not by the lawful Magistrates ) is in our case , where the Prelates do it by Authority , and Commission from the lawful Magistrate , a distinction without a difference .

Sect. 22 2. Whereas the Separatist had said , The Apostles did not make their immediate calling from God the ground of their refusal ; but this , That they ought to obey God rather than men ; which is a Duty required of all Ministers and Christians : He answereth , That

Though the Apostles did not assign their immediate calling from God , as the ground of this refusal , in so many letters and syllables ; yet that which they do assign , is by implication , and in effect the same ; for it is as much , as if they had said , God himself hath imposed this calling upon us , and not man ; and therefore , except we should rather obey man than God , we may not forbear — for opposing the obedience of God to the obedience of man , they therein plead a calling from God , and not from man ; otherwise , if they had received a calling from men , there had been incongruity in the answer : Considering , that in common sense they ought so far to obey man , forbidding them to exercise a calling , which they do exercise only by vertue of that calling from men ; else by this reason — there should be no power so to depose a man from his Ministry ; but that notwithstanding any Commandment of the Church or State , he is still to continue in the exercise of his Ministry , and should be bound to give that example which the Apostles did ; which is not only absurd , but a conceit plainly tending to manifest Sedition .

Sect. 29 3. We are to know , That though the Apostles , Prophets and Evangelists , preached publickly , when they were not hindred by open violence ; and did not , nor might they leave their Ministry upon any humane authority and commandment whatsoever , because they did not enter into , or exercise the same upon the will and pleasure of any man whatsoever ; yet they never erected and planted publick Churches , and Ministry in the face of the Magistrate , whether he would or no , or in despite of him ; but such in respect of the Magistrate were as private and invisible as might be .

4. Sect. 30 Neither were some of the Apostles only forbidden , so as others should be suffered to preach the same Gospel in their places ; but the utter abolishing of Christian Religion was manifestly intended in silencing them . But out Churches whereof we are Ministers are no private and secret Assemblies , such as hide themselves from the face of a persecuting Magistrate ; but are publick , professing their Worship , doing their Religion in the face of the Magistrate and State ; yea , and by his countenance , authority , and protection : And we are set over these Churches , not only by a calling of our people , but also by the Authority of the Magistrate , who hath an armed power to hinder such publick Actions ; and who is also willing to permit and maintain other true Ministers of the Gospel , in those places where he forbiddeth some .

Sect. 31 By these it appears , That the case of the Apostles , and Ours , is not the same , nor can their answer to the High Priest and Elders ( from whom they received no call to preach , and by whom they were forbidden to preach Jesus ; the design of that Council being not to forbid them alone , and permit others to do it , but utterly to abolish Christianity ) with any pretence fit us , that we therefore should not lawfully obey , and sit down in silence , and recede from the exercise of our Ministery in a particular place upon the command of those , from whom we received Authority there to minister ; and who , ( though they silence and exclude us , yet ) send others to minister to the needs of the Church in the same Gospel ; and therefore as the said Mr. Bradshaw , so we conclude ,

1. If after our publick calling to minister in such a known and publick Church ; nor by the Church only , but by the Magistrate also : The Magistrate shall have matter against us ( just , or unjust , as to our obedience , it matters not ) and shall in that regard forbid us to minister to our Church , ( and the Bishop in these censures acting according to the Laws under which he and we are , it bears the same reason : ) I see not by what warrant in Gods Word we should think our selves bound notwithstanding , to exercise our Ministery still ; except we should think such a Law of Ministery to lie upon us , that we should be bound to run upon the Swords point of the Magistrate , or oppose Sword to Sword ; which I am sure Christianity abominates .

Sect. 33 2. Yea , and suppose the Magistrate should do it unjustly , and against the will of the Church , and should therein sin ; yet doth not the Church in that regard cease to be a Church , nor ought she therein to resist the will of the Magistrate ; neither doth she stand bound in regard of her affection to her Minister ( how great and deserved soever ) to deprive herself of the protection of the Magistrate ; by leaving her publick standing to follow her Minister in private , and in the dark ; refusing the benefit of other publick Ministers , which with the good leave , and liking of the Magistrate , she may enjoy .

Sect. 34 3. Neither do I know what warrant any ordinary Minister hath by Gods Word , in such a case , so to draw any such Church or people to his private Ministery , that thereby they should hazard their outward state and quiet in the Commonwealth where they live ; when in some competent measure they may publickly , with the grace and favour of the Magistrate enjoy the ordinary means of salvation by another . And except he have a calling to minister in some other Church , he is to be content to live as a private member , until it shall please God to reconcile the Magistrate unto him , and to call him again to his own Church . So far this learned man , though a Non-conformist .

Sect. 35 Now I appeal to any that dissent most , if it be not all truth for the main : And change but the name of Magistrate into Bishop , the reason is all one ; we may submit to one , as well as to the other : Though we should deny any such Authority to the Bishop , as such ; yet because he in this acteth under the Laws ; and whatsoever Autho ity he hath by vertue of his Function in the Church , yet it is certain that the exercise of this Authority here , is by the leave and authority of the Magistrate . So that here is nothing material in this exception , but it still remains out of dispute , that though it should be granted , that the Bishops have no such power by any authority derived from Christ ( which yet , we say , they have ) yet we may lawfully submit to them in the exercise of it . And let us do this , we do our part ; and we shall live in peace .

Sect. 36.4 . Partic. Except. 4. Another exception laid against the Bishops , is this , That , though it be granted , that they have some authority , or if they have not , that yet we may lawfully obey ; yet , They exercise an Arbitrary power , and this is not to be submitted to . And of this nature is that fourth exception made by the Presbyterian Divines in their first paper of Proposals to His Majesty . Viz. That some of the Bishops exercised an Arbitrary power ; as , by sending forth their Articles of Visitation , inquiring unwarrantably into several things , and swearing the Church-Wardens to present accordingly : so , by many innovations , and ceremonies imposed upon Ministers and People , not required by Law .

Sect. 37 Answ. 1 I answer , 1. Those things which are really innovations , and imposed , and not required by Law , surely we are not bound to obey ; nor do I know any that affirms , we should sin , if we submit not to them : nor will it be charged upon those that deny them , but upon such as impose them , if the peace of the Church be violated . Yet let it be considered also ,

Sect. 38 Answ. 2 2. Though such and such particular Rites may not be specially ordained by a positive Law for them : yet if there be a general Law impowring the Bishops to order , appoint , and require , what shall be for the peace of the Church , and order in it ; what shall be for the conveniencies , solemnity , and decency of Administration ; and of all this leave them to be the judges : what they now do so require , they cannot be said to require without or against Law . And if these particulars which they require , be not manifestly against the Word of God , I cannot see how we can be excused from sin , if we disobey ; considering that establishment , which by Law they have among us .

Sect. 39 Answ. 3 3. But may we do nothing , but what we are bound to do ? yea , are we not bound , for peace sake , to do all that we lawfully may do ? Suppose our Governours should lay the peace of the Church upon such slight matters as are of no consideration in comparison with it ; and this be indeed their imprudence , and ( possibly ) their sin : Yet when this is done , if we submit not , ( supposing the things to be lawful in themselves ) I see not , but that the violation of the Churches peace will be laid upon us , as well as upon them ; nor will their imprudence excuse our sin . There may , perhaps , be some kind of sin in them requiring ; but I am sure , when the things required are not materially evil , there can be no sin in us , in obeying . Let us not therefore so much consider , what they must , or may require , but what we may , and should do , when it is required ; and we shall have peace .

Sect. 40 Except . Partic. 5 5. The next great Exception is . The Bishops claim to be Spiritual Lords , contrary to the Royal Prerogative of Jesus Christ , the only Lord and King of the Church ; The same which Johnson the Separatist made against our Churches . See , Unreason , of Separat . p. 47 , 48. and expressly contrary to that rule of the (b) (b) 1 Pet. 5.2 , 3. Apostle , where they ( if those Elders be supposed to be Bishops ) are only to oversee the Flock , and not as Lords over Gods heritage , but as ensamples to the Flock . Yea , contrary to the Royal dignity of the King , and temporal Magistrate , both in civil and ecclesiastical causes : For , they have their voices , and authority in Parliament for enacting Laws for the Common-wealth : They are Rulers of Provinces and Diocesses in ecclesiastical causes : in civil State and dignity some of them above all ; all of them above some of the Nobles , Justices , and other Magistrates of the Land : They and their Courts handle and determine civil causes and affairs , that appertain to the Magistracy : they inflict civil mulcts and penalties : give Licences in several cases : all the Priests and Deacons are exempt from the Magistrates Jurisdiction in divers things , and answerable only , or chiefly to the Prelates , and their Officers .

Sect. 41 For Answer . Here is a great charge indeed , but it signifies nothing as to the business before us , viz. our submission for Peace sake . For

Answ. 1 1. Should they claim to be what they are not , ( for there is a vast difference between , to be , and , to claim to be ) may we yet not lawfully obey them in things honest , though we own not their claim ? I judge we may . The claim may be unjust in them , and yet the things , which they require of us , may be fit to be done by us .

Sect. 42 Answ. 2 2. Though they should claim more than belongs to them , yet this makes not a nullity of that authority which is their due . What they may justly require as Bishops , and Governours of the Church , they may require , had they not those Titles of Spiritual Lords : and then the addition of that Title destroyes not their power of Bishops .

Sect. 43 Answ. 3 3. But , They neither are , nor claim to be such Spiritual Lords , as the Objection implyeth , as even the (c) (c) Bradsh . unreas . of Separ . p. 65. learned Non-conformists have acknowledged , and which their Canons and practice shew . For , those things which are antecedently necessary by the Law of God , they do command and press , not as their own , but as , the Laws of Christ And for things which are of another nature , the practice whereof is made necessary , pro Hic & Nunc , by their constitutions ; they prescribe them not so , as to bind the conscience of any to the acknowledgement , and approbation thereof , as necessary things ; but only to obey them in practice , and for external order ; and as things indifferent in themselves , which we are no longer obliged to , than they are commanded : And therefore they cannot be said to arrogate such an Office of Spiritual Lords , as the Apostle condemns , nor in that sense , wherein Christ alone is Lord of his Church . They never attempting to introduce a new worship of God ; or enjoyning subscription to new Articles of Faith : But requiring only the same Articles to be believed , which Christ hath revealed ; and ordering only the external mode and circumstances of worship ( the substance of which is only from Christ ) as to decency , order , and edification : of which , they , as the Governours of the Church here , must be in a very great measure acknowledged the Judges ; and which are by Christ left free to the Church , to order according to the condition of Time , and Place , and other Circumstances .

Sect. 44 Answ. 4 4. And as they encroach not upon the Prerogative Royal of Jesus Christ : so neither do they infringe the Authority of the King , and Civil Magistrate . And to evidence this , I need say no more than that which the forecited (d) (d) Unreas . of Separ . p. 47. Mr. Bradshaw ( though no friend to the Bishop ) hath said in answer to this very objection .

1. That the Prelates claim their voyces in Parliament , not as Divine Ordinances appertaining to their Prelateships , but as an honour annexed to the same by the Civil Magistrate .

2. Their Authority in causes ecclesiastical over Provinvinces , &c. is either , such as the Magistrate himself may execute , and administer in his own person , if he please : or , such as is not for Him , as a Magistrate , to execute . The first sort , The Bishops administer only by vertue of the Magistrates own Commission ; and therein they impair not either his dignity or supremacy : much less in the other part of their authority , which belongeth not to the Magistrate himself to execute ; especially when they use not this neither , without his consent , licence , and approbation .

3. That all are above some , some above all the Nobles , Justices , &c. is a free and voluntary honour granted to them by the Civil Magistrate , and held in tenure from him , and not claimed as pertaining to the Episcopal function by Divine right .

4. Their Courts determine no other civil causes , than the Civil Magistrate and his Laws do permit ; or if any do , the fault is not in the Prelateship , but in the persons . Further , they inflict civil punishments ; give licences ; exact oaths , &c. by authority from the Magistrate , whose substitutes therein they are . And therefore the Prelates neither in this , nor in any of the former instances can be said to impair the dignity , authority , or supremacy of the Civil Magistrate ; but herein do all things in , and by the protection of his authority .

5. If all our Ministers be exempt from the Magistrates Jurisdiction in some things appertaining to them ( but in what things , I know not ) this very exemption it self is an act of the Magistrates Jurisdiction ; and depends upon his pleasure : and how can it then any wayes impair the same ?

Sect. 45 These things may satisfie in answer to this exception , The Honours and Lordships given to the Bishops , is a civil additament , which we have no reason to envy them : neither doth that Title , or their rule and dominion infringe the Prerogative of Christ , or the Power and Authority of the King . And how their Honours and power in the Church should discharge us of our obedience , or be a ground of our contentions , I must profess I see not how any rational account can be given to any considering man .

Sect. 46 Except . partic . 6 6. But , if they have a power themselves , yet how can they set up , and substitute , and require our obedience to other officers which in the Church are confessedly not of divine institution ? for this also is an exception against our Episcopacy : and thus did the Presbyterian Divines give it in in their (e) (e) 1. Pap. of Propos. except . 2. against Bishops . Proposals to His Majesty . That by reason of the disability to discharge their duties and trusts personally , The Bishops did depute the Administration of much of their trust , even in matters of Spiritual Cognizance to Commissaries , Chancellors , and Officials , whereof some are meer secular persons , and could not administer that power , which originally pertaineth to the Officers of the Church . And again in their Second paper to His Majesty , presented , in reference to His Majesties Declaration communicated to them before its publication , they say , The Prelacy which we disclaim , is That of Diocesans , upon the claim of a superior order to a Presbyter , assuming the sole power of Ordination , and of Publick admonition of particular offendors , enjoyning Penitence , excommunicating , and absolving , ( besides Confirmation ) over so many Churches , as necessitated the corruption of Discipline , and using of Humane officers ( as Chancellors , Surrogates , Officials , Commissaries , Arch-deacons ) while the undoubted officers of Christ , the Pastors of particular Churches , were hindred from the exercise of their office .

Sect. 47 Answ. 1 Answ. 1. How much these things may signifie towards the design for which they were urged by these Brethren , petitioning for an alteration of the establishment ( which here I meddle not with ) sure I am , should all these things be granted , they signifie nothing as to the exemption of us from a peaceable submission to these officers being established . ( And this is all that I here aim at ) As to the Diocesses , and Superior Order , I have already spoken to them ; the matter of Ordination I shall examine under the next exception .

Sect. 48 Answ. 2 2. As to Publick admonition , Penances , Excommunication , and Absolving , &c. I say , that such censures , as these , are to be executed in the Church , none that knows the nature of a Church , and is acquainted with the Scriptures , did ever , or do now question . The censures are necessary , the ends great ; To preserve the Church in Purity and Peace ; To keep men from Scandal and Schism ; To recover the lapsed sinner ; To restore the Penitent ; To strengthen the weak ; To confirm and establish the doubtful ; to make the Church (f) (f) Cant. 6.4 , 10 comely and beautiful in her self , and terrible to her enemies as a well marshalled Army . Now when we acknowledge the Censures of Divine institution , and of so great necessity ; why should we quarrel at the Administrators ; which yet are not so uncapable of this trust , as some may conceive ? The Bishops on all hands are granted an interest in the power of the Keyes , even by those , who will not acknowledge them above the Presbyters . Now , if they exercise this power alone , or with others , yet excluding some , whom we judge to have an interest with them ; yet what they do , they do by vertue of that authority which they have . The taking too much upon them , or any male-administration may be personal faults , but no ground for us to refuse obedience .

Sect. 49 Answ. 3 3. Neither do these inferior officers pass these Censures alone , but with others , nor do any ( according to our constitutions ) keep Courts in affairs of this nature , but with someone or more Presbyters there with them .

Sect. 50 Answ. 4 4. But grant that these Officers have not a Divine institution , but substitute under the Bishop by an authority meerly humane , ( though some conceive some footsteps of an Archdeacon in Scripture , in Silas and Mark to Paul and Barnabas , although not under the same name : ) Yet , 1. The Lay-Elders beyond all doubt are as much secular persons as any of these , and have as little a foundation in Scripture as these , as to the being Ecclesiastical officers , and the passing of Church-censures ; and then methinks these men that could admit them , may admit these . If their being secular persons be an argument against these , sure I am , it is as strong against them ; and with us more , for they never had any legal establishment in this Church , as these have . But , 2. The legal establishment of these Officers by the Laws of the Kingdom , is enough to engage our submission to those Laws ; and upon this account may even those men with a good conscience obey them , who yet acknowledge not a Divine institution of them , nor a Divine right in Episcopacy it self . For , 1. Sect. 51 I think there is very much truth in those words of Archbishop Whitgift , ( which I find cited , but miserably misapplied by Johnson the Separatist ; ) viz. The substance and nature of Government must be taken out of the Word of God , and consisteth in these parts : That the Word be truly taught ; the Sacraments rightly administred ; Vertue furthered ; Vice repressed ; and the Church kept in quietness , and order . ( All this is certainly of Divine institution ; and this we may , and must submit to : And this is all which the Bishops and Officers under them are impowered to do . ) But ( saith he ) the Officers of the Church whereby this Government is wrought , be not namely and particularly expressed in Scripture , but in some points left to the discretion and liberty of the Church , to be disposed according to the state of times , persons and places . Now if there be a truth in this , ( which , I think , few will deny ) if the Church have such a liberty ; And she hath made use of this liberty to appoint such persons for such ministrations , agreeable to the general rules of the Word , and answering the general end of Discipline and Government : We may then submit to that Discipline and Government , notwithstanding the supposed or real personal faults of the Administrators ; yea , though we judge no Divine institution of the particular Officers . But , 2. Sect. 52 It is needless ( as to the main designe of these papers , which is onely to perswade to unity , and a peaceable obedience ) to spend time and words in the full defence of the Calling of Bishops , farther than the necessity of this argument requires . Many ( whom it would be highly uncharitable and unchristian to deny to be holy and faithful men ) do cordially believe the Calling of Bishops to be Apostolical , and by Divine appointment : And there needs no argument to perswade such to obedience . And for those , whether Ministers or others , who approve not of , nor are satisfied in the Calling of the Bishops , and their subordinate Officers , as such ; yet that they not only may , but , considering the establishment , ought in conscience to submit in peace , and with cheerfulness too , may be fully cleared by these following Considerations .

1. Sect. 53 If they will not own a National , or Provincial Church , or any Church larger than the limits of one Congregation ( which yet the (g) (g) Jus Divin . Minister . Evang. part. 2. cap. 1. p. 12 , 13 , 14. London Divines of the Presbyterian perswasion , have owned , and proved , and therefore I judge , they do so still ) yet they must acknowledge that This Kingdom is a Kingdom of Christians , or a Christian Nation , ( and this is indeed tantamount to a National Church ) then consider 2. That the state of a Christian Common-wealth cannot be perfect , without some general Visitors , and Overseers of the several particular Churches . 3. That though a particular Church , or Congregation may be compleat without them ; yet for the necessary union , and agreement of the several particular Churches in Christian Provinces and Kingdoms , it is fit , and agreeable to reason , and no wayes repugnant to the Word of God , that under the Supreme Magistrate , there should be other Governours to protect and encourage those Ministers and Churches , which do their duty ; and to punish those , which shall offend . Wherein , if either through want of humane Laws , or some personal corruption , they shall in some things pass their bounds , they do no more , than any other officers , either Civil or Ecclesiastical , through frailty and infirmity may do . 4. Sect. 54 Therefore I offer these few particulars , unto all serious , sober , considering Christians , to be advisedly weighed : some whereof the forecited Mr. Bradshaw (h) (h) Unreas . of Separ . p. 65. used against the Separatists , and may upon those grounds , if they will admit no more , with equal force of reason engage all peaceably to submit to , and live contentedly under the Government and Discipline established by Law . 1. Whether the Supreme Magistrate have not power to oversee and govern all the several Churches within his Dominions ; yea , whether he be not bound so to do ? Without doubt he is . 2. Whether for his further help and assistance herein , he may not make choice of some grave , learned , and Reverend man to assist him in the same Government ? This I think is so rational , that no considering man will deny it . 3. Whether by vertue of this power , these persons thus called , may not lawfully try the abilities of all the several Ministers within that Dominion ; and give publick approbation of the worthy , and inhibit those who are unworthy from the execution of their Ministery ? and whether may they not visit these several Ministers and Churches , convent them before them , and examine how they have behaved themselves in their places ; and punish the blameworthy ? 4. Whether , for the more easie and orderly government of the said Churches , so far forth as it appeartains to him , he may not divide his Kingdom ( as ours is ) into Provinces , assigning over each of them under himself , some special Magistrate ( though we call not the Arch-Bishop , or Bishop by that title , but in a large sense it may pass , and I know no Solaecism in an Ecclesiastical Magistrate : And if we own him but so far , this is enough to engage a peaceable obedience ) fit for learning and experience to oversee and govern all the general and particular Churches there ? and whether may he not also subdivide those Provinces into Diocesses , assigning also unto them other more inferior officers under him , and his Provincial officers , to oversee the several Churches within such and such a precinct ? none doubts but he may . 5. Whether it destroy the nature of a Ministerial , or true particular visible Church , that many of them should appertain to one Provincial or Diocesan government , though in that respect they should be held or reputed for one Provincial or Diocesan Church ? That it doth , hath been said by those of the separation , but never proved : but I am sure according to the Presbyterian principles it doth not , whose Classical , Provincial , and National Church must be built upon the same foundation with the Diocesan .

Sect. 55 These things were proposed by that learned Non-conformist , and thought sufficient , even according to the principles of those Ministers who were not satisfied with the Bishops power , without farther proaese ( as being clear by their own light ) to stop the mouth of that bold Separatist . And those very things which were then accounted Arguments of force enough to prove a lawfulness of Communion in those Churches , which are under this government , have the same force to prove the lawfulness of the peaceable exercise of our Ministery under the same . For , whether we grant their Jurisdiction in the Church to have been ab initio , and an Apostolical constitution or no : ( as indeed now , that I know , plead it is , as exercised in all the subordinate officers hands , nor is it needful we should ) yet this we must grant , that they are Commissionated under His Majesty for the exercise of this power , whom we acknowledge over all persons , and in all causes , ( even Ecclesiastical ) Supreme Governour . And upon this ground , are we bound to obey them in all lawful things , though we should deny their Apostolical standing . And this is enough to preserve our peace ; for , it is not essential to Peace that we are in all circumstances of the same judgement : but it is essential , that we for the main walk in the same way , practice the same things , and perform the same duties . And it is not strange , that divers men should agree in one necessary practice , though they agree not in the reason of that necessity . Neither do the established Laws require us , nor were ever the Bishops so rigorous as to require , that we should profess the Divine right of that constitution , in manner and form as it is established ; but that we obey in our places in all things not contrary to the Word of God . And , whether we judge the Government Apostolical and necessary ; or , only Prudential , brought in by the Church , and not repugnant to the Holy rule ; or , only as the Bishops are impowered and Commissioned under the King : being here established , I see not , how we can without sin refuse a peaceable compliance with it .

Sect. 56 And I have reason to hope such a compliance , in a good measure , because those learned Brethren ( who , though in their Proposals to His Majesty , they desire that Chancellors , Arch-deacons , Commissaries , &c. as such , may not pass any censures purely Spiritual : yet when they say only ( as such ) it may intimate , they would not deny them under another notion ; as Commissioned under His Majesty to do so . ) These Brethren , I say , add this . But for the exercise of Civil Government ( and this , by their words there , may seem to include , the acts of Government in the Church , and ecclesiastical Causes , so far as the Censures are not purely Spiritual ) coercively by Mulcts , or corporal penalties , by power derived from Your Majesty , as Supreme over persons and things ecclesiastical ; we presume not at all to interpose , but shall submit to any that act by Your Majesties Commission . Were indeed these Considerations well weighed , they would do much to a peaceable obedience .

Sect. 57 Except . Partic. 7 7. I know but one material exception more , referring to this charge , that , The Bishops take too much upon them . And that is , The matter of Ordination , and now , the Re-ordination , for thus it is excepted . The Bishops , some of them — do assume sole power of Ordination and Jurisdiction to themselves . And now it is farther urged as unsufferable , that upon their re-establishment , they require a Re-ordination of all those , who during the late Confusions , were ordained only by a Presbytery .

Sect. 58 In answer to the business of a Superior ordo , &c. enough is already said . But to the matter of Ordination and Re-ordination , I say ,

Answ. 1 1. The Question is not what some challenge to themselves , but how far we may yield in the thing that is challenged , without sin . If some challenge too much , let them answer that : but if we may without sin take from their hands , that which we can legally have from no others , I see not , why we should in the least scruple to take it . That Their hands are Necessary , and that none can be regularly ordained without them , is the Judgement of none of the least or lowest in the Church , who think the Scripture speaks clearest on their side also . For , Though Timothy had the (h) (h) 1 Tim. 4 14. Imposition of Hands of the Presbytery ; yet it is expressly said , that he had (i) (i) 2 Tim. 1.6 . Pauls too , and he not acting as one of them , but under a distinct notion , ( as the words if well weighed , do more than intimate ) for , whatsoever that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was , which was given by that Laying on of Hands , whether the extraordinary gifts of the Spirit , usually , in those dayes , by the (k) (k) Act. 8.17 , 18. Apostles hands : or the Gift , i. e. Authority of Ministery ( whether of a Bishop or Evangelist , it matters not ) whatsoever , I say , the gift was , it seems to be conferred (l) (l) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . chiefly by the hands of Paul , and referred to the hands of the Presbytery , (m) (m) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but as assistants , or associates with him . But those texts seem to be more express , where not only the Deacons were made by (n) (n) Act 6.6 . the sole hands of the Apostles ; but also in the ordaining of Presbyters we read , that Barnabas and Paul , those Apostles , (o) (o) Act. 14.23 . did ordain Elders in every Church as they went ; we read not of any other hands with them . St. Paul also layes this charge on Timothy , (p) (p) 1 Tim. 5.22 Lay thou hands suddenly on none , intimating an act , wherein he only was concerned , for , if there were other Presbyters , or a Presbytery at Ephesus ; and they necessarily to joyn with him in every Ordination ; why is the charge only given to him ? why not the same caution urged on them ? And in that clause , (q) (q) T it 1. ● . For this cause left I thee in Creet , that , Thou — shouldest ordain Elders in every City , we see Titus infallibly left with authority to do this ; but we read not of any others appointed with him . If any object , He was an extraordinary Officer , and Evangelist ; This signifies little , for whatever he was , he was an Apostolical person ; and for that time , at least , seated at that place for the particular Government of that church ; to perform not an extraordinary ; but , a work of standing use in the Church , the administration of an ordinary , and perpetual Ordinance : And why then , in such a work , he may not be conceived to act as a settled ordinary Officer , I see not . This we are sure of , That Ordination was not given in those dayes without the hands of an Apostle , or an Apostolical person ; We are not sure , that it was not sometimes without the hands of the Presbytery . Upon these grounds these learned and conscientious men judge a Necessity of the Episcopal , or Apostolical hands ; though not excluding , yet withal not necessarily requiring the hands of other Presbyters .

Sect. 59 On the other side , that , The Hands of Bishops are lawful in this work , is granted so far , by those ; who urge the greatest necessity of the Presbyterial Ordination , yet excude not the Bishop , See , Jus Divin . Minist. Evang. 2. part . who ( on their judgements ) ceaseth not to be at least a Presbyter ; and the Name of a Bishop doth not ( with them ) take away his interest of a Presbyter in Ordination : nor nullifie the Orders , because his Hands were in them .

Now , then if we may but lawfully take it at the Bishops hands ; if it be required to be had from them alone , ( though it should be supposed somewhat irregular ) and we can have it no other way without the violation of the Laws in being : suppose they should sin in assuming that only to themselves , which should be done joyntly with others ; yet we should not sin in taking it of them , because they unquestionably have a power , though , possibly , not the sole power .

Sect. 60 2. It is objected only , Some Bishops challenge to themselves , &c. Now the matter is not what some particular men challenge ; but what the established constitution is . It concerns not us to be of the same judgement with every particular Bishop ; but to obey them in that place , where the Laws have set them , and in that authority , wherein the Constitutions of this Church have invested them . Now the Laws of our Church give no such power of sole ordination ; nor doth any Bishop , ( that I know , or have heard ) practice it . The Dean and Prebends were of old , I doubt not , accounted a standing Presbytery to the Bishop , and the (r) (r) Can. 31. Presence of four of these are expressly required to every Ordination , ( viz. ) The Dean , Arch-Deacon , and two Prebendaries at least : or in the necessary absence of them four other Presbyters . Nor may we understand this of a naked presence only ; but by the order for the Practick , they are to assist in the act too , they are (s) (s) See Rubr. in Form of Order . Priests . with the Bishop to lay their hands severally upon the head of every one that receiveth Orders . And this Ordination I never knew questioned by any , that allowed any Ordination by Ecclesiastical persons at all . And the (t) (t) Jus Divin . Minist. Evang. Part 2. London Divines have justified , even in their judgements , the validity of it .

Sect 61 3. The great and only thing , that I know , which affrights men from this Episcopal Ordination , is the subscription by the Canon required ; and the Promise which they are to make of obedience to the Bishop . To this I shall only say , 1. Sect. 62 To omit what was (v) (v) Sect. 18 , 19. said before , as to the Promise of obedience ; We are required no more , than those Reverend Brethren of the Presbyterian perswasion have declared to be their avowed principles . (x) (x) Account , to the King , of the confer . p. 4. We are remembred ( say they ) that in things no way against the Law of God , The Commands of our Governours ( not only may , but ) Must be obeyed : but if they command , which God forbids , we must patiently submit to suffering ; and every soul must be subject to the higher powers for Conscience sake , and not resist : The publick judgement Civil or Ecclesiastical , belongeth only to publick persons , and not to any private man : That no man must be causlesly and pragmatically inquisitive into the reasons of his Superiors commands ; nor by pride , and self-conceitedness exalt his own understanding above its worth and office ; but all to be modestly and humbly self-suspicious : That none must erroneously pretend to Gods Law against the just commands of his Superiors , nor pretend the doing of his duty to be sin : That he , who suspects his Superiors commands to be against Gods Laws , must use all means for full information , before he setteth in a course of disobeying them : And that he , who discovers indeed any thing commanded to be a sin , ( though he must not do it ) must manage his opinion with very great tenderness , and care of the publick peace , and the Honour of his Governours . These are our principles . Now then when their avowed principles yield so much , ( as indeed all sober Christians do and must , ) and , The Bishops require no more , nor are those , who are to be ordained , to promise any more , why may there not be a full compliance here ? why may we not promise that , which we acknowledge we are obliged to perform ? But , 2. Sect: 63 The Subscription (y) (y) Can. 36. required , is only to these three Articles .

1. That the Kings Majesty under God is the only Supreme Governour of this Realm , and of all other His Highness Dominions and Countries , as well in all Spiritual and Ecclesiastical things and causes , as Temporal : and that no Forrein Prince , Person , Prelate , State , or Potentate , hath , or ought to have any jurisdiction , Power , Superiority , Preeminence , or Authority Ecclesiastical or Spiritual within His Majesties said Realms , Dominions , or Countries . 2. That the Book of Common Prayer , and of ordering Bishops , Priests , and Deacons , containeth in it nothing contrary to the Word of God , and that it may lawfully be used , and that he himself will use the form in the said book prescribed in all Publick Prayer , and Administration of the Sacraments , and none other . 3. That He alloweth the Articles of Religion agreed upon by the Arch-Bishops , and Bishops of both Provinces , and the whole Clergy in the Convocation holden at London in the year of our Lord God , One thousand , five hundred , sixty and two : and that he acknowledgeth all and every the Articles therein contained , being in number 39. besides the Ratification , to be agreeable to the Word of Grd.

Now in reference to this Subscription required , let me but propound these things to be seriously considered , and duly weighed . Viz.

1. Sect. 64 That this is not an Arbitrary imposition of the Bishops , But they are obliged by the same Law to require it , as others are to do it . They may not ordain , or give Licence to any which refuse to subscribe , upon pain of their own suspension . So that we can neither impute this to the Bishops ; nor deny it our selves without opposing the standing Laws , which do equally oblige , both them , and us . 2. Sect. 65 Nor are the Articles of such a nature , as to startle a sober conscientious person ; as such as may not be subscribed without sin . For , the First , The Kings Supremacy , none denies , but the Papists , and some few Sectaries ; All conscientious Protestants make no doubt or scruple of it , and can clearly prove it . For the last , The Doctrine of the Church of England , in the 39. Articles , even those Brethren , who dissent from the Government , never charged them with any material error . The scruple only is about the second , The Common Prayer-book , &c.

Sect. 66 Here by the way let me but observe how far those Divines of the Presbyterian perswasion , even there where they desire a liberty from this Subscription , do yet acknowledge , how far they can and do consent to the things to be subscribed . Their words are : (z) (z) 2d . Pap. of Propos. to His Majesty . p. 24. We Humbly acquaint Your Majesty , that we do not dissent from the Doctrine of the Church of England expressed in the Articles and Homilies : But it is the controverted passages about Government , Liturgy , and Ceremonies ; and some by-passages and phrases in the Doctrinal part , which are scrupled by those whose liberty is desired . Not that we are against subscribing the proper rule of our Religion , or any meet Confession of Faith : Nor do we scruple the Oaths of Allegiance and Supremacy ; Nor would we have the door left open for Papists and Hereticks to come in . Now I humbly propose this to be considered , Whether upon this grant there may not be a cheerful subscription , as is required : for , I cannot see more required to be subscribed , than upon the point is here yielded , and consented to , for 1. Sect. 67 Here is professed , No dissent from the Doctrine exprest in the 39. Articles and Homilies : and That , They are ready to subscribe any meet Confession of Faith , or Rule of our Religion : which those Articles are , and must be esteemed to be , in their judgements , who profess , they dissent not from them . And this is the whole third Article to be subscribed . For that which is objected concerning Some by-passages , and phrases in the Doctrinal part ; This is nothing , that should be of any force to hinder this Subscription : which is not that we acknowledge the propriety of every phrase , which is a thing below the consideration of serious men in matter of such weight . Were such a thing as a Confession of Faith put under the curious censures of Criticks and Grammarians , there would still be matter of dispute ; but the thing required is of an higher nature . Be the By-Passages or Phrases what they will , the thing which only we are to subscribe , is , That the Doctrine contained therein is agreeable to the Word of God : and to this there is a consent , whether those By - passages stand or fall . What some have added , That the Articles are not full enough , nor do particularly enough express all the substance of Faith or Truth to be believed ; This signifies nothing in this case . For , to omit , that , 1. I look upon it as the wisdom of This Church to couch her Articles in those general expressions , agreeable to the Sacred Canon , to which all must unanimously subscribe ; rather than descend to more particular decisions , which would have been still more matter of controversie : Men according to their various sentiments differing in particulars , and the more they descend to particularities , the wider they are in their judgements , when yet they agree in the general Doctrines . I say ( to omit this ) 2. The Article requires not our judgement as to any thing else , nor doth it oblige us to believe , that nothing else is agreeable to the Word of God , but that this Doctrine contained in these Articles is so . This we see is granted , and why then may it not be subscribed ? 2. Sect. 68 Here is no scruple neither at the Oaths of Allegiance or Supremacy , which is all required in the first Article , That then may also be subscribed . 3. Sect. 69 The only difficulty is about the second , the lawfulness of the use of the Book of Common Prayer , and a promise to use it . Of this I shall give a more full account in the next parts . But in the mean time , let us see what is yielded , and how far we are required to subscribe it .

1. Sect. 70 It is professed by those Reverend Divines , That , They would not have the door left open for Papists and Hereticks to come in . Now the use of this Liturgy was ever accounted one Characteristical of our Church , differencing it from the Church of Rome ( so far is it from being nothing but their Mass-book ) and in the judgement of our Governours , who require it , an excellent barre to the door , and a means to keep out Papists and Hereticks . And with this do but compare their professed principles , That the publick judgement , Civil and Ecclesiastical , belongs only to publick persons , and not to private men — And this will go very far towards a perswasion of the lawfulness of this Subscription ; which in the judgement of our Superiours is so necessary , as to that very thing which we our selves would have to be done : Again , 2. Sect. 71 Here is nothing urged against this Subscription , that speaks the particulars of the Liturgy and Ceremonies materially or manifestly evil ; but only that there are some controverted passages about them . Now in such things , how much may we yield for peace sake ? when if nothing be required , that is materially evil , or manifestly against Gods Word ; it is certain we cannot sin in subscribing : But it is not certain we should not sin in refusing ; yea , it is certain we should sin in disobeying an established Law , where that Law is not contrary to the Law of God . And that is all that we subscribe ; not that it is the best that may be framed , but that it is good , or not contrary to the holy Word , and may lawfully be used . And what may lawfully be used , we may lawfully promise to use . But of this more hereafter . 3. Sect. 72 Let me adde one consideration more . There cannot ( I think ) be produced any settled or established Church , or any established order in a Christian Common-wealth , where some subscription , or engagement is not required of all those who are admitted to any publick office or imployment in it . Yea , I suppose , it may be made appear also , that the things required by others , are not of lesse , but matter of more dispute and doubt among learned and conscientious men , than these , or any of these are , which are required of us . Look into the Dutch Churches , may any be admitted among them to the exercise of a publick ministery , who will not subscribe , or ( which is equivalent ) expressely own the Decisions of the Synod of Dort against the Remonstrants ? And those points , I am sure , are an higher controversie , a matter of much more doubt among learned and conscientious men , than any of ours : wherein had our Church decided either way , and required our subscription to it , it would have unavoidably proved a matter of perpetual Schism ( as we may justly deem ) to the worlds end .

Sect. 73 But to go no further than our own time and place . It cannot be forgotten , nor may it be denied , That even then , when the Presbyterial Government was erected by the Ordinance of the two Houses of Parliament , the Covenant was really made a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Shibboleth , to distinguish parties ( to omit , how it was a snare too , to many conscientious men , and so only used ; for it is too manifestly known , particularly at Cambridge , it was tendered to none but those whom they suspected , and had a mind to eject out of their places ) none could be ordained , nor admitted into a living , unless he did subscribe it , and solemnly swear the Extirpation of the established Episcopacy ; were he otherwise in Doctrine never so Orthodox , and in holy life never so exemplary ; nor indeed keep that living whereof he was legally possessed . How many ( I say not scandalous and vicious persons , but ) truly learned , able , faithful , orthodox , holy men were ejected and sequestred , only for refusing that Covenant , and conscientiously keeping close to their Oaths of Allegiance and Supremacy ? ( not to speak of the latter times , wherein the Usurpations , Tyrannies , and Extravagances of men ran up to the height of Enmity against the Church and Ministery . )

Sect. 74 Now , Brethren , let me beseech you , lay your hands upon your hearts . Might you require Subscription then to your Establishments ? And is it sin in our Governours now to require the like to theirs ; yea , not theirs only , but of this Church and Kingdom ever since the Reformation ? Is the established Episcopacy a matter of controversie now , and was it not so then ? Or , are those only who oppose it , learned and conscientious , godly men ; and those only who are for it , men of no learning , conscience , or godliness ? Was it lawful for you to require a Subscription to one side of the controversie , which you judged right ? and is it not lawful for them to require the same to that part which they judge so ? yea , is it not much more legal in them , who require it by the Authority of an established Law , than in those who had no such Authority ? In a word , was it by you accounted lawful , that men for the liberty of exercise of their publick Ministery , should not only subscribe , but swear to endeavour the extirpation of the Prelacy of England , which was never proved unlawful to submit to ; ( though some have judged it so , to exercise ) a business which those who were put upon Covenanting , had no call to act in ; an established Government by a known Law , of full Authority ; and this Covenant imposed by those , whose Authority , as to such a thing , is justly questioned , and expresly against the Royal Assent , which is essential to a Law of England . And can it with any shadow of Reason be denied to be lawful , to subscribe to that Government which was established of Old , and is restored , and re-established now by unquestionable , and the Soveraign Authority ; and when we are only required obedience , not to condemn all other Forms , but only to acknowledge this ; and this also , as good and lawful , and agreeable to the Word of God ?

Let but men seriously make these reflections in their unprejudiced thoughts , and give an impartial judgment ; and they will see no worse conditions required of them , than they themselves did sometimes put upon their Brethren ; and nothing required , which is in it self evil , but what may lawfully be submitted to without sin ; yea , and ought to be submitted to , rather than violate the Peace , or make a Schism and Division in the Church .

Sect. 75 2. Having dispatched this matter of Ordination , the remaining difficulty is about the matter of Re-ordination : The matter of Re-ordination stated , and cleared . This is accounted a thing unsufferable , that those who were ordained , and received a Commission to the Evangelical Ministry , must now be forced , in effect , to deny that Ministry so received , and take it up again from the hands of the Bishop : But

In answer to this Scruple , I say ,

Sect. 76 1. It will be granted , that this is a question that hath not been much disputed , and the examples of the practice are rare in the Church . There are said to be some Ancient Canons which deny and forbid it : And one of those called the Apostles Canons ( confessedly later than the Apostles , whose names they bear ) decreeth , That (a) (a) Si quis Episcopus aut Presbyter , aut Diaconus secundam ab aliqu● ordinationem susceperit , deponitor , tam ipse qui ipsum ordinarit . Can. Ap. 67. Both the Re-ordainer , and the Re-ordained shall be deposed . I know also , there is a common Saw in the Romish Church , in that old Fryers verse , or thing like a verse .

Bis (b) (b) B. Baptismus . O. Ordo . C. Confirmatio . BOC non dantur ; sed (c) (c) E. Eucharistia . M. Matrimonium . P. P●nitentia . U. Unctio extrema . EMPV reiterantur .

The Fathers in the Trent Conventicle anathematizing all that shall deny the indelible character imprinted by those three of their Sacraments , Baptism , Orders , and Confirmation ; which they deny therefore to be reiterated . But what this indelible character is , they have not told us ; nor do we find where the Scriptures mention it ; nor is it ( that I know ) of such reckoning among Protestants . But though these deny it , yet can any thing hence be an Argument to prove it unlawful to submit to it ? Those who herein dissent , will not think themselves bound in other things to be tyed up either by those Apostolical Canons , or those other Councils in the business of Episcopacy ; and why then obliged in this , which they determine with no more Authority ? And much less are we to be swayed by the Popish decisions , who acknowledge neither their Authority , nor understand their indelible character ; especially considering ,

Sect. 77 2. That this is not a thing so strange or new in some Protestant Churches , a learned man (d) (d) Humph. of Reordin . Sect. 2. p. 22. ( who ( it seems ) hath studied this point for the satisfaction of his own conscience , as to his own practice ) doth furnish us with these two Testimonies ( for the Books , I confess , I have not by me , to examine ) one of Chemnitius , who saith , (e) (e) Chemnit. Exam. Conc. Trid. de Charactere . Quod Baptismus non sit iterandus , de magna re agitur : Pactum gratia in illo nobiscum Deus in it . — Illud vero quod Baptismè proprium est , ut se noniterctur , ad suos o●dines transtulerunt . That Baptism is not to be repeated , is a thing of weight , because in that God enters into a Covenant of grace with us — But what is proper to Baptism , viz. That it may not be reiterated , They ( i. e. the Trent Fathers , for which he blames them ) have transferred to their own orders too . Surely , if this denial of iteration of orders be blameable in the Papists ( as in that learned mans judgment it is ) it cannot be blamed in us to allow it , unless to deny , and allow be the same thing . The other is , Dr. Baldwin , that learned Professor at Wittenberg , giving his judgment in this case , which he putteth thus ; viz.

Whether a man ordained by the Papists may be ordained again by us . In his answer , he maintains the no necessity , but clearly alloweth the lawfulness of it (f) (f) Baldvin . de Casib . Consc. l. 4 c. 6. cas. 6. — Quod siquis existimet se tranquilliùs suo in nostris Ecclesiis offic o persungi posse , si etiam nostris ritibis ad sacro-sanctum ministerium utatur ; nibil obstat , quin ordinationem 〈◊〉 nostris accipere possit : nec enim cadem est ratio Ordinationis ac Baptismi , qui iterari non potest ; ●ecenim Sacramentum est Ecclesia , illa autem externus tantum rit●● . If any man , saith he , think that he can with more tranquility , or freedom , perform his office and duty in our Churches , if also he use our Rites , ( i. e. enter our way ) into the Sacred Ministry , nothing hindereth but that he may also receive Ordination from ours ; for there is not the same reason of Ordination , as of Baptism which may not be iterated ; for this is a Sacrament , that only an external Rite of the Church .

Sect. 78 3. That the former Bishops of England were against a Re-ordination , is confessed ; but withal it must be acknowledged , that the case with them , and among us now , is far different . The question then , was concerning the admission and reception of those who had received Orders in Forraign Churches of the Presbyterian way ; as the Scottish , Dutch , or French ; for several instances may be given of some of them received and admitted into English livings and preferments . The question was , Whether these being ordained only by Presbyteries , the Churches from whence they came having no Bishops , they should be re-ordained here , before they should be admitted to English livings , who had an Episcopacy over them . In this case they concluded in the Negative , and that charitably , and like Christians ; for in those Churches which had no Bishop , an indispensable necessity lieth upon all that will be ordained , to receive their orders in the way that is current among them , or they must have none . And I never heard of any of our Church , that did upon that account pronounce their Ordination null , or their Ministry void ; but did acknowledge it ( though not so regular , as they judged it should be , yet ) valid being done . (g) (g) Si Orthodoxi Presbyteri , ne pereat Ecclesia , alios Presbyteros cogant●● ordinare ; ego non ausim bujusmodi ordinationes pronunciare irritas . Daven . Determ . Quaest. 42. If the Orthodox Presbyters ( said a Reverend Bishop of our Church ) are by an insuperable necessity forced to ordain other Presbyters , that the Church fail not ; ( the Church and Ministry being but res unius aetatis , and in one Age gone , if no Succession of Ministers be provided ; and if Presbyters ordain not , there are no other to do it ) in this case I should not dare to pronounce such Ordinations void . Upon this account , the Bishops had reason not to require of them a Re-ordination , because they denied not the validity of their Ministry , nor would be so unchristian as to unchurch those that gave it , an invincible necessity putting them upon this or none .

Sect. 79 But the case with us is of another nature , and a different consideration . It is now , not concerning the admission of strangers into our Churches , who regularly could have no other but a Presbyterial Ordination in their own , from whence they came , and to whom we are to give the right hand of fellowship , notwithstanding this difference in an external Order ; but concerning the members and subjects of our own , who by the standing Laws of this Church and State were bound to receive , and legally could receive only that Ordination , which could not be conferred without the hands of a Bishop ; and which they might have had , had they not first by a popular fury thrown out the Bishops : So that though the Ordination received from Presbyters , as to the Ministry it self , may be yielded valid ; yet here , as to the manner and entring into it , it will be in every Episcopal judgment , ( and considering the Laws establishing Episcopacy here , never yet repelaed , I see not how it can be otherwise ) accounted Schismatical . The former Bishops would not require Re-ordination of those who came from other Churches , which were Presbyterial , because they denied not their Evangelical Ministry , as to the substance of it ; that they might not seem to condemn those Churches , as no true Churches of Christ ; Yet , instances may be given of some that were of this Church , whose Ordination would not be allowed which they had taken abroad from a Forraign Presbytery , which they might have had , but refused from the Bishops at home : And upon the same reason now , of their own members , they also require a Re-ordination ; that they may not condemn themselves as Antichristian , nor justifie the popular fury that cast them out , nor countenance a Schism in our own Church .

Sect. 80 4. But the main of our enquiry must be , not how justly or rationally they may require it ; but how far those who are concerned may submit to it being required . The reason of exacting it , and the prudential consideration of it , our Governours who require it , I presume are able to give , though it concerns not us to be curiously inquisitive into the reasons of their commands ( as was before acknowledged . ) It concerns us only to satisfie our souls in this , whether we may obey or no ; whether should those , whom it concerns , lie under a guilt of sin should they submit to a Re-ordination by Episcopal hands ? I am fully convinced , they should not . For , whatsoever may be the judgements of men , and the practice of some Churches at some time , yet sure I am 1. Sect. 81 We find not in the whole Scriptures any thing expressly forbidding it , or , that I know , tending thereunto . There is much stress laid upon One Baptism : but no such thing upon One Ordination : It is then such as cannot be condemned as Contra Fidem . 2. Sect. 82 Nor is it Contra Bonos Mores . I know not which way it can be charged to do any thing to the hinderance of a sober , just , or godly life . Men may be as ardent in their affections , as devout in their worship , as conscientious in their obedience to God : as loyal to their King : as humble , sober , meek , just , charitable to their Neighbours , as they are , or may be without it . Yea , in some cases it furthers and helps forward these duties : for before , some conscientions men did doubt of the Mission of their Ministers , ( how justly , I dispute not , but they did so ) and were under a temptation to reject their message : Now they acknowledge them indeed sent , and legally established and Commissioned ; and their words now have authority , and their Message received , as of Embassadors of Christ . How much this conduceth to perswade men to obey the Gospel , which they preach , I need not use many words to prove ; The experience of Thousands will attest and evidence it . And that it hinders not , yea promotes obedience to Rulers , is clear ; for the very submission to it , is an act of obedience to their Laws . So that this Re-ordination being neither against Faith , nor good Manners , I see no reason , but that ( according to that known (h) (h) Quod neque contra fidem , neque contra bonos mores injungitur , indifferentèr est habendum , & pro corum , inter quos vivitur , socîetate tenendis est . Aug ad Jan. Ep. 118. rule of St. Austin ) it is to be held and reputed indifferent , and to be kept and observed for their sake , and communion among whom we live . 3. We may well distinguish between what is necessary ad essentiam ministerij ; and what is necessary ad exercitium pro Hic & Nunc. A man may have all things conferred , which pertain to the essence or substance of Ministery ; and yet , there may be an use , yea an accidental , and occasional necessity of something else to enable him to exercise his Ministery at such a time , and in such a place . Or , ( which comes all to one ) as (x) (x) Humph. of Re-ord . Sect. 2. p. 16. one distinguisheth , between , what is required to the setting apart a man to the office of a Minister in the sight of God : and what is requisite to make him received as such among men , and give him full authority , and repute to execute his Ministery in the Place or Church where he is , or shall be called . So that even those , who judge their former Ministery valid in fore Dei , and may not therefore renounce it as null: ( nor indeed is that required ) yet may see , as a necessity from the Pleasure of their Governours ; so a lawfulness in the thing , viz. To be ordained again : Not to make them simply Ministers or Presbyters anew ; but to make them Presbyters , for ( as our Church useth the word , which is equivalent ) Priests of the Church of England ; i. e. that , they may have authority to use and exercise their Ministery , and be received as such in This Church of England , and particularly in those places , where they shall be called to minister . For , thus saith the Bishop in the Ordaining him . (i) (i) Form of Order . Priests . Take thou authority to preach the Word , and Minister the Sacraments in the Congregation where thou shalt be appointed . Whereby there is not only a Ministery conferred ; but an authority to exercise that Ministery in the English Church , and a freedom , a legal and regular liberty to use it in the place to which he is called . And what sin or in convenience there may be in this , I cannot imagine . 4. Sect. 84 Yea , we shall find some foot-steps of such a thing , as a repeated Ordination , and a New Imposition of Hands in the Scripture practice too ; which will prove it lawful , and in some cases convenient , as when a man is sent to a new place , and in a new particular Mission , though he were in the Ministery before . ( It is not only my notion , but having communicated my thoughts , I have met with divers of the same judgement in this , and have since seen this Argument gathered up together in its full force by (k) (k) Humph. of Re-ord . Sect. 1. p. 6. & Sect. 4. p. 30. Master Humphreyes . ) It is evident , That St. Paul was made a Minister and an Apostle by Christ himself , who saith , (l) (l) Act. 26.16 , 17 , 18. I have appeared to thee for this purpose , to make thee a Minister — And now I send thee to the Gentiles , to open their eyes — Here he was made a Minister , and had the office of Apostleship conferred upon him . This he stands upon , (m) (m) Gal. 1.1 . Neither of man , nor by man , but by Jesus Christ — This he pleads as his undoubted call , when ever he is called in question . He is now then estated and invested in this office and function . Yet we may well conjecture , ( and some think it cannot well be denied ) that Paul was confirmed in this Ministery by the imposition of the hands of Ananias , (n) (n) Acts 9.17 , 18 , 20. with Acts 22.14 , 15 , 16. who put his hands on him — and he then was filled with the Holy Ghost , was baptized , and then went and preached . But , clearly , after this , we find him again (o) (o) Acts 13.3 . Separated to the work of the Gospel by Prayer , and laying on of hands . With him , take his Companion Barnabas ; it is clear , He was (p) (p) Act. 11.22 sent forth before by the Church at Jerusalem ; and it is not probable that He so famous a Minister should be in such a work without Ordination : yet He also with Paul in the forenamed place , hath a New Ordination . Separate me Barnabas and Saul ( said the Holy Ghost ) to the work whereunto I have called them . And they did so . (q) (q) Acts 13.1 , 2 , 3. When they ( i.e. Niger and Lucius ) had fasted and prayed , they laid their hands on them , and sent them away . They were called now to go upon a special Mission , to preach the Gospel at Seleucia , Cyprus , Salamis , Paphos , &c. and are sent out by a New Ordination . And the same reason , shall justifie persons that submit to a Re-ordination now , which may be given of the Imposition of hands upon those two , who without controversie , were in the Evangelical Ministery , and their office before . There was indeed the special command of the Holy Ghost ; true , but the Holy Ghost commands nothing to be done , but the thing it self hath its proper reason and end . To give them the Ministerial or Apostolical office it could not be ; for that needed not , they had it already . But it was to send them out to a particular work , to give them a just repute in the places to which they were sent , to put a due valuation upon them , that they might be received as the Ministers of God , and Apostles of Christ . And upon the same reason , or the like , thus far infallibly may any conscientious Christian submit to the required Re-ordination , though he still stand upon his former Ministery as valid in foro Dei , and all his former Ministerial acts by vertue thereof good and valid too : yet , as the case stands with us in England , wherein the Laws suffer none to exercise their Ministery unless ordained , or at least allowed and licensed by the Bishop : and wherein many will not ; some perhaps out of conscience cannot ( suppose it their weakness ) hold him for a true lawful Minister otherwise , at least not a Minister of the Church of England . He may , I say , considering these cases , submit without sin , and for these reasons take this new Ordination , That he may have both a full and free authority from the Laws to exercise his Ministery : and that he may be received , as an allowed Preacher , a Minister legally sent , as to the exercise of his function , with freedom , acception , and success with those among whom he is placed . Before I leave this instance , 5. Sect. 85 What if I should adde this , which I look not upon as an idle conceit , but a rational conjecture of (r) (r) Humph. of Reord . Sect. 1. p. 7. the forenamed Author , gathered from this new Imposition of hands on Paul and Barnabas . That if a Minister have a call to a new place , or a new special work , though there be no necessity of it , yet he lawfully may have a peculiar Ordination to that place and work ; so far , that , if the hands of a Bishop and other grave persons were laid on him afresh , with fasting and prayers for Gods blessing on him in the same , no man can rationally judge , that in so doing , either the Bishop or himself should be involved in any guilt of sin . 6. Sect. 86 But as to our case , Those who are called to the Evangelical Ministery ( so they are , and so they judge themselves to be , who have been ordained by the Presbytery ) are obliged , for a (s) (s) 1 Cor. 9 16. Necessity is laid upon them to preach the Gospel , and to administer the Ordinances of Christ to that Congregation , where they are placed ; leave and liberty they may have to do this , if they will thus far submit to the Episcopal authority . Now , sure I am , that Woe is unto them , and they sin , if they do it not , where they may have leave and liberty : but I am not sure , they should sin if they should submit to this Episcopal Ordination superadded to their former , that they may have liberty and authority to exercise that Ministery in this Church , which they have received : Nay , very probably , yea , I think , infallibly , they should not sin in this ; but should sin certainly if they would rather lay down their Ministery , and forsake their work and standing , than submit to this Ordination required . Now then , whether it be fit to commit a certain sin , such as laying down our work , and the exercise of our Ministery , upon the doubt or fear of but a supposed sin , in taking a new Ordination , which is in this case but a Confirming of us in our Ministery : let any serious considering man judge . 7. Sect. 87 Yea , it seems not only a thing lawful , that may be done , but according to our present state ( if required ) a duty , that must be done ; upon the account of that Obedience which the Gospel requires (t) (t) Rom. 13.1 . — 5. in every soul to the Higher Powers , and this For conscience sake ; and to (v) (v) 1 Pet. 2.13 , 14 , 15. every Ordinance or Politie among men ( for that , I conceive , is the genuine meaning of that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Apostle . ) Whether to the King as Supreme , or to other Governours commissioned by him , for the Lords sake , and because so is the Will of God , that we should do . For , if we yield to Episcopacy , ( though not as a Divine , yet ) as an Humane Constitution , not repugnant to the Word of God ; and so much without doubt ( whatsoever it be more ) it is with us , being established here by the known Laws : When then they require this of men , I see not how it can be avoided , but , by vertue of those forementioned texts , it ought to be done . Re-ordination being in this case ( as is well noted ) but a submission to that Order of Church Politie , which is by the established Laws ( made by the Powers not only in being , but who have the undoubted Soveraignty and legal authority ) again set over us . In a word , 8. Sect. 88 Lastly . It is not of no consideration , that we in this case not only consider what is necessary to make a man a Minister of Christ ; but also what is requisite to qualifie a man for the legal maintenance which doth belong to such a Ministery in England . And those who deny the necessity of a superadded Episcopal Ordination as to the former end ; yet must see a necessity , at least the use and lawfulness of it to the latter . Upon such an account as this no man ever questioned the lawfulness of a double Marriage . When the late Usurping Powers required this to be Solemnized by the Civil Magistrate , no man doubted , but those , who were either not satisfied in Conscience of that way ; or doubted the ill consequences , when the tide should turn , the Laws , as then standing , not allowing the Legitimation of the issue of such a Marriage , might lawfully , ( as many , and all wise men did ) be Married again by the Minister according to the Laws in force , without incurring the guilt of any sin thereby . And why may not a second Ordination be admitted upon the consideration of the like consequences ? One is no more a Sacrament than the other : One is as much an Ordinance of God as the other : The Name of God would be no more taken in vain in the one , than in the other : Nor can I , by any thing in Scripture , find there should be any sin in the one ( as before it is stated ) than in the other . Sure I am , the Holy Scripture no where condemneth it ; hath no where given us a Law against a second Ordination ; and (x) (x) Rom. 4.15 where there is no Law , how there should be a Transgression , I say not , I , but a wiser than any of us , even St. Paul himself could never see .

He that is desired to see more of this Subject , let him consult that little book of Mr. Humphreys , professedly handling this question of Re-ordination : where he will see the lawfulness of it ( at least as to the receiver ) clearly , and fully proved ; the main doubts and scruples about it , and difficulties in it untied , and solved : To that I referre the Reader . In the mean time , This may be enough to perswade , and shew that men lawfully may in this thing submit to , and comply with the Orders of our Superiours without sin .

Having now solved these doubts as to matter of Ordination , and Re-ordination , and answered all the most material Objections , I hope , I have laid such grounds as may satisfie all serious and considering men of the ( if not necessity , yet ) lawfulness of our submission to the Government , the Episcopacy established with us , notwithstanding these great exceptions taken against them , in matters referring to the first general head : wherein the Bishops are said to take too much upon themselves ; and to challenge a power which is not theirs .

CHAP. VI. The other general Exception against the Bishops , as hindering the particular Pastors from the exercise of their Office answered .

Sect 1 WHen I have satisfied the scruples that refer to the next general head , I think I have said enough as to the matter of Government ; and shall have sufficiently cleared this . That notwithstanding all this there may be a peaceable submission , a due conformity lawfully yielded .

General Exception . 2 2. This Exception is . That the Bishops ( as they are said to take too much upon themselves , so ) will not suffer others to take their due , but hinder the undoubted Officers of Christ , the Pastors of particular Churches from the exercise of their office , particularly ( as some have objected ) that part of Government and Discipline , which they think they should , and do judge they are called , and have authority to administer : every particular Pastor being bound to a personal ministration of all the Ordinances of Christ , to that particular Church committed to his charge . So it is objected .

Answ. 1 Sect. 2 To this the Answer is readily returned , in few words .

1. That the particular Pastors of the several Congregations are the undoubted Officers of Christ , there is none , that I know , among all those concerning whom the dispute now is , who doth in the least deny . 2. Answ. 2 For the main unquestionable parts of their Office , Sect. 3 they are so far from being hindered the exercise of them , that they are most expressely enjoyned to perform them . For the preaching of the Word , and Administration of the Sacraments , the two principal works of the Evangelical ministery , they are expressely sent to do them ; and have these given in charge to them in the very forme of their Ordination (a) (a) Form of Order . Prieste , Take thou authority to preach the Word of God , and to minister the holy Sacraments in the Congregation , where thou shalt be so appointed . Here are the Keyes expressely given into their hands , and no small part of the power of the Keyes , viz. The Key of Doctrine , to preach the Word , which was never denied them ; and the Key of Discipline too , thus far , as to open to Door , and let persons into the Church by Baptism , when the same authority is given them to administer the Sacraments , as to preach the Word . Yea , farther 3. Answ. 3 Sect. 4 Is not a great part of the power of binding and loosing put into their hands ? Have they not this Commission given them ( yea before they receive their particular Mission by the Bible put into their hands ) at the very imposition of the Bishops , and other Presbyters hands ? in these words (b) (b) Form . of Order . Priests . , Receive the holy Ghost , whose sins thou dost forgive , they are forgiven : and whose sins tho dost retaine , they are retained : And be thou a faithful dispenser of the Word of God , and of his holy Sacraments In the Name of the Father , and of the Son , and of the holy Ghost . Where , observe , Their Commission is given them , in the very same forme which (c) (c) John 20.22 , 23. Christ himself used in commissionating his Apostles ; which some have quarrelled at in the practice of our Church ; as if it were an abuse of the Scripture , and assuming a power which Christ never gave to the Bishops , The Form used , Receive the Holy Ghost . — vindicated . To give the Holy Ghost ; nor is the Holy Ghost given to all on whom the Bishops so lay their hands . But indeed the Exception is groundless , nor may this Form with any reason be quarrelled at ; for ( that by the way I may here vindicate the innocency of the Church in this ) know , 1. Sect. 4 Neither doth our Church pretend , nor the Bishops assume a power of giving the Holy Ghost ; as the Holy Ghost is taken to signifie the saving graces of the Spirit , whereby a man is regenerated , sanctified , or made holy , who was not so before : Or , as it signifies those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or special gifts of the Spirit , which were in the Apostles dayes frequently given , and poured out ; accomplishing therein (d) (d) Joel 2.28 . with Acts 2.1 . — 20. those Prophesies of old , concerning this large effusion of the Spirit that should be in the dayes of the Gospel : Or , indeed , as it signifies , Those inward endowments , gifts and abilities , which are requisite to qualifie a person , and make him fit to be ordained to such an Office ; for these are indeed the gifts of God , and in a good measure supposed to be already in the person , who is therefore first examined , that the Bishop may in some measure be satisfied , that he fath these abilities who comes to be ordained : It cannot therefore be rationally supposed , that the Church should pretend to give these at the Ordination . 2. Sect. 5 Nor doth the Text necessarily speak of the Holy Ghost in that sense ; for , though beyond all controversie Christ had power to give the Holy Ghost , ( the Holy Ghost proceeding from him , as well as from the Father ) who did promise (e) (e) Joh. 14 26. & 15.26 . to send his Spirit , who , when sent , was to teach them all things ; ( i.e. ) every way to qualifie them for , and enable them proportionably to the work in which they were to be imployed ; yet he doth expresly tell them , that this effusion of the Holy Ghost upon them they were not to expect whil'st he was with them ; nor to receive till after his Ascension . (f) (f) Joh. 16.7 . If I go not away ( saith he ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( this Spirit , who was to enlighten , teach , comfort , &c. ) will not come unto you ; but if I depart , I will send him unto you . And accordingly we find he did , when after his Ascension he sent this Spirit in (g) (g) Acts 2.3 , 4. — fiery cloven tongues upon them . Yea , it seems to be evident , that Christ did not at this time ( when he breathed on them , and said , Receive the Holy Ghost , &c. ) indue them with those gifts , because after this , we find his command to them (h) (h) Luk. 24.49 to stay at Jerusalem , until they should be indued with this power from on high . Nor need we say ( as one (i) (i) Mart. ex Brent . doth ) That the Spiuit was here given only thus far , as that they were lightly and in a small measure sprinkled with his grace , being afterwards more fully to be indued with his power : For , though it be indeed the work of Christ to give to those whom he calleth to the Pastoral Office , such gifts and sufficient endowments , as shall make them fit for , and in a good measure able to perform that charge to which they are called ; yet in this Commission Christ doth not ( as even the same Author confesseth ) so make them presently Preachers of the Gospel , as immediately to send them forth to the work ; but they are yet to stay till this power , and these abilities be given them from above ; and therefore , 3. Sect. 6 It may very probably ( if not certainly ) be supposed , that by the Holy Ghost there given , is meant , the Gift , or Authority of the Evangelical Ministry , whereby they were made Apostles , and Preachers to the world , for the collecting and gathering a Church to Christ , and for the feeding and governing that Church being gathered : Preaching and proclaiming Remission of sins to the world , upon their sincere Repentance from dead works , and unfained Faith in Jesus Christ ; and Retaining the sins , and preaching the certain condemnation of those who will not repent , nor (k) (k) 2 Thess. 1 , 8 , 9. obey the Gospel . For these Ministrations are all The gifts of the Spirit , as the Apostle (l) (l) 1 Cor. 12.4 , 5. & per totum . evidently teacheth . There are ( saith he ) diversities of gifts , but the same Spirit : What gifts ? It followeth , There are Differences of ministrations , &c. And if we consider the whole series of his discourse in that Chapter , concerning the several Members of the body having their distinct offices , we must acknowledge , that he speaks there not of Gifts as endowments , and inward qualifications of men , but chiefly as of their capacities and relations in the Church , the places and offices to which they are called , and the works to which they are sent : as , Apostles , Prophets , Teachers , &c. which Ministrations are all from the same Spirit , and called Gifts also . (m) (m) Rom. 12.6 , 7. Having gifts differing — whether Prophecy , — or Ministery . — And Christ is said to have (n) (n) Ephes. 4.8 , 11. given gifts , when he sent Apostles , Prophets , Evangelists , Pastors , Teachers . So that we may well conceive , that the thing which Christ doth , when he saith , Receive ye the Holy Ghost , is , but to give them their Commission , constituting them his Apostles and Messengers to the world ; impowering them to remit or retain sins : To preach pardon and peace , and to absolve the penitent , or to cast out and cut off by excommunication the impenitent : In a word , he committeth to them the charge of the Gospel , or that ministration which is the (o) (o) 2 Cor. 3.6.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ministration of the Spirit ; constituting them Ministers of the New Testament , not of the letter , ( as in the Law ) but of the Spirit . 4. And in no other sense doth our Church use this Form in her Ordinations : not pretending to give the inward either sanctifying Graces of qualifying gifts of the holy Ghost ; but indeed giving a Commission to , and conferring upon the Person ordained the charge and Authority of the Evangelical Ministery , which is the ministration of the holy Ghost . And why she may not most conveniently make use of the same Scriptural expressions , when she conferreth the same Authority , as to the Preaching of the Doctrine of Faith and Repentance , which is as the Key of heaven committed to their ministery , which bindeth , or looseth : Remitteth , or Retaineth sins : I have not yet seen any sufficient reason given . But

Sect. 8 Neither is this all the Authority which the particular Pastors are allowed with us : viz. To preach the Word , and by Doctrine to bind or loose : for , there is yet somwhat more committed into their hands . Some part at least , yea a very great part of Discipline too , even in those very parts of Discipline which are said to be denied them . As 1. Publick Admonition . Publick Admonition : I have sometimes wondered , Sect. 9 that this should be charged upon the Bishops , and laid as a great exception to their Government , That the particular Pastors are hindered from the exercise of their Office , and in this particular , The publick Admonition of particular offenders : When we may admonish , and ought to do so , not privately only , but publickly also . Yea , before the Bishop layeth his hands on any , he requires their promise to do it , and they engage it . For so is the question ; (p) (p) Form of Ord. Priests , Quest. 3. Will you be ready with all faithful diligence to banish and drive away all erroneous and strange Doctrines , contrary to the Word of God ; And to use both publick and private Monitions and Exhortations , as well to the sick as to the whole , within your Cures , as need shall require . The Answer is , I will , the Lord being my helper . 2. Sect. 10 Absolution of the Penitent is another part of Discipline . And are we hindred from this ? neither . For , we are not only in our own Publick Offices , after the Confession of sin , Absolution . to pronounce in general The Absolution to those who truly repent ; but particularly also , in the Visitation of the Sick , upon their serious and credible profession of Repentance , in the name of Christ to Absolve that particular person . And though indeed we have no power ( nor is it fit we should ) to give Absolution to any who lieth under a Publick censure ; ( all reason requiring , that the same hand which bound , should also loose ; Nor can it be jugged that a particular inferior Pastor hath authority to take off the censure past by the Authority of a publick Court ) yet those who have known the exercise of Discipline among us , know also , that as the Sentence of Excommunication being passed in the Bishops Court , it is to be pronounced by the particular Pastor in the Congregation : so by him also ( the Bishop being first satisfied ) the Penitent is to be again received in . So in the case of other Censures , though the Sentence passe in an higher Court , yet the particular Minister is to manage it , in the Publick Admonition of the Offender , and Absolving and restoring the Penitent . 3. Sect. 11 Suspension . Again , In case of Scandal , and notorious sin , we are not onely permitted , but every particular Pastor is expresly enjoyned to exercise that part of Discipline in Suspension from the Holy Table , the Sacrament of the Lords Supper . Consult the Rubrick of our Communion , ye will find this power put into the Ministers hands . (q) (q) Rub. 2. & 3. before the Communion . If any of these ( sc. who would communicate , ) be an open , notorious , evil liver , that the Congregation by him is offended , or have done any wrong to his neighbours , by word or deed : The Curate having knowledge thereof , shall call him , and advertise him in any wise not to presume to come to the Lords Table , until he have openly declared himself to have truly repented , and amended his former naughty life ; that the Congregation may be thereby satisfied , which afore was offended : And that he have recompensed the parties whom he hath done wrong unto ; or at least declare himself in full purpose so to do , so soon as conveniently he may . But what , if notwithstanding this , the person will not be warned to keep away ; may the Minister do no more ? yes , he must not suffer him to come ; for so is the very next Rubrick . The same order shall the Curate use with those , betwixt whom he perceiveth malice and hatred to reign , not suffering them to be partakers of the Lords Table , until he know them to be reconciled . And if one of the parties — be content to forgive , and to make amends — and the other will not be perswaded to a godly unity , The Minister OUGHT to admit the Penitent person to the holy Communion , but not him that is obstinate . Yet again consult the Canons and Constitutions , which were , and are to be observed in the Church of England ; there ye find this expresly enjoined . NO Minister shall in ANY WISE admit to the receiving of the holy Communion ANY of his Cure or Flock , which be openly known to live in sin notorious without Repentance : NOR ANY , who have maliciously and openly contended with their Neighbours , until they be reconciled : NOR ANY Church-Wardens — who having taken their Oaths to present to their Ordinaries all such offences as they are particularly charged to enquire after — shall ( notwithstanding their Oaths , the faithful discharge whereof , would be a chief means that publick sins — might be reformed and punished ) wittingly , and willingly , and irreligiously , incur the crime of perjury , in neglecting or refusing to present such publick Enormities . —

These are the express constitutions of our Church , that would every Pastor be careful to do in this case , as he is not only permitted , but enjoined to do ( so far are we from being hindered the exercise of our Office ) there would be no ground for that grand charge of promiscuous admissions , and impure mixtures at our Communions . And if this part of Discipline be not put in due execution , it is not because the Pastors are not suffered to do it , but because they are not careful and diligent to do what they are not only suffered , but required to do . Let us then not lay the fault upon the Prelacy , or the Government , which must lie at our own doors . Once more ,

Sect. 12 4. Can we say that we are hindered from the exercise of our undoubted Office in point of Discipline ? when yet at the very time when we receive our Commission and Ordination , we are required , and do promise and engage our selves to do it ; for thus is the Question put :

Will you give your faithful diligence alwayes to minister the Doctrine and Sacraments , and Discipline of Christ , as the Lord hath commanded , and as this Realm hath received the same , according to the Commandments of God , so that you teach the people committed to your charge , with all diligence to keep and observe the same ? The Answer is , I will do so by the help of the Lord .

Sect. 13 Now then let but a serious considering man look what is required of every particular Minister in his peculiar charge , even by the Constitutions of this Church , as established under Episcopacy ; and judge whether it can with any shadow of reason be said that the particular Pastors are hindered from the exercise of their undoubted Office . Let but every Minister in his place seriously and faithfully set himself to perform those several duties and offices , which he is not only permitted , but required to do , and he shall have no reason to complain for want of work . If any particular person have been hindered from the actual exercising of any of these , by any particular person or Court , ( suppose it not for any default in himself , yet ) it is irrational to make a personal fault to be an irregularity in the Government and Constitution : Such miscarriages are not to be imputed to the Church , or the Prelacy , when the contrary is manifestly required in the Publick Forms , Rubricks and Canons . This Exception then is not wholly just , That the particular Pastors are hindered from the exercise of their Office ; for in a very great measure , and the most and chief parts we see the contrary .

Sect. 14 4. Excommunication , in whose hands . For the power of Excommunication , this is indeed denied them ; nor can I find that in any Age , either in the Jewish or Christian Church , any single Minister of a particular Congregation challenged it , or that ever any Church allowed it . To omit the practice of the Jewish Church , where the learned know , that a particular Priest or Levite never had that power ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but even their Niddui , the least and lowest of their Excommunications , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was passed in a Court ( though a lower and more private one ) but their greater Excommunications , both their Cherem , or Anathema , and especially their Shammatha ( which was called Excommunicatio in secreto nominis Tetragrammati , the Form whereof we find recorded by (r) (r) Drus . de Trib ●ect . lib. 3. cap. 11 Drusius ) were passed no where , but in the publick Courts , and Ecclesiastical Consistories , in the face of the whole Church . The first that we read of in practice in the Christian Church , is this Excommunication of the (s) (s) 1 Cor 53 , 4.5 . incestuous Corinthian : This now was not the Act of one single Minister in Corinth , but of the Apostle himself first (t) (t) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 judging and sentencing , ( though absent ) and then charging the Church ( when (u) (u) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . gathered together too ) to see it executed . Another we read of , is that of (x) (x) 1 Tim. 1.20 Hymeneus and Alexander ; this an Apostolical Act also , Whom I ( St. Paul himself ) have delivered unto Satan . And I dare challenge all the contrary minded to shew me any Church well regulated and constituted , where ever this was intrusted in the hands only of the Minister of a particular Congregation . Sure I am , had there been any such , we should have heard something of it in these dayes of Contention : But in all those varieties of Forms and wayes of Government pleaded for , none yet pleaded for this , but would have it in other hands . The Separatists , and with them , those of the Independent , and Congregational way , who are for a Democratical Government in the Church , place the Power of the Keyes , and this in particular , in the Collective Body of the Congregation together ; the Pastor having but his single Vote , and perhaps pronouncing the sentence as they decree . And in the Presbyterial way , it is as little allowed to the Parochial Pastor ; for though he with his particular Eldership be allowed the exercise of some lower censures , yet this of Excommunication is solely referred to the Classical Assembly : And if our Brethren account it there fit to deny this power to the particular Pastor , and fix it in the Classis : Why it may not now under Episcopacy be also denied to the Paroshial Pastor , and reserved to the Bishops Consistory , I see not : That the same thing should be no fault in the Presbyterian way , and a great fault in the Episcopal , seems somewhat strange ; we have therefore reason to judge , that this particular is no part of that undoubted Office , which our Brethren say , The particular Pastors are denied the exercise of ; when in their own way they do not allow it him .

4. Sect. ●● . But suppose there were many parts of the particular Pastors Office , which we were hindered to exercise , what must we conclude ? Is it therefore not lawful for us to submit ? Or , are we bound to exercise all that we judge to belong to our Office , whether we may be suffered or no ? The truth is , where we have liberty , we are obliged ; but where we are powerfully restrained , we are not . Our Ministry it self we cannot publickly exercise without leave and license from the Magistrate in his own Dominions , and from those Governours who are set over us in his Church . And that we may sit down in peace , when hindred from the whole : We may also ; when hindred but in part , and may yet have liberty to perform the principal parts of our work ; To preach the Word , and Administer the Holy Sacraments . If the Laws and Powers , under which we live , deny us liberty to exercise what we are called to ; if causlesly , it is their sin , and they alone must answer it : but there can be no sin in our submission , and forbearance , when we cannot help it . Infallibly , if we are diligent , sedulous , and faithful in doing all that we can , and that we have liberty to do : that we do no more , will not be imputed , as a fault , to us , by any rational man , nor will it be by the Righteous God . Yea , we shall be very much eased of a very Great Charge , and much of that account will be taken off from us , which would , and must have been required of us , if all these things also should be laid upon our shoulders . But certainly the most gracious God will never make us accountable for that which we had not in charge . And seriously , I know not any Minister , who faithfully desires the discharge of his duty ; but he would be willing , very willing to be confined to his Study , and the Pulpit ( and could find work enough there ) if he might with safety and a good conscience be excused from the performance of all other charges and duties .

CHAP. VII . The Conclusion of this Part. From the foregoing Considerations inferring the lawfulness , yea and duty of an humble obedience to the established episcopacy : and pleading for it both for Peace and Conscience sake .

Sect. 2 WE are now also come to the close of this Argument . I have given some account of all the most material Exceptions taken to the Ecclesiastical Government established in this Church , and , I think , plainly ( I hope to the satisfaction of all sober minded ) have solved all those difficulties , and doubts , that might seem to lie in the way , to hinder a Conscientious Obedience to that Church-Politie , which by the express Laws of the Land we are obliged to conform unto . The exceptions , I confess , are many of them cited in the words of those Reverend Brethren of the Presbyterian perswasion : yet give me leave here solemnly and seriously to profess , that in so doing , I had no design in the least to enter a quarrel with them , nor to mis-represent their ends ; nor , do I here examine how far they may be a Motive to Petition for an alteration or Regulation of the establishment , to those in whose hands only such a power lies . But the exceptions being the same which were taken of old ; and all unsatisfied men do make use of these , and the others here spoken to , ( and none else that I know ) as Arguments to keep off themselves and others from obeying , and conforming to the Laws in being , perswading themselves upon these very grounds , they should sin in so doing ; ( and while men are setled in those perswasions , there can be no hopes of peace , but bitter animosities , and contendings , if not seditions and rebellions , while the Laws positively require obedience , and punish disobedience , and yet men think they should sin if they should obey ) I could do no less , ( if I did any thing to satisfie conscience in these scruples ) than to shew , that , if His Majesty , and our undoubted Governours under Him , should not yet see reason to alter the establishment , we are all bound to obey and conform ; and that notwithstanding any thing in these exceptions , we lawfully may do so , as far as in our places the Laws and Constitutions require that we should .

Sect. 2 And now what remains , but that I passionately intreat for Peace and Obedience ? We have been divided , and we have contended long enough . O let the Peace of the Gospel be precious in our eyes , and let us by this evidence that we indeed obey the Gospel of Peace : The way to Peace is not to consider what our Rulers should do , or how far they should yield to us , but what we should do our selves ; if they mistake , their errors in Government will not excuse the sin of our disobedience . Let us do our parts , and if we have not the wished for Peace , the fault will not lie at our Doors : yea , let us do our parts , and we shall have Peace . Would we be conscientious in our obedience , the Powers of Hell cannot be able to divide and ruine us . The wounds of the Church have been too long open , This is all that we can do to close them . O let the tears of the Mother , have some effect upon , and draw some pity from the hearts of her children ; if we unite not , she must expire . Unity and Peace is the best fence to the Vineyard of God , let us obtain , and maintain this , then shall neither the Wild Boare of the Forest be able to lay her waste ; nor the subtile Foxes within pluck off her grapes , or destroy the Vine . It is within reach , we may have it if we will our selves : and that only by our obedience and ready submission to the Publick establishment . Never look for Peace in this , nay , not in any Church , if the members may refuse to obey , while ever they see any thing which they judge fit to be altered in the Government . But though something there may deserve an alteration , yet if it be not altered ( because those , to whom that power belongs ( and they only are judges ) see it not convenient , because the benefit of alteration possibly may not countervail the mischief of a change ) and lawful to be obeyed , The Peace of the Church must oblige us to obedience . Such is our case at present in reference to the established Episcopacy ; it is that only Government which our Laws acknowledge , that which they oblige us to conform to , and wherein it hath been cleared there is nothing but what a conscientious Christian may lawfully submit to : O then for the Lord-sake , for the Churches , for Peace , for Conscience sake let us obey .

Let me , for a close of this Chapter , and Argument , but propound these four things to be seriously weighed and considered .

1. Sect. 3 If the Episcopacy established be indeed so contrary to the Word of God , and the Primitive pattern ( as is suggested , and some pretend ) that it is altogether unlawful to submit to it , or exercise our Ministery under it , according to the Laws thereof : it cannot be avoided , but that we must charge the whole Ministery of England , that continued in their publick stations , and exercised their Ministery according to the publick Rules of this Church , ever since the Reformation , till these late confusions , to have lived in manifest sin ; and to have been guilty of a sinful compliance with corrupt men against the interest of Jesus Christ . And what an uncharitable and unchristian judgement would this be ? What! all those famous Champions ; some learned Writers by their Pen maintaining the Truth of the Protestant and Evangelical cause against the Romish adversary : Many Holy Confessors , Glorious Martyrs , who were not afraid to lay down their lives at the Stake , and by their Constancy shewed their Courage , who for the Testimony of Jesus (a) (a) Rev. 12 11. loved not their lives to the Death : Some of these , were Bishops themselves : Others not only submitting to , but acting in this Government ; All exercising their Ministery by vertue of their Call , by these hands : And yet ( it will be a strange Censure ) all guilty of manifest sin in their very Calling ; in those Actings , Ministery , and Preaching , which yet God was pleased to honour with the glorious success of the happy conversion of so many souls to God ? Hath this been the sad fate of Poor England , that among all the Reformed Churches , she only hath never had ( till of late ) any Publick Ministery , but such as have been guilty of manifest sin , in their very Calling , and whole exercise of their Ministery ? God forbid . 2. Sect. 4 Upon the same ground ( if those principles be good ) it must follow also , That all those Christians , which attended on that Ministery , and did communicate in the worship established ( howsoever , otherwise , they made it their care , to serve God in righteousness and holiness all their dayes ) must be concluded to live in manifest sin , even in their hearing , and attending upon , and communicating with this Ministery , which was only exercised according to the Laws of this Government ; and that none were pure , or worshipped God aright , but such as drew off from our Church , and separated themselves from our Communion . And now , whether in this we shall judge righteous judgement ; I shall appeal to all the sober spirits , and godly-wise in the Land . 3. Sect. 5 If upon the fore named causes , men shall still account it unlawful , and therefore refuse to conform to the Government , and to obey the Laws established ; What a wide door must there needs be open to an unavoidable and perpetual Schism in this poor Church ? Our Governours judging that they are bound ( as indeed they are ) to preserve the honour of the establishment , and the Laws in their vigour ; and too many thinking that they are bound ( when yet indeed they are not ) to oppose , or withdraw , or suffer , rather than obey ? And what a bane this will infallibly be to Piety as well as Peace , we need not search very deep , to Devine ; too sad experience , will too soon be a manifest conviction . 4. Sect. 6 And , what is not of the least or lowest consideration : How many good , and pious , and tender Christians , through this mistake , will be unavoidably exposed to sufferings , and miseries , when they have sucked in , and are possessed with these dividing principles , it is no difficult matter to foresee : when the Laws are not Bruta Fulmina , but have an armed power to force obedience , and to punish the disobedient . And howsoever therefore some may resolve willingly so to suffer , and may triumph and rejoice in their sufferings ; yet He that would have real ground of joy , had need first look well to the cause of those sufferings . (b) (b) 1 Pet. 4.14 , 16. If indeed ye suffer for Righteousness sake , happy are ye , The Spirit of Glory and of God resteth upon you ; and even these will be a Crown of Glory , and a Diadem of Beauty upon your heads . But really , if your sufferings be , only for not obeying that just Authority , that is set over you ; and in such things too , wherein ( for any thing in the nature of themselves ) we might lawfully conform , without sin ; whatsoever your pretence , or fancy may be , you will never be able to give any good account of , or to answer your very sufferings to God , or Men. Not to God , who called you not to them , but commands you to obey : Not to the King , nor your Governours , who delight not in punishing ; but would rejoyce in the Peace , and Prosperity of the Church , and of every Subject ; Not to your Relations , nor your Posterity , who depend upon you , suffer in you , and may be exposed to misery , reproach , and want , through your temerity and folly . Really , in this cause , I fear , ye will not bear the character of those Christians , ( of whom (c) (c) Tertul. ad Scapul . O miseri siquidem mortem vultis , praecipitiorum & laqueorum abundi habetis . Tertullian speaks ) who in the cause of Christ and Christianity boldly appeared , yea rán in troops to the Heathen Judicatories ; so many , that it made one of their Persecutors cry out to them , O wretches , if ye desire death so much , have ye not halters , and precipices enough at hand ? as if their Persecutors were even weary in tormenting . I fear , I say , your sufferings will not bear this character , for the cause is not the same . But rather of those , of whom Clemens Alexandrinus makes mention , Antonin . Arrian . apud Tertul . ibid. Clem. Alex. Strom. lib. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and blameth , who , he saith , had nothing of Christians but the name : who were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , certain Hereticks , who were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , did voluntarily offer themselves , or leap into death : They were indeed publickly punished ; but they brought death upon themselves ; They neither did bear the character of Martyrs ; nor did their death deserve the name of Martyrdom . Now what comfort , what peace , what rejoycing can men expect in sufferings upon such accounts as these ? Oh let us consider , whether any of these Pleas will bear us out , or be a sufficient excuse for our Disobedience , at that Great day of Reckoning , when the secrets of our hearts shall be laid open at that dreadful Tribunal of Jesus Christ . We may here please our selves in our oppositions , and appearances of zeal , but indeed Pseudonymous ; and have a kind of glorying in our sufferings : But when Christ shall come to charge upon us the Contempt of an (d) (d) Rom. 13.2 . Ordinance of God , in disobeying those Laws , to which we were obliged , and might have submitted without sin ; judge ye , how far it will stand you in stead , to pretend sin in the Governors , or some irregularity in the Government , as to the justification of Schism , or excuse of Disobedience , or the alleviating of those everlasting punishments which are due from the most Righteous God to those who despise his Laws , and resist his Ordinances .

Sect. 7 Thus , Reader , hast thou also this matter of contention concerning the Government of the Church , the established Episcopacy , examined and discussed . If thou expectedst elegance of stile , flowers of Eloquence , or ornaments of Learning , I confess , thy expectation is frustrated , they are things to which I dare not pretend : But I hope it will not be accounted arrogance if I say , thou mayst here have met with soundness of Doctrine , and evidence of Truth , and the cordial desires of an honest Heart for the peace of the Church , which we may have , if we will but do our parts in all that lawfully we may , notwithstanding any thing that yet hath been objected , in reference to this head , The matter of Ecclesiastical Government . Let it be our care to approve our selves unto God , as such who bear not Nomen Christianum in contumeliam Christi ; but as such , who (e) (e) Phil. 2.15 . as the Sons of God , by an holy , harmless , undefiled , humble and peaceable conversation in all things , sincerely endeavour to (f) (f) Tit. 2.10 . adorn the Gospel of Christ , which we profess : That (g) (g) 1 Pet. 2.12 , 13 , 15. those who seek occasion to reproach us as evil-doers , may yet by the good works which they shall behold in us , be forced to glorifie God in the day of visitation : while we conscientiously submit our selves to every Polity among men , legally established both in Church and State : This being the will of God , that with well-doing we put to silence the ignorance of foolish men . In a word , would we live , and indeed see (h) (h) 1 Pet. 3.10 , 11. good days , let us be sure to refrain our tongues from evil , and our lips that they speak no guile : Let us eschew evil , and do good ; let us seek peace and pursue it .

FINIS .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A Peace-Offering . The Second Part. WHEREIN OUR DIFFERENCES Are examined as to the LITURGIE . AND It is shewed that herein they are not so Great , as for which to Divide the Church ; Nor Any thing in this , but what may be lawfully used and Complied with .

CHAP. I. The Differences about the Liturgy noted , and some Scandals observed to be given by the non use thereof .

Sect. 1 THE World is witnesse , what a Great Controversie is raised about the Liturgy ; and the Rites and Ceremonies there enjoyned to be used . I need not report what a matter of Contention there hath been successively in the Reigns of the three last Princes , who have sate upon the English Throne , and is still continued , and agitated , I think , with more exasperation and bitternesse now : When yet the happy return of His present Majesty , and the Blessings upon us by his restauration should have prevailed more with us to study Peace and Love .

Sect. 2 When through the wonderful blessing , and adorable providence of God , His Sacred Majesty was ( after the barbarous Murther of His Royal Father ; and His own violent extrusion from the Throne of his Ancestors ; and a bitter exilement in a strange land ) at length restored in Peace , and by His return the Ancient Laws also restored to their vigor , which had been so long , and so violently interrupted : Thousands of conscientious loyal hearts passionately called to their Ministers for the use again of the established Liturgy in the publick worship of God . Many able , faithful , and conscientious Ministers , who thought it their duty , and did therefore still use it , during all these late times of Confusion ; wherein they despised the hazard of their Liberty , Estates , and Means of subsistence , in comparison of their obedience to the standing Laws ; were now revived , and filled with joy , that with boldnesse and confidence they might now use that , which before they onely could do in private . Many others , who , during those violent Usurpations in the Land , and the Sword being over us , thought it a Lawful and Christian prudence so far to give way to the furies of men , as to forbear the use of that particular form ; rather then forsake their station in the Church , and lay by the use and exercise of their Ministry in their several Congregations : Now , those fears being over , and there being no plea of any restraint from the Powers above us ; but a full liberty open to obey the Antient Laws , which were , and are still , in force ; and these Laws laying a strict charge and injunction upon all Ministers ; They were convinced of an Obligation , and a duty incumbent on them to conform to those Laws in returning to the use of the Liturgy , and Form of Worship prescribed : being Conscious that they could not be acquitted of sin before God , if they despised those Laws , where they saw no material evil in the works required . This they judged to be both lawful and expedient for them : not onely fit , but their duty to do .

Sect. 3 But Hine illae Lachrymae . While some conscientiously conform to the Laws in being , in the use of the Liturgy , and enjoyned Rites of the Church of England ; seeing nothing in either , but what , in their judgement , they may lawfully do ; and therefore , being commanded , thinks they are bound in Conscience to do : Others ( I verily believe ) both Learned , and Conscientious , peaceable men , out of a tendernesse of Conscience , afraid to sin against God in any thing , especially in matters of publick worship , wherein we are to draw so near to God ; seeing not that evidence , and judging some things evil , at least to be imposed , in these things : dare not yet comply in that use , being not convinced of the lawfulnesse , are affraid least they should sin in the doing of it , in the mean time not condemning others for their practice , but only taking , and desiring a liberty for themselves for forbearance , and between such as these , no man doubteth , but there may be an happy composure , and accommodation at least , and we may live in peace .

Sect. 4 But from this different practice , how do abundance of others take occasion to make parties , and foment divisions in the Church ? It is not unknown , that there are multitudes of discontented minds of all perswasions , and such as make Religion only a matter of Design and Policy , being zealous only so far , and in such things as are pleasing to a party , and may make them eminent in a side which they have espoused . It is a bitter affliction to my Soul to see some , who have no way to commend their zeal for the Church , than by reproaching and vilifying of others , who are not in all things of their mind , charging Schisme , Heresie , Faction , and Rebellion , not only upon those who are really guilty , but upon all , who in the least circumstance come not up fully to the established Rule , though in other things they are as Peaceable , Humble , Faithful , Loyal , as any in the Church . On the other side , my Soul cannot but mourn in secret , and mine eyes run over with tears , to see , how many , for the particular miscarriages of some persons , have thought it no sin to lay loads of reproaches upon the Church it self , and its whole constitution : So that now , if any do ( as they are bound ) walk according to the Laws of the Church ; submit to the Rites ; use the Publick Forms : Howsoever they are ( even their Adversaries being Judges ) otherwise , Able and Learned , Judicious and Pious , Faithful and Painful in their Ministery , Constant and Eminent in the Pulpit , unblameable and exemplary in their lives ; yet what are the titles of honour , that the foul mouths of discontented men cast upon them ? even , for this single use of a Common Prayer , and conforming in ( in their judgement ) an innocent Ceremony , They are , Baals Priests , Idol-shepheards , Dumb dogs , Time-servers ; at the best , Having but a Form of Godlinesse , but denying the power thereof ; themselves Limbs of Antichrise , and their very habits , Garments of the Whore . Now for such Spirits , as these do discover themselves to be , I know not how the Church should obtain , nor why she should trouble her self to seek their peace . These being near allyed to those Horsemen ( mentioned in the [a] [a] Rev. 9.17 . Apocalypse ) out of whose mouth proceeded nothing , but Fire , and Smoke , and Brimstone , The Church cannot well deal otherwise with them , then the Apostle would have such [b] [b] Tit. 1.10.11 . unruly and vain Talkers , and Deceivers in his time dealt with ; Whose mouths must be stopped , who subvert whole houses , teaching things , which they ought not , for filthy lucres sake .

Sect. 5 But for those men who are of a better temper ( as , I am confident , thousands there are , who cannot be chargeable with , nor will any Christian Charity be suspected guilty of these Crimes ) who are yet unsatisfied as to the lawfulnesse of Conformity , and therefore yield it not themselves , nor advise to it , but petition it may not be imposed ; yet condemn not those that do , yea , were they convinced , they should not fin in so doing , they would conform themselves . Here me thinks it should be no difficult matter to perswade a Compliance , and to shew that it may be yielded without sin ; and such spirits should be willing to receive satisfaction , and take no pleasure in disputing away their Peace .

Sect. 6 We are not here to dispute the Cause of the Liturgy , as to every thing in it ; nor to inquire whether it may be mended , but for the present grant it may , and expedient that it should , and we know it is under Consideration ; nor to debate , whether it be lawful for the Church , or her Governours to impose it upon all her members . But , she judging this the best way to preserve her Peace ; to keep out her Enemies ; and to keep her own Members in unity and order , viz. to require of all , a due Conformity to her Constitutions in the use of this prescribed Liturgy , and the practice of such and such Rites ; All that we now have to do , is to examine , ( not Her reasons of imposing , but ) whether , and how far we may , or ought to obey the imposition , whether we may lawfully , or ought to use the publick Forms , and suffer our selves to be tyed up to them .

Sect. 7 And here , though indeed the dispute of these things make a great norse in the world , and the distance through the heats of men , and designs of some , is exceeding wide : Yet let us well weigh the nature of the things in dispute , we shall see there is nothing in them of such moment , as will countervail the losse of our Peace ; there is nothing in them of so dire an aspect , as to affright a considering Christian from comming near them ; nor , when the heat of Contention is abated , and the Animosities of sides laid down , and men soberly consider , not what this side requireth , or the other denieth , but , what is fit for each in our places to do , will the differences be so wide , as now they appear : but much more may be done in obedience to the Laws , and pursuance of Peace , then is yet by some thought good to be yielded .

Sect. 8 For many , that yet dissent , and forbear the use of the prescribed Liturgy , I dare be their Compurgatour , that they abhor the principles of Faction , and Disobedience . Yet , Scandal given by then 〈…〉 the 〈◊〉 . let me desire them seriously to enquire whether by their non-use , and forbearance of this , they have not given too much occasion of offence , and a various Scandal .

1. Sect. 9 To the Church ; In bringing an evil report upon her Discipline , and Constitutions ; upon her Worship , Scandal ● . To the Church . and Publick Offices . When men who are either strangers to her Laws and Practice , or are not well able to judge of the Reasons of them , come to understand what she requireth of all Ministers , and in all publick Assemblies ; that These are her Rites ; These the Publick Prayers ; and yet that such and such Faithful and Godly men use them not , dare not use them for fear of sin : What will they judge ? but surely such men will obey , were the things lawful to be obeyed : or surely this Church bindeth her Members to very hard conditions , and layeth upon them very grievous burthens , when such Learned and Conscientious men are not able to bear them . To them without . 2. Scandal 2 Sect. 10 To them without , to keep them from entring . Really it cannot well be imagined , what a stumbling block before these is the Non-Conformity , to the legally established practises , as some one or more known or reputed godly Ministers . We cannot imagin that strangers , who otherwise might be willing to embrace the faith which we profess , and to enter Communion with us , should now so readily do it ; when they must needs be affrighted by our Divisions : either concluding from our different practises , that we are of different Religions , and so know not which to chuse , judging of us , that we serve not one Christ , when we cannot agree in one worship ; or concluding the Laws and conditions of our Communion to be much too hard and rigid for them to submit to , when such eminent persons among our selves will not , and plead they cannot conform to them . 3. Scandal 3 Sect. 11 To many tender and religions hearts within , to affright them from obeying . To the weak and tender hearts within the Church . Many that truly fear God , and the desire of whose souls is to serve him in sincerity , and to attend upon his Ordinances and Worship daily : Yet when they see Ministers ( whom they highly reverence for their parts , and piety , and judge some of the most able and conscientious in the land ) to deny this form of Worship , and rather lay down their Ministery , then submit to these Rites and Liturgie , they are under a sad temptation to think , that surely some grievous corruption sticks to our worship ; some strange prophanation is in our use of these Ordinances ; and then to judge it unlawful to come to our Assemblies , or hear that Minister who reads the Common-prayer , or doth any thing else , which they see by others accounted unlawful . And thus they are in danger to lose their share in those precious blessings which they might receive from God , by his Word and Sacraments ; where they might (c) (c) Isa. 66.11 . suck and be satisfied , and indeed find the breasts of true consolation , and milk out , and be delighted with the abundance of the Churches glory . 4. Scandal 4 Sect. 12 To the prophane . To the prophane , and ungodly . When such men as are noted eminent , deny obedience to authority ; They will be apt to Despise Dominion , and speak evill of Dignities : if sober men refuse the practice of the sacred Rites ; Those will blaspheme them . The Kneeling , Holy and Humble Adorations , and solemn singing , shall be in the Prophane mouths , Ducking , and Cringing , and Fidling , and Fooling . Yea , if they , who bear the name of holy learned men do disobey the Church in one thing ; Those will think they may do it in another : if These may disobey her constitutions ; Those will think they may despise her Discipline , Admonition , and Censures , and be as carelesse in the ordering of their lives , as they see others in the matters of Order and worship . And when the Church shall take account of these prophane persons , for their neglect , and carelesse contempt of the Ordinances of God , and their constant absence from those sacred services , and publick Religious duties , ( though they care for neither , and prefer their worldly profits , or loose carnal pleasures before them , yet ) from hence they have a word and plea put into their mouths ; The Worship is corrupt , your service abominable , good Christians cannot come to it ; Take away your Forms , or mend your Liturgy , and we will attend . 5. Scandal 5 To Religion it self : And the serious practice of Piety . Sect. 13 To Religion and Piety . When those who have a name of eminency for the strictest Christians , and the holiest men , shall yet walk in wayes that have an appearance of Schisme and Disobedience ; How ready are prophane men to impute those crimes to Piety it self ? And then no man shall sincerely set himself to promote the power of Godlinesse , to rebuke open sins or enormities ; exhorting to , and being himself a pattern of a strict and holy life ; but he shall be in their mouths a Precisian , Factious , Schismatick , and what not ? when , really , Religion and Piety is the mother of no such brood ; but the personal miscarriages and indiscretions of some ( otherwise pious , ) men have administred too much occasion of the Scandal . Scandal 6 Sect. 14 To the Schismatick , and Separatist . 6. To the proper Schismatick and Separatist ; Justifying and confirming them in their separations . When many of their principal arguments , against our Church and Worship , have been taken from the practice and writings of some non-conforming Brethren at home . I confesse they have not been sufficient to prove their Conclusion , That therefore they must separate from our Communion , or , therefore they may not communicate in our Church-assemblies , which even the sober non-conformists have often clearly refuted : yet it is too evident , that the premises , some of them at least , have been taken from themselves , such as concerning the nature of a particular visible Church , its Constitution , Officers , extent of Power , &c. and Corruptions in Discipline , Worship , &c. while the one pleads against Episcopacy , and the power of Bishops over a Province , or Diocess ; That there was no other particular Church in the Scripture-times of larger extent , then one single Congregation , no such thing as a Diocesan , yea , or a National Church ; no higher Officer than the particular Pastor of that Congregation ; no degree in the Evangelical Ministry ; no subordination of one Pastor to another , &c. Have not the other justified , or laboured to justifie their separation , by these very arguments end eavouring to prove that we have no true Churches ? yea , and have not the Independents made the same plea against the Presbyterial way too , in their Classical , and Provincial Government ? When the one pleaded the Corruptions in the worship prescribed , Innovations in the Rites established ; Have not the other made use of the same Plea , making the same corruptions a ground for their forsaking of our Communion ? These things are too too evident . 7. Scandal 7 Sect. 15 To the King and Nation . Lastly , To the King and Nation , In bringing , or at least being an occasion of an evil report upon both ; for , when such Laws are established , such things required , and yet so many , so noted , so eminent persons refuse to yield obedience ; and , it may be , others of more unquiet and turbulent Spirits , will be too ready to raise Commotions about them : The King cannot in Justice and Honour , but maintain his Laws ; it cannot be expected , but the Penalty of the Laws will be in some measure executed upon the Disobedient ; now , especially if many should disobey , and consequently suffer ; what a noise will this make in the world ? and according to the different judgements , and humours of men that hear it , how will it bring a reproach upon both ? In some mens accompts , The King shall be a Tyrant , not a Father to the Church ; who makes such Laws , which his consciencious Subjects cannot obey , for fear of sin against God , and are yet punished for disobedience , even persecuted for Conscience sake . Among others , when they see so many disobey , and be so unquiet under the Laws : The whole Nation shall lie under the reproach of a troublesome , disquiet , discontented , factious people , delighting still in Sedition and Rebellion ; as if they would indeed make good that By-word , that the King of England hath such a people to rule , as he may fitly be termed Rex Diabelorum . Pudet haec opprobria nobis .

Sect. 16 Let no man think me so voyd of all sentiments of Piety and Charity , as to judge these Brethren indeed guilty of all these scandals , as by them willingly given , or justly and necessarily drawn from their practices : for I seriously professe , my only design is to intreat my Brethren duely to consider , whether some occasions of stumbling be not by their practices laid in the way of such , who are thus scandalized : and to consider what some corrupt minds ; or , well-meaning , but weak men may be too apt to draw from thence : and to beseech them to shew so much love to , and zeal for the honour of their King and Country ; of this Church and State ; so much tenderness for the interest of Religion , Piety , Unity , and Peace , as to put forth themselves to the utmost to promote all these : Not so much to consider how to maintain , or uphold the reputation of a party or cause ; but how far they may go , what they may without sin do in the use of those things , which the Laws command : That as much as in us lyeth , we may by no mistake , miscarriage , or indiscretion of ours be , in the least , an offence , nor give any occasion of offence to any ; to friend or foe ; to the righteous or ungodly ; to Papist or Protestant ; to weak or strong ; to those within or without the Church , [g] [g] 1 Cor. 10.32 , 33. Neither to Jew nor Greek , nor to the Church of God : Cordially seeking , not our own profit , but the profit of many , that they may be saved .

CHAP. II. Some General , undoubted Maximes , concerning the Obligations of Humane Laws , applied to the particular Case of the Liturgy , &c.

Sect. 1 AS for the use of the Liturgy , to which the Lawes of this Church and state , of unquestionable Authority , do undoubtedly bind us ; let us consider , whether there be any thing in it , which a conscientious christian , who desires faithfully to discharge his duty to God and the Church , may not submit , and conform to . And if it may lawfully be used , I shall be confident , that no rational man , or peaceably minded Christian will say , that the adding of a command to that which was before lawfull , should now make it unlawfull : or that we should sin in doing a thing , when commanded , which we might do without sin , if not commanded . And if we may do this without sin , I shall presume , there is that zeal , in all that love the Church , to its peace , that will engage them to do it , if upon no other account , yet for Peace sake .

Sect. 2 We shall here ( to prepare the way ) consider how far there is a perfect agreement among all sober men of both perswasions , in reference to the Obligation of Lawes upon conscience , and applying these to the particular case of the Liturgy , we shall see how really little the matter of difference is , and labour to remove that , that there may bee a perfect conformity so far as the Lawes oblige .

Sect. 3 1. I take this as an unquestionable truth granted and pleaded by all sides . That our First , Great and Principal Obligation is to Law , and Will of God : So that whatsoever we are to do in this or any others case , must not be repugnant to this , viz. it must be in it self lawful , Not evil , or sinful in the matter of it , for we are ingaged to God in an higher Obligation than we can be to any Laws of men whatsoever . And in case of a thing materially evil , this must be our rule : [a] [a] Acts 5.29 . That we obey God rather then men . We must not be scrupulous to refuse an active obedience to the Laws of men ( who have no power but by Commission from , and subordination to God ) when in obeying them , we should manifestly sin against the eternal God ; who is the onely [b] [b] Jam. 4.12 . Supreme Law-giver , and who is able to save and to destroy [c] [c] Mat. 10.28 . both soul and body . In this case those two Apostles , Peter and John , [d] [d] Act. 4.19 . appealing to the Consciences of their very Persecutors .

Sect. 4 2. I take it also , as undoubted on all hands , that the things which we do , must not only be lawful in themselves , but expedient also in reference to the several circumstances , and accidents that may occurre ; for many things may be in themselves lawful to be done , there being no evil in the matter of them , which yet upon the several emergencies , and from the circumstances of Time , Place , Persons , Scandal , he may neither be convenient , nor expedient , but the contrary ; and so during these emergencies , they become , at least accidentally , for those persons at such times unlawfully to be done ; as it is evident in the case of meats offered to Idols . [e] [e] 1 Cor. 10.25.31 . Whatsoever was sold in the Shambles , a man might buy , and eat , though it was probable some of it had been offered to Idols , it yet was nothing to him , who knew the [f] [f] 1 Cor. 8.4 . Idol was nothing , nor the meat offered to Idols in that regard of any esteem with him , but he eateth and giveth God thanks . But in case of Scandal , [g] [g] v. 7 , 8 , 9 , 10. all having not the same knowledge , where another might be offended , or encouraged by such an example to eat in Conscience to the Idol ; He should sin , who would not abridge himself of his own lawful liberty for the profit of the weak : Here the Apostles Rule is , [h] [h] 1 Cor. 10.23 , 24. All things are lawful for me , but all things are not expedient ; Let no man seek his own , but every man anothers welfare .

Sect. 5 3. It is as fully agreed , That , When a thing appears to be a duty , it is then , not only lawful , but , necessary ; and it must supersede all dispute about the near lawfulnesse or expediency : such a thing now , not only may , but must be dore . Here we are not to make scruples , or examine whether it be fit to be done , because , if a Duty , it cannot be omitted without sin . And without question , a 〈◊〉 once supposed● D●●y , is by the same supposed lawful , expedient , yea necessary : and no imagined expedience may super●●de a necessary duty .

Sect. 6 4. It is as clearly evident , and granted by all . That a Law made by a Lawful ( thougl . H●m●● ) A●●●ority ●●yeth an Obligation upon the Conscience . The Obe● 〈◊〉 a thing indifferent ; but in Conscience we are bould to yield it , and if we refuse it , we are under the guilt , not only of the breach of an Humane Law , but of sin against God , wh● gave the [i] [i] Prov. 8.15.16 . power to the Law makers , and whose [k] [k] Rom. 13.1.2.5 . ordinance is despised in the contempt of those laws . The powers have their authority from God , They are ordained of God ; therefore to resist , or disobey them , is to resist and disobey God ; and the end is Damnation ; the proper [l] [l] Rom. 6.21 , 23. fruit , and end of sin ; and Therefore ye must needs be subject , not only for wrath ; the fear of anger , or punishment by those in Authority : but for Conscience sake ; as obliged in Conscience to a duty which God requires .

5. It is also ( I thin● ) unquestionable among all knowing and considering men , That ( though no powers can oblige a Subject by any Law , to what is materially evil , Conscience being primarily bound [m] [m] Nulla●st necessitas ●●●inquendi q●ibas una est necessitas n●n delinquendi . not to sin by the Law of him , who is God and Lord of all , yet ) A just authority commanding that , which was before a duty , a new Obligation is laid upon the Conscience by this command of men , added to the command of God , so that Conscience is now tyed in a double bond ; even from God and Man ; and to disobey now , would be a double sin ; yea farther .

Sect. 7 6. It cannot be divided , That , A just Authority commanding , or forbidding that , which was before , lawful , either to be done or forborn , bringeth now an Obligation upon the Conscience of the Subject , which was not obliged before ; so far , that what I might lawfully do , without sin ; now when commanded , I am bound to do it , and sin , by the breach of an obliging law , if I do it not : and what I might lawfully forbear before , now , when forbidden , I not onely may , but must forbear , and conscience is obliged in sin , if I forbear it not . e. g. Christians are undoubtedly bound to acts of Publick and solemn worship of God ; suppose particularly , on the Lords day : and it being perfectly indifferent , at what hour of the day their publick meetings shall be , it being beyond dispute , that they may lawfully assemble at any hour : but they being once by authority of Church or State determined to such an hour , by that command they are bound to assemble at the time appointed : it being a circumstance on all hands confessed , where they may command , and we may obey , Again , to Fast , and humble our selves before the Lord , upon occasion of our provoking sins , or the presence , or sear of some heavy judgements , to implore pardon for the one , and the removing or preventing of the other , is , without question , a duty upon us by the law of God : and so it is also to meet for publick Praise and Thanksgiving : but the partic lar dayes and times are confessedly indifferent ; and none that I know , ever doubted the power of humane authority to determine them : and having so determined , we are obliged to observe them . Even those , who yet scruple the religious observation of the constant Fasts , and Feasts prescribed in this Church , such as the Lent Fast , Ember weeks , Vigils , and the observation of Saints dayes ; and the particular solemnities of Christs Birth , Resurrection , and Ascension , &c. yet grant in Thesi this to be true , That it is in the power of the Magistrate to appoint dayes either of Fasting or Thanksgiving , and that his law obligeth the Subject to observe them accordingly : which is an infallible evidence , that in things thus purely indifferent , the law of a just Authority obligeth , where before we were not obliged . And those Reverend Divines commissioned by his Majesty to treat about the Alteration of the Liturgy , making not this an exception against the Ceremonies imposed , That because they are in themselves indifferent , a law is not to be made concerning them ; or if made , that we are not obliged : but onely this , they desire such a law not to be made , because , though they be indifferent in the judgement of the imposers , yet they are not so in the judgement of the opposers , but held by some of them to be sinful and unlawful in themselves , and by others very inconvenient , and unsuitable to the simplicity of the Gospel . Which assures me , that were they in their judgments lawful to be observed , the command , would not be a plea why they should not be observed . I might give several other instances of such indifferencies . It is without doubt lawful in it self to eat Fish or Flesh at any time , but when upon just reasons , or prudential motives , a just authority shall command an abstinence from Flesh for such a season , we are for that season obliged to forbear it , so far as we are really able , unlesse we have a dispensation by the same authority that made the law . And indeed it concernes not Subjects to enquire the reasons why the law is made ; but whether the thing be lawfull , the matter of that law be not evil ; and when it was lawful before , it becomes a duty now . For the lawes of a just authority come in [n] [n] Prov. 8.15 Rom. 13.1 , 6. the Power of God , and it is a duty to be subject for conscience sake , ( as before was shewed : ) and therefore to deny to do that which is commanded , when it is commanded , or because it is commanded , is an high contempt of the ordinance of God , a sin of an high nature before God .

Sect. 9 7. Hence it also undeniably followeth ( nor is it denied by any who understand the nature and obligation of a law , ) That where a law made by such authority requireth our active obedience , ( i. e. to do , or not do , such a thing ) and layeth a penalty on those who observe it not ; the conscience is obliged to the duty , and it is not sufficient to submit to the penalty ; because the law engageth to the Fenalty onely secondarily , and accidentally , upon mens failures ; but obligeth conscience primarily and intentionally to the duty required . The sanction or penalty being added to preserve the honour and authority of the law , that it may not be contemned ; that when men do not , or will not for conscience obey , they may by the terrour of the punishment be kept from disobeying . And though by submitting to this punishment ordained by the law to those who break it , they may have satisfied the Courts of men , yet in this case they are not cleared from sin , or guilt before God ; because they were obliged actually to do the duty of the law , not only for wrath , but for conscience sake . The Murderer , Thief , Felon , is hanged , the Traytor executed ; thus the law of man is satisfied , as to the penalty , but the guilt of sin upon the conscience is not cleared , nor the man , with God , innocent .

Sect. 10 8. Neither do I doubt of consent in this , as a thing equally evident , That , though a law may not be so good as we could wish , or as indeed it should be ; yet if the matter of it be not evil , a sin forbidden by God , we are bound in conscience to obey it . It is not strange in the world , wherein the best men are not perfect , to see imperfections in the best lawes ; and some lawes made , which are not so good , or convenient , as they might be ; because they are like the men that made them , imperfect at the best : yet when they are not evil , no sin in the matter enjoyned , they oblige the conscience to conforme to them . It may be possible that we may be able to devise a better law , yet God never made particular Subjects judges of what is fit or not fit to be enacted for a law to the Community ; nor ever gave us power to prescribe a law to our selves , nor will he acquit us from sin , in disobeying a law which is not evil , upon our imaginations that it might be better . For we are bound to be [o] [o] Rom. 13.5 . subject , and to [p] [p] 1 Pet. 2.14 . submit , as patiently submitting to the Powers punishing us , without rebellion or murmuring : so especially readily doing , what they command us , in what we can , and may lawfully do ; [q] [q] Tit. 2.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without disputing or gainsaying . When I say ( lawfully do ) I mean still , the matter not being evil : for there may be somewhat in the Form , or other circumstances of the law , which may denominate that an evil law , and yet the subjects bound to obey that law , though not unto evil .

Sect. 11 9. I am therefore fully convinced of this also , which , I think , no conscientious understanding Christian will deny , That , though the making of such a law may be a sin in the law-maker , yet when that law is made , if it command not sin , it is to be obeyed by the subject . e. g. if a law be made rashly , without that serious consideration of the necessities , expediencies , and benefit of the people for whom it is made , this is sinful in the law-maker , who is bound to use all care , circumspection , and prudence , and advice , that is possible conveniently to be had ; again if a law do too much disproportion the offences and penalties , laying on a grievous and heavie censure , or capital punishment upon a light or trivial offence ( supposing no ill consequences likely to ensue of an higher nature , for this alters the case much , and makes the offence great in the circumstances , which is inconsiderable in the particular matter ) or inflicting onely a slight inconsiderable censure on an hain●us transgression , or capital crime ; This would be an evil , because unequal and unjust law : but it is evil only in the form of it ; and notwithstanding this doth still oblige the subject to obedience ; because the matter enjoyned is not evil , but may be done ; and the offences punished , are really offences , and may not be done . The formal injustice in the law , in the disproportioning of the penalties , is only the sin of the law-maker , and he alone shall answer it , and that only to the Lord above him : It is the matter only which concerneth the Subject ; And the sin of the law-giver can be no plea to justifie the subject in the breach of the Law , when it is once made , and given for a Law .

Sect. 12 All these are principles so evident both by Scripture and Reason , that all sober Christians ( I think ) and all Protestant Divines , that I know , do agree in them ; even those , who yet scruple in the particular case of the Common Prayer , and Rites of the Church of England , will , I presume , subscribe to these general things of the Obligation of Laws , made by a just Authority , upon the Conscience : And I am confident , were these things duly considered , and seriously weighed , there would be much more peace and charity in the Church , even among , and with those , whose judgements do dissent about some particular practices of , and laws in the Church .

Sect. 13 Well then , to apply these generals to the particular case in hand about the prescribed Liturgy , and the Rites therein ordained .

1. There is ( we all know ) a Law establishing this made by unquestionable authority : An Act of Parliament , legally summoned , legally chosen , justly constituted , confirmed by the Royal assent , whose only stamp and fiat , gives Laws their being . and makes them perfect Acts , valid and obliging .

Sect. 14 2. This Law requires the actual use of this Book , of all Ministers , upon very severe penalties . Now though the penalties have their proper use , for that purpose to which they are ordained , viz. to preserve the Law from contempt of men , to preserve the peace of the Church , which might otherwise be violated by some , who make no Conscience of the duty enjoyned ; and to prevail with some spirits , to do that , which otherwise they would not do ; The fear of wrath being one motive , though not the only one ; and though not the principal , but of an inferiour and lower , yet not of no consideration . Yet the Conscience of duty is the principal thing that should in this case oblige our conformity . For being convinced , and agreeing upon the fore named principles , that the Laws of a just Authority do oblige us in Conscience to yield actual Obedience , so that it is not indifferent whether we obey or no : we must also be convinced , that we are bound to obey this Law , nor can be excused of sin if we do not : supposing in this we should not break our higher Obligation to the Law of God .

Sect. 15 3. All the work then , which we have now to do , is to examine the Liturgy it self , and consider what we are required to do ; whether this be evil , or repugnant to the Law of God or no : for this case , as far as concerns our practice , admitteth no other consideration . For , the Law is made , and a Law is granted to have an Obligation upon the Conscience ; and though it should be supposed , there were some sin the Law-giver , or inequality in the form of the Law ; or that it is not so good as it might be , or we wish it were ; and that the things required are not antecedently necessary to be done : yet , if the things be in themselves lawful to be performed , there is , without all peradventure an Obligation upon Conscience to perform them .

Sect. 16 Let us then examine the matter of this Law , it is this ; It enjoyneth all Ministers in the Church of England to us● this form of Confession , Prayer , Praises , and Administration of Sacraments , and the Rites therein prescribed , in all the administrations of the publick worship of God . Now there is no imaginable reason , why any should refuse conformity to this Law , but what may be referred to one of these two heads ; The unlawfulnesse , or the inexpediency ( not of the constitution , but ) of the practice , And if I satisfie these two , that it is neither unlawful nor inexpedient , I am sure I shall do enough to justifie , yea ( considering the Law upon us ) to prove the necessity of this practice to any rational man .

CHAP. III. The Liturgy examined , and 1. That a prescribed form is not unlawful , proved .

Sect. 1 THe first thing that we shall consider , is the lawfulnesse of the use of this Liturgy , for this is the main , and this being cleared , the matter of expediency , ( considering the Law requiring it ) will soon be resolved . Here then our enquiry is , whether there be any thing in this form , which is in it self evil , or that may not be used without sin .

Sect. 2 Upon serious consideration with the best eyes and judgement , which I have , having also in view those many exceptions , both formerly , and of late made against it ; I must seriously professe , that I can find nothing , but what we may use , and submit to without sin . And really being convinced that we lawfully may do so , as to any thing in the matter of it , I must conclude , we must do so , in regard of the Law , that enjoyns it . In this case , therefore , for the satisfying of my self and others , ( for we are not to obey as brutes , but as rational Creatures , who are to know what , and to give a reason why they obey ) it is not proper for us to enquire whether it be well imposed ; but being imposed , whether may we lawfully use it ? Not , whether it were just or fit to make such a Law ; for of this we are not the Judges : but the Law being made , how far are we bound to obey it ? and this is our proper work .

1. Sect. 3 The Question then ( so far as concerns our practice ) is not , whether our Superiours may justly enjoyn this service , and require this use of the Liturgy upon such severe penalties ; The Question truly stated as to our practice . though I judge they may , yet for me , let every one abound in his own sense so as he publish nothing of it to disturb the peace of the Church , or raise in men an evil opinion of their governours : Negatively . nor suffering their own hearts to despise , or have a grudge against , or ill thoughts of their Rulers , or their Authority , God having unquestionably bound all , by his most righteous Law , [a] [a] Exed . 22 28. Acts 23.5 . not to revile the Gods , or speak evil of the Judges and Rulers , who are as Gods : and this Law forbidding not only reproach and calumny by the tongue ; but the iniquity of the [b] [b] Eccl. 10.20 . thoughts also . The same [c] [c] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 word is used both in Moses and Solomon , and signifies not only open rayling or blaspheming , but in the primary and first Notion , any , vilifying , contemning , or slighting ; we may not openly rail on them , like those impure Sectaries , who [d] [d] Jude 8. despise Dominion , and blaspheme Dignities ; nor privily detract from them : nor in our thoughts contemn , or slightly regard them ; for they are [e] [e] Psal. 82.6 . Gods , and to be reverenced , as well as obeyed : Their names , and honours are sacred , as well as their persons .

Sect. 4 2. The Question only is this ; we see what is enjoyned by a Law that bears the undoubted stamp and character of a Law of England , whether , and how far are we bound to obey it ? or thus , whether might these prayers , and rites , Positively . And the Affirmation pro●ed . have been lawfully used by us , had they not been commanded ; and so now , this use become a duty , being commanded ? for I take this to be undoubtedly true , that what is lawful in it self , becomes a duty , when enjoyned , even according to the principles of those Brethren who have declared , [f] [f] Due account , &c. to His Majesty , p. 4. That it is the desire of their souls to contribute their parts and interests to the utmost , for the promoting of Holinesse , Vnity , and OBEDIENCE to Rulers in all LAWFVL things . And I am fully satisfied in the former , that it had been no sin to use them , considered simply in themselves , had they not been enjoyned ; and therefore must conclude it now a duty to use them , and a sin not to use them being enjoyned , during the standing of that Law which enjoyns them .

Sect. 5 The consequence is clear upon the former principles , that , if it lawfully may be done , then in obedience to a law it must be done ; for I have purposely waved here the term of indifferent , which hath occasioned so much dispute , and men have not agreed upon the meaning of the word ; some would have that to be indifferent which is a middle , between lawful and unlawful , absurdly enough , when these , lawful and unlawful , are such as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they have no middle between them , all things that can be done must be one or the other . Others , not so irrationally , yet not very clearly , account that indifferent , which stands equally related to good and evil , and neither one or t'other : when it will be hard to find any one thing in matter of action , which is not clothed with such circumstances as will denominate it either good or evil : and the truth is , I judge nothing to be indifferent to be done or forborn ( for of such things we speak ) which hath not some measure of goodnesse in it , for I am sure no evil can be so , it must be forborn , it may not be done , but there are many good things , which either may be done , or may be forborn at some times and places ; and this is properly indifferent ; and what may be done , must be good , so far as it may be done . I take therefore an indifferent thing to be that which stands equally opposed , or related to a necessary duty , and to a sin ; such as we are not necessarily obliged to do ; nor sin if we do it not : but , for any thing in it self , we may lawfully either do it , or forbear it . Now a Law coming , and determining us either way , though there be an indifferency in the nature of the thing ; yet there is no indifferency in our obedience to a Law . And really if we acknowledge the thing required to be lawful , we cannot deny , but , we may lawfully obey ; and if we obey not , where we lawfully may , neither God nor man will acquit us from the guilt of resisting an Ordinance of God , as well as the Commands of Men.

Sect. 6 The antecedent is only doubted , whether this Liturgy , or these Rites prescribed may without sin , or lawfully be used ? I am clearly satisfied in the affirmative that they may ; and that , which satisfieth me , I hope may have the same force to satisfie others , when the argument is produced , and the evidence of truth appears . I shall here only speak to the Liturgy , and publick forms of prayer , &c. and if these papers find acceptance , I shall communicate the like , about the Rites and Ceremonies .

Sect. 7 As to the Liturgy , then , binding to the form of words in prayers , praises and administration of Sacraments , and the other holy offices , I shall only desire the conscientious Reader to weigh this one argument .

If it be unlawfull to conform to the law in the use of this Liturgy , then , it is either because it is a form prescribed ; or because there is something in the matter , which makes this particular form to be unlawful , though other forms should not be so .

But , neither is it unlawful , because a form , nor is there any thing in the matter of it , to make this particular so .

Therefore , upon no account is it unlawful to use it .

Sect. 8 The proposition , is most evident , for if it be neither unlawful to use a prescribed form : nor there be any matter in this form , to make this unlawful ; I see not what shadow of any thing else can be objected against the lawful use of this . And under one of these heads hath all been comprehended , that hath ever been objected . The Separatist boldly denyeth the lawfulnesse of any form : the soberer Non-conformist will allow a form , but only some things in the matter of this are scrupled .

The Assumption , I shall labour to clear , in both the branches .

Sect. 9 1. It is not unlawfully to use a prescribed form ; for if it be , what a sad doom must we passe upon those thousands of humble , well-meaning , poor Christians , which desire to serve God as far as they are able ; who yet neither do , nor can pray without a book before them , or a prayer taught them ? shall we judge that none of all these ( and God knows they are many ) do either pray , or have their prayers accepted , but sin in praying so ? God forbid ! yea what a most unchristian , and uncharitable censure must we passe , not upon some poor , weak illiterate Souls ; but , upon those many able Divines , famous Preachers , holy Confessors , glorious Martyrs , who for many years and ages constantly used the prescribed forms of the Church in their publick Ministrations ? Must all these be condemned as such who worship God in an unlawful way ? yea , must all the Christian Churches of the world , for many Centuries , be condemned , as so carelesse of Christianity , and Religion , that the very substantial acts of their publick worship were offered in an unlawful way ? O my Soul , come not thou into the secrets of the men , who thus judge .

Sect. 10 But , in the Scriptures we find Forms given , used , prescribed ; and were all these unlawful ? That was a form which Moses used , not once , but constantly , [g] [g] Num. 10.35.36 at the removing and resting of the Ark : which Solomon also made use of , almost in the [h] [h] 2 Ch● . 6.41 . same words , at the Dedication of the temple : And David , [i] [i] Psal. 68.1 . at the bringing of the Ark into the City of David . In the same Scripture we find forms , for constant set times , and occasions ; there we have one [k] [k] Psal. 30. Psalme , a solemn Form of praise at the dedication of the house of David , [l] [l] Deut. 20.5 . according to the law . Another , [m] [m] Psal. 92. a Psalme for the Sabbeth day : another , a solemn form of praise , made by David to be used by the [n] [n] Psal. 136. with 2 Chron. 7.6 . & 20 , 21. Levites , and the singers with instruments of musick : another , a [o] [o] Psal. 105. with 1 Chron. 16.7 , 8. form of praise , as composed for the Quire : several forms of prayer to be used in [p] [p] Psal. 86.22.102 . affliction : one , penned [q] [q] Psal. 90. vide Mo●ler . in lac . by Moses for a prayer , upon occasion of Israels suffering in the Wildernesse , to lie by them , to admonish them of their weaknesse , mortality , and sin , and to direct them in their addresses to God : one , [r] [r] Psal. 95. more then probably seeming to be written , not for private use , but appointed for [s] [s] Apparet ex verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 venite , Psalmum hunc non in privatum usum scriptum , sed publicis convintibus destinatum fuisse , quando populus frequens ad templum conveniebat , ut in Sabbato : ita enim populum alloquitur , ut jubeat omnes concurrere ad hoc sanctum opus per agendum . Moller . in Psal. 95. &c. Apparet hunc Psalmum Ecclesiasticae congregationi , praesertim frequentiori destinatum , quasi erat apud Judaeos die Subbati : Muscul . in eundem . the publick assembly , when people come to worship at the Temple : which our Church doth therefore use in the beginning of her sacred Offices , viz. the venite , &c. Come let us sing , &c. Were not the Levites in Hezekiahs time [t] [t] 2 Chron. 29.30 . commanded to sing praises with the words of David and Asaph the seer ? And the Priests and Levites in Ezra's time [u] [u] Ezr. 3.10.11 . set by the builders , to praise the Lord , according to the Ordinance of David ; and they sand together by course , ( or quire-wise ) what ? even in that form of Psal. 136. For his mercy endureth for ever . Do we not find the people stirred up to pray in time of affliction , and [x] [x] H●s 14.2 , 3. words put into their mouths ? yea , the Priests , and Ministers of the Altar to pray in a form too , and say , [y] [y] Joel 2.17 . spare thy people , &c. what is that in Isaiah , [z] [z] Isa. 12.1.4 . but a form to the Church ; In that day shalt thou say , O Lord I will praise thee , &c. and , In that day shall yee say , Praise ye the Lord , &c. what else can we judge of that [a] [a] Rev 15.3 . song of Moses mentioned in the Apocalypse , which the victorious Christians are said to sing . To omit , in the New Testament , those many forms of [b] [b] Rom. 1.7 . 1 Cor. 1.3 . 2 Cor. 1.2 Gal 1.3 Eph. 1.2 . 1 Thes. 1.1 . 2 Thes. 1.2 . salutations , [c] [c] Eom . 16.24 . 1 Cor. 16.23 Phil. 4.23 . 1 Thes. 5.28 . 2 Thes. 3.18 . valedictions , and blessings , so frequently used by the Apostles , which none ever doubted , but we may lawfully use still : as the Church doth use that very form of words in Baptisme which Christ used in the Commission ; I Baptize in the name , &c. yea , Christ himself we find using that very form of words which David the Type had used before , Eli , Eli , lamasabachthani : [d] [d] Mat. 27.46 Psal. 22 1. See on this Argument Synops●urior . Theol. Disp. 36. Thes. 33. My God , my God , why hast thou forsaken me .

Sect. 11 And to all these , let me add that one form for all , That , which our Lord hath given us in his prayer , which he taught his Disciples ; which the Church hath not only accounted , but constantly used as a form ; and thought fit to give the first , and the greatest place in her Liturgies . The first , as a guide to the rest . This the ancient Church called legitimam , & ordinariam orationem . [e] [e] Premissà ●egitimâ et ordinariâ orati●e , quasi fundamento ; accidentium jus est desideriorum , jus est saperstruen di extrinsecus petitiones . Tertul lib. de Orat. cap 1. The lawful , ( as being the prayer , which Christs own law , hath tyed the Church to use in his own words : and as being given for the law , and rule of our prayers ) and the ordinary prayer , constantly used in all parts of the Christian world : And this being first premised , they then did add other desires , and build upon it their other requests : other , not for substance , but onely more largely and explicitely exprest . The greatest place ; as a necessary supplement , to supply , whatsoever is wanting in ours : we come to God with boldnesse for Pardon and Mercy , when we come both in [f] [f] Met. 18.20 . Joh 14.13 , 14. the name , and the [g] [g] Agneseit pater si il sui ver ba cum preces fundimas . Cygrian . seim . de orat . dom. words of Christ : and therefore the Church hath used this also , in the last place , at the end of her sacred actions , [h] [h] Durand . Rational●d vin. effic . l. 5. c. 5. Sect. 17. tanquam sal omnium Divinorum officiorum , ( as one fitly calls it ) as the salt that Seasons all her religious and sacred offices , And as the ancient , so the [i] [i] Coronidis vice omnibus orationibus oratio dominica adjicienda , quae omnium rerum petendarum epitome a Cypriano recte appellatur Herisbach . Orandi Formula . Christian Churches of later dayes have all , and do still use it ; neither shall we find one Liturgy where it is not . In the French Churches four times during the meeting at one Assembly .

Sect. 12 And have all these Churches so constantly done this without warrant from Christ himself ? do but observe the times , occasions , and manner of his giving this prayer , yee will see our warrant , viz. he gave it at two several times , upon distinct occasions , in a different manner . In one place , we find him in a Sermon preaching , and reproving the Hypocrisie of the Pharisees , in their long Prayers , for ostentation , in open places , to be seen , their vain Tautologies , &c. There he gives the Doctrine of prayer , and teacheth them by a pattern , that their prayers be like this , brief , full , significant , and to this purpose , and in such order . [k] [k] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pray yee ( saith he , not as the Pharisees , but ) after this manner . But in St. Luke , we find another story : The Disciples came with a Petition , [l] [l] Luk 11.1 . Lord teach us to pray , as John taught his — it is Calvins judgement , upon that place , and not his alone ; that St. John , as the exigency of those times required ( which were so corrupt among the Jews , that all Religion seemed to be collapsed , scarce any one true and sound form of worship and prayer among them ) did give unto his Disciples a form of prayer , probably collected out of several Scriptures , that might agree to those times & expectations , and the spiritual Reign of the Messiah , whose coming , according to the Prophesies that were of old , they then expected . Christs Disciples now come and make such a request to him , that he would give them such a form , as John gave to his ; in answer whereunto he gives them this , and delivers it to them in this expression , [m] [m] Luk. 11.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . when yee pray , say , Our Father , &c. it is given as a pattern , in the Sermon upon the Mount : it is delivered as a Forme , upon the Disciples request . So that as some weights and measures are to be rules to others , yet are they themselves to be used as such also : so is this Prayer both a pattern to direct , and a form to be used : the foundation of our Prayers , the Prayer of prayers , the Rule ( as Calvin calls it ) the law of Prayer , and the Breviary of the Gospel ( as Tertullian . )

Sect. 13 Now then , The Scriptures giving us a Record of so many Formes ; Moses , David , Asaph composing such ; Hezekiah commanding the use of them ; The Priests , Levites , People of the Old , the Apostles of the New Testament , yea Christ himself using such , and giving one to us : Can we think of any , or without blasphemy say so of all , that they sinned , or did unlawfully either in the one , or other ; either in framing , using or commanding them ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Sect. 14 Object . 1 For that Objection , That these are all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by divine inspiration ; Moses having a Commission from God , for what he appointed in the house of God ; and other holy pen-men had an infallible conduct ; which since , now , no men can plead unto , we may no more observe the Formes of men , then we may suppose , they may make another Scripture , or receive them if they should .

It is altogether frivolous ; for ,

Sect. 15 Answ. 1 1. We plead not here this or that Form in particular , but for a Forme in general . Should we argue the necessity of one of ours , from the use of another in Scripture , this were a clear non sequitur , for the infallible inspiration of the one , would shew a difference enough to convince the illogical inference of the other ; but from the composing and using Formes then , we prove the lawfulnesse of such still ; and that our practice cannot be sinful in such things wherein the Holy ones in Scripture have commendably gone before us : where by the way , it is not the absolute necessity , but the lawfulnesse , that we plead . And when God is pleased to give a Form for direction , and we see those Scripture Forms have been lawfully used : yet not so determined by God , but we are left at liberty to use them or not ; we conclude , that no one Form ( as such ) except the Lords Prayer , is absolutely more lawful then another ; and that any one , which is sound and grave , and agreeable to the Holy Canon , is free to the Church to be used , as well as those very formes in Scripture ; which indeed do warrant any other , that shall in substance agree with , though in words they differ from them .

Sect. 16 Answ. 2 2. Though those Formes in Scripture were by infallible inspiration , yet the application of those particulars to this or that purpose , was not by extraordinary motion of the Spirit ; but upon grounds common to us with them , in analogical cases , and on like occasions . [n] [n] 2 Chron. 29.30 . Hezekiab did not compose the Forme , but commanded them to use that which was already composed . Nor can I see , why upon a like occasion we may not use the same words , or others devised to the same purpose , to expresse the thoughts and affections of our souls , as no doubt he might have done . And the same warrant , that we have for singing Davids Psalmes in Meeter , or in any Translation ; yea for the using of a set Translation of the Scripture , or composing Catechismes , or collecting matters for Instruction , Exhortation , Rebuke , or Comfort , &c. from the practice of the people of God ; we have also , from the like practice in these cases .

Sect. 17 Object . 2 As frivolous also is that Objection [ That these were not prescribed : so as though it might be lawful to use them at our own choice and liberty , yet not to be enjoyned them , nor may we submit to an enjoyned Forme . ]

Sect. 18 Answ. 1 1. For , to omit that , those Scripture Formes were also sometimes enjoyned , some of them at least : not to mention the Lords Prayer ; We read , Hezekiah not only commanding their duty to sing praises , — but enjoynes them a Form also : In the words of David , and Asaph the Seer , — But ,

Sect. 19 Answ. 2 2. Formes being lawful , the former maximes prove , that the prescribing them by a just authority , is so far from making them unlawful to be used , that it makes the use of them a Duty . And indeed let reason judge ; Is the Forme good , sound , grave ? doth the injunction make it bad or unsound ? may we pray , blesse , give thanks , &c. in such words at our own choice ? and may we not use the same words when we are commanded ? were they good before , and are they evil now ? The commands of men do indeed take off the indifferency of an action , so far as pro Hic & Nunc , to determine us , where we were before at liberty : but I could never hear , that the command of that which is lawful , should change the nature of it , and make it sin : so as what is lawful now for us to do , shall be unlawful when enjoyned . So that notwithstanding all this , it stands undoubtedly true , That to use a prescribed Forme is not unlawful : and consequently this cannot make the use of our Liturgy unlawful , that it is such a Form .

I need not inlarge in this particular , which is not much gainsaid : and even those , who scruple this particular , do yet acknowledge the usefulnesse and expediency of a Forme in the Publick Ministrations . But by the way ,

Sect. 20 1. Formes in the Iewish Church . This I am sure of , The Jewes are acknowledged to have had some Formes in their sacred offices : for though we find not any whole Liturgy of theirs , which was used in their Synagogues , and publick assemblies ; yet that such they had is more then probable ; for I never yet met with any , who had reason to question the truth of that , which is by learned men observed of the Forme , which they used at the Celebration of the Passeover ; our Saviour himself in his practice conforming thereunto . This ( say the [o] [o] Bez. in Matt. 26.20 . ex Iosepho de bello Judaic . l. 6. c. 3. Paul Burgens . in Psalm 112. Ios. Scalig. de emend . Temp. l. 6. learned ) was the Forme they used from the time they entred into Canaan . They were to eat the Lamb in private families , where were to be no lesse then ten , no more than twenty persons : They washed their feet , then lay down to eat the whole Lamb with unleavened bread : then rose , and washed again , and lay down to the Table to the Post-coenium , the After Supper , where they had their unleavened bread , and sallets of soure herbs in a dish . Then the Master of the feast first dividing the bread , blessed it in this forme , [p] [p] Benedictus es Domine Deus noster , Rex universi , in esu panis arymi . Blessed art thou , O Lord our God , King of all the world , in the eating of this unleavened bread . The bread thus broken , they kept one part , and divided the other among all the persons there , who did eat the Passcover , in this form of words ; [q] [q] Iste est panis aerumnae , quem comederunt majores nostri in terra Aegypti ; quisquis esurit , accedat et paschatiret ; et cui opus est , nccedat et paschariret . This is the bread of affliction , which our Fathers did eat in the land of Egypt , whosoever hungreth , let him come and eat the Passeover , and whosoever hath need , let him come and eat the Passeover . This done , He took the cup and blessed it , in this forme , [r] [r] Benedictus es Dmine , qui fructum vitis creasti Blessed art thou , O Lord , who hast created the fruit of the vine : and of this he drank , and then it went round about the Table . [ This cup was called the [s] [s] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cup of blessing , to which the [t] [t] Psal. 116.13 . Psalmist alludes , I will take the cup of [u] [u] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 salvation , and call upon the name of the Lord : and in reference whereunto the Apostle calleth the Poculum Eucharisticum in the Lords Supper , [x] [x] 1 Cor. 10.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Cup of Blessing . ] At which time was sung that Solemn Hymne , which they called the Great Hallelujah , which was the 113 Psalm , with the 5 following : thus did the Jewes . This forme , manner , and rites , that Christ himself did use , those passages of the Sacred History do discover : viz. [y] [y] Matth. 26 23 Judas dipping his hand in the dish , and Christ [z] [z] Joh. 13.26 . giving him the sop : the beloved Disciple [a] [a] Joh. 13.23 . lying in Jesus bosome : Christ [b] [b] Job . 13.4 . rising from the table to wash his Disciples feet : then again [c] [c] Joh. 13.12 . lying down : and [d] [d] Mark 14.26 . singing the Hymne : these things were not usual at every ordinary eating . It is therefore observed , that Christ did not wholly institute any New Rite in the Church , but what was before in the Jewish Church , he took and applied to a new use , end , and signification . They had Baptisme , as in their several washings , so in the solemn admission of a Proselite into the Church : the Jewes did not therefore quarrel with Iohn for bringing in a new practice , but onely asked his [e] [e] Mark 1.4 . with Joh. 1.25 . Authority to baptize . What was with them thus an initiation , Christ in his Church made Sacramental . The Eucharist was not simply new neither : for , they had at their solemn Feasts , their Post-coenia , and in those a Commemoration of the Blessings at those Feasts celebrated ; as at the Passeover , the Deliverance from Egypt : at their Pentecost , the Delivery of the Law : at the Feast of Tabernacles , their Travels in the wildernesse , &c. the proper blessings remembred in those Feasts . Christ taketh up this practice , continueth this post-coenium : and onely adds a new signification , and the Commemoration of his Death and Passion , who indeed is the proper [f] [f] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Cor. 5.7 . Paschal Lamb ; and the [g] [g] Joh. 1.29 . Lamb of God that taketh away the sin of the world .

Sect. 21 2. Formes in the Ancient Christian Church . As the Jewes , so the Christian Church had their Liturgies and publick Formes too . Thus much we find acknowledged even by the learned Non-conformists , that [h] [h] Ball , Trial of grounds of Separat . answ. to obj. 8. c. 5. whatsoever may be thought of the two first ages : yet for the space of 1400 yeares the Churches have had their stinted Liturgies : There we [i] [i] ibid. c. 4. answ. to object . 8. find Cyprian , Ambrose , Chrysostome , Augustine , all acknowledged to allow , some to have devised , and composed such Formes : There we read of [k] [k] ibid. c. 7. Arg. 6. Petrus Diaconus , and others , sent from the East to Rome , in their book to Fulgentius and other Bishops of Affrica , rehearsing a Prayer of Basils Liturgy , which they say , almost the whole East frequented : There we are told [l] [l] ibid ex Clem. l. 8. Constit . Apost. cap. 16. the Sursum Corda , lift up your he arts , and the peoples answer , We lift them up to the Lord , were anciently in use , if not even from the Apostles times . And though divers passages speak those Liturgies under the name of Basil , Chrysostom , &c. to be of a later date , yet that divers things in them were of antient use in the Church : and that such particular Actions , Passages , and Rites , as the Deacons [m] [m] ibid. c. 7. answ. to obj. 3. Oremus , Attendamus , Let us pray , Let us attend , &c. and then the Reader beginning , &c. do argue that there was some publick Liturgy , Formes , and Rites in those early dayes . And now , having for the necessity of our obedience , the command of the Church and State we live in , for the warrant of our practice , the Word of God , and example of the Saints , the Church in the Primitive times , among whom we find the footsteps of several Liturgies , with many of the same particulars as in ours , ( of which more hereafter ) for which we might preduce a cloud of witnesses ; I can see no reason why it should be a sin in us , more than in them to observe such a practice .

Sect. 22 Formes in the Reformed Churches . Nor is a Forme strange to , but approved , and used in the Reformed Churches in these later dayes . The Bohemian , which I reckon the first ; the French , Dutch , Geneva , these three Presbyterial , have one . It would be long to site particular testimonies ; this one . Mr. Ball will be instar omnium , who not onely (n) (n) Ball , ibid. c. 5. answ. to obj. 7. doth acknowledge it , but makes it his plea , as a thing notoriously known , even to the Separatists . They ( those Separatists ) know ( saith he ) [o] [o] ibid. c. 6. answ. to obj. 5. that all the Reformed Churches , since the light of the Gospel began to shine forth unto the world , until this day do allow , and maintain the use of a stinted form , &c. Further , if any man [p] [p] Ibid. cap 7. answ. 10 cbj 8. ( saith he ) desire an instance of their doings , let him compare the Prayer which [q] [q] Zepper . de polit. eccles l. 2. c. 4. Beza constantly used before , Calvin , opuse . P. ec . Eccles. formulae . Bez in Cant. Hom. 1. and after Sermon , with the Geneva book of Common Prayer ; so that here we find the practice even of Geneva it self .

Obj. If any object , these were not exacted of all Ministers at all times , nor imposed , but every one left free to use them , or any other the like .

Sect. 23 Answ. 1. I might return , what [q] [q] Ball. Ibid. Mr. Ball doth ; suppose this true , ( which yet will not be fully proved ) yet this proves , they did both use and allow such a practice , though they enacted it not : but ,

Sect. 24 2. If they imposed not , yet they never threw out a composed Liturgy ; when they reformed themselves , they did not cast away all forms , but reformed them , and made them better . Onely these Churches , that of Scotland first , then this of England , writing after their Copy ( if that may be called the act of the Church , which indeed was not , but the actings of some men in it , and who had no legal call to do it : and I am not alone , but many other truly Religious Spirits are of the same mind . I shall give instance of one , in this case beyond exception ; it was that well known , well approved , much respected Mr. Jam's Cranford the elder , He in discourse sometime with me in Tunbridge , while he lay here , upon the account of health to drink our waters , did tell me his manner of laying down the use of our Common Prayer . That he used it as long as any , who were suffered to enjoy their livings ; and when he laid it by , having first vindicated it from the exceptions laid against it , he declared , That he would not have laid it down , had not he been forced by the fury of a faction , and if ever it should please God to give the liberty to use it again , he would take it up with much more readinesse and joy then he laid it down . These were his expressions , as near as I can remember , in his own words , I am sure , not at all varying from the sense of what he then spake ; but this by the way , to shew , that this was not the act of the Church , but however ) England and Scotland were the only ones that ever I read of any setled Church , who threw out an established setled Liturgy , and owned none . For the other reformed Churches , whether they imposed their forms or no , it is certain , they did both use , and allow the use of them .

Sect. 25 4. Shall I add the judgement of particular men ? Take one or two , infallibly far enough from warping towards the Romish Superstitions . In the Church of Geneva we have these two , Calvin , and Beza , the passages cited before , prove their judgements to have allowed them : and Calvin we find not only for the use , but for the binding of the several Ministers to the use of them . His words are [r] [r] Quod ad formulam precum — valde probo , utilla c●ta exstet , a qua pastoribus dis edere in functione non liceat . Calv. Ep. 87. As for a form of Prayers — I do very much approve of it , that it be one , certain , fixed , stated form , from which it may not be lawful for the pastors in in their function to depart ; for our own , even non-conformists ; One shall give testimony for all [s] [s] Ball Tryal of grounds of separat. c 7. ansar . to obj. 8. The Ministers to whom the use of the Common Prayer hath been thought most burthensome , have from time to time expressed their liking and approbation of a stinted Liturgy ; that they like well enough of that councel , which forbad vulgar Psalmes in the service of God , and those forms of service which are not [t] [t] Conc. Lac●ic . Can. 59. Conc. Carth. 3. Can. 23. Conc. Milen . Can. 12. Conc. Affric . Can. 70. antea probata in concilio , vel cum prudentioribus collata ; least happily some things against faith , either through ignorance or want of consideration should be composed , That they Never sought a razing of the Communion book , but a filing it after the pattern of that care which former examples bad set them , wherein they thought many things retained , that might have been spared : They have Evermore condemned voluntary separation from the Congregations , and Assemblies , or Negligent Frequenting of the publick prayers .

Sect. 26 See how these sober spirited men , who could have been contented , yea desired the correcting or reforming , or ( as they term it ) filing of this book of Common Prayer , yet , as it was ( though not filed according to their minds ) used it , preached not against it , laboured not by their Sermons to raise in mens hearts a dislike of it , discouraged none from it ; but condemned the negligent , and consequently encouraged the diligent frequenting of these publick prayers . Oh , were men cordially so affected , of such holy , humble , peaceable Spirits ; with how much quietnesse , and peace , might we live together , and worship , and [u] [u] Psal 42.4 . Go with a multitude to the house of God , with the voyce of joy and praises , to keep holy day ? Then might we [x] [x] Psal. 55.14 . take sweet counsel together , and walk to the house of God in company , and if so then [y] [y] Amos 3.3 . agreeing , and ( as our old version hath it ) as friends . To these let me add but the present judgement of our Presbyterian Brethren , who say , [z] [z] 1 Paper of propos . to His Majesty . we are satisfied in our judgements concerning the lawfulnesse of a Liturgy , or a Form of worship , provided , &c. So that even in the judgment of these , a prescribed Form is not unlawful , and consequently not our Liturgy , upon that account .

Sect. 27 The usefulnesse of prescribed forms . Yea more , we could with much ease prove the , not only lawfulnesse , but usefulnesse , yea in some degree , necessity of a well composed form of publick worship in the Church , and that upon very good reasons .

1. To help the weak . To provide for the weaknesse of some men , [a] [a] Quae●i solet , utrum concepiis precationum formulis publicè out privatim uti liceat ; nos si modo cum debita animi attentioni pronuncientur , non modo licitas , sedet valdè utiles esse contendimus , quia novas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 concipere cuivis detum non est Synops. P●rior . Theolog. Disp. 36. Thes. 33. Sic et Calvinas Epist. 87. Quod ad Formulam precum valde probo — tam confiditur quorun dan simplicitati , et imperitiae . and help their infirmities , of whose ministry the Church may have need ; and this truly is not of no consideration ; for let us hear but the testimony of one , who ( Mr. Ball [b] [b] See Ball , Tryal of Separ . c. 7. answ. to obj. 8. will tell us ) what a godly , learned , and well experienced Minister . As to the lawfulnesse , or expediency ( saith he ) of praying by book , or using a prescript form ; it is to be considered that there be divers degrees , both natural ( as will and utterance ) as also the grace ( as knowledge , faith , zeal ) given to divers men ; besides , some have been trained up in this holy duty more than others — which difference , I have observed not only in private Christians , but in some most Reverend , faithful , and worthy Ministers , some using both in their publick Ministry , and private Families , a set form of words — and a little after , for the Congregation for the most part it is expedient to keep a constant form both of matter and words . 2. Sect. 28 To testifie Communion . To testifie our consent [c] [c] — Vt ce●tiùs conslet omnium inte● se ecclefiarum consemsus Cav . Ep. 87. and Communion with other Churches of Christ ; for where shall another find , what is the Doctrine , Faith , Worship , of a Church , but in her Confessions and Liturgies . 3. To prevent irregularity . To prevent errors , and irregularities in worship , Sect. 29 Schisms , yea , and errors in Doctrine ; upon this account the Councel , before cited , forbad the use of such , as were not probata in concilio , lest otherwise something against faith through ignorance or rashnesse should be composed ; and upon the same account , there is a necessity of such a well composed form , that nothing , which is contrary to the faith of the Gospel , or good manners ; or unbeseeming the Majesty of that sacred service ; or dissonant to Christian Charity , should through the ignorance or weaknesse of some , the corruption , frowardnesse , malice or wickednesse of others be uttered . And the truth is , our Liturgy of old was wont to be accounted an excellent preventive both of Popish Superstitions , and unbeseeming irregularities . Sect. 30. 4. 4. To extend to all concerns of the Church . And ( what is not of the least , but of very great consideration ) to reach , and extend to all the publick concerns of the Church ; and , Sect. 31. 5. 5. For edification of the people . Being incomparably most for the edification of the people ; though a conceived prayer may commend the speaker , yet is a form much more profitable for the hearer , who in a known form may readily concurre with the speaker ( for this they already understand , are acquainted with , and are ready to joyn hearts , with those Petitions , which they know are to be put up ) which in a conceived prayer of a mans own ( which yet is a form to the hearer ) unheard by them before they can not so well do ; for such is the obscurity of some mens expressions , especially to vulgar ears , that they cannot easily comprehend the meaning of the words , and so can not joyn hearts ; and while they study to understand them , the Minister is gone to other petitions . In these publick forms , known and understood , they have nothing to do , but to attend with the heart : and really this is [b] [b] Nos — conceptas formulas — valde utiles contendimus , quia — et attentio auditorum in magnis conventibus per usitatas non parum juvasur Synops. purior . Theol. Disp. 36. Thes. 33. no small help to attention , when the mind need not study to understand , but hath nothing else to do , but attend , and joyn in prayer .

Sect. 32 Nor indeed is it any disgrace to the Minister , for we are not called to shew our own parts , but to lay forth our selves for the profit and edification of the people under our charge . Nor is it more unseemly to us to use the same expressions , then for Christ , [e] [e] Mat. 26.39.42.44 . on the same occasion to pray in the same words . And really ,

Sect. 33 When we are still the same persons , who come to worship the same God ; to pray for the same mercies ; on the same occasions to beg the same blessings , Pardon , Peace , Grace , Life , Health , Comforts , &c to vow the same duties of Faith , Love , Loyalty , Obedience ; to praise him for the same favours : why should it be a sin on the same occasions to use the same expressions ?

Sect. 34 In a word , in any prayer , confession , praise , &c. if the matter be good , the words proper , the affections suitable , the prayer , &c. is acceptable , and this may be as well in forms , as in any private conceptions ,

Sect. 35 For that Objection , it is a stinting of the Spirit , contrary to 1 Thes. 5.18 . Forms , no stinting of the Spirit . it signifies nothing ; for to omit that Scripture speaks nothing at all to this purpose : I say , there is no more a stinting of the Spirit in this , then in the conceived prayer of the Minister : for there are the people tyed up to his words and expressions , as much as in any prescribed form : yet was never this accounted a stinting of the Spirit , or unlawful for the people to joyn in ; and indeed take away all forms ( for such is one mans prayer , to all that hear it ) and ye must take away all publick prayers , or prayers of a Congregation , our of the Church .

Sect. 36 Of as little strength is that other Objection , May pray in forms , yet pray with the Spirit . that to use a form is contrary to that of the Apostle , ● Cor. 14.15 . Pray with the Spirit ; for , 1. If this Objection be of any weight , it takes away all meditation and preparation , and argueth against any such prayers conceived by our selves , as well as those composed by others for us : and this if urged so far , must put man upon a finful tempting of God , and looking for Enthusiasms , and extraordinary impirations , when ever he prayeth ; which God hath made no promise to grant , nor hath man warrant to expect : far wiser is that counsel of the Son of Syrach [f] [f] Ecclus. 18.23 . Before thou prayest , prepare thy self , ( not thy tongue only , but thy heart chiefly ) and be not as one that tempteth the Lord . 2. Sect. 37 This can be no more urged against forms of Prayer , then forms of Praise , or , singing , wherein it hath been practised , and the practice still allowed , if in Praise , why not in Petition How doth it stint the Spirit in one , and not in the other ? Must the matters of request fit the occasion ? so must praise . Doth the Spirit teach to pray ? so he doth to praise and return thanks . Must we pray with the Spirit ? so must we also sing with the Spirit . If in prescribed forms , we may [g] [g] 1 Cor. 14.15 . sing and praise with the Spirit , and with understanding also , so without doubt may we pray . And indeed , 3. Sect. 38 In the use of forms , the Saints of God , may , and do pray ( as [h] [h] Jude 20. they should ) in the Holy Ghost ; for the Assistance of the Spirit ( as that Right Reverend Bishop [i] [i] Bishop Downam , of prayer . cb . 23. hath observed ) is not so much in helping the invention ( invention and gift of conceiving a prayer is indeed a gift , but a common gift , not a proper grace of the sanctifying Spirit ; and a confident Spirit , a nimble wit , with a ready utterance goes far in it ) but chiefly in these three things .

1. In rectifying the judgement , teaching us what to ask , because we [k] [k] Rom. 8.26 . know not , what to pray for as we ought ; and helping our infirmities .

3. In inflaming our affections , drawing out the heart to cry with [l] [l] Rom. 8. ibid. sighs unutterable ; the Spirit of Grace and Supplication maketh us pour out our Souls before God , while we look on him whom we have pierced , and mourn .

3. In exciting , and drawing out our faith to Act , stirring up our hearts to cry Abba , Father ; to call upon God , as our Father in Christ , believing . Now that all this the Spirit of God can do for us , yea , and hath done it , in prescribed forms , drawing forth the Soul , warming the heart , inflaming the affections , quickning the spirit and exciting Faith : the experience of thousands of Christians will testifie .

Sect. 39 Lastly , To take off that popular Objection , that it is but reading , Prayer in Reading . not praying , I shall say no more then this ; though it be true that reading ( as such ) is not praying , this being an act of the heart ; that only of the lips and tongue : yet the lifting up of the heart in that reading is praying : if the words be sound , the matter , according to Gods will ; the manner , holy , reverent , humble , faithful , fervent ; the wants laid open ; and requests sent up from the Soul : here is an holy prayer . And may not all this be , though the words be read out of a book , or uttered by heart ; may there not be as much humility of heart , faith in Gods promises , earnestnesse of desire , holinesse of affection ? doubtlesse there may .

Sect. 40 For those many scandals wherewith the vain inventions of unsettled and idle brains , and the petulancy of mens virulent tongues , load these holy constitutions and practises , I willingly passe them by , as things owned by no sober spirit : those who have a mind , may see them noted , and fully answered in that fore-cited book of Balls Friendly Tryal of the Grounds tending to separation . This is enough to justifie the Use of a Prescribed Forme ; and consequently to prove , That the being such , makes not our Liturgy unlawful to be used .

CHAP. IV. Our particular Liturgy considered .

Sect. 1 WE have seen the lawfulnesse , and usefulnesse of a Form in general , proved in the precedent chapter . But , possibly there may be some such corruptions , and material errours in our particular Liturgy , as may make this Form unlawful to be used . This I shall now examine ; and I doubt not to make it appear , that there neither is any thing in this , but what may be used without sin . For the portions of Scripture to be read , there is no dispute about them . For the Prayers prescribed , that they also may be lawfully , yea and acceptably used , is also apparent .

Sect. 2 For , what is required to holy Prayer , more then , 1. That the matter be according to Gods will ; for such things as he hath commanded us to ask , and promised to grant ; for such things as tend to the advancement of Gods Glory ; the doing of his will ; the spiritual and eternal good of our selves and others , in the Remission of sin , our Regeneration , Sanctification , and eternal Salvation , &c. yea , and Temporals also , Life , Livelyhood , Liberty , Comforts , Prosperity , Peace , &c. so far as Divine Providence shall see these things really good , and necessary for us and them . 2. That the Forme of them be grave , the manner holy , reverent , fervent , our wants laid open , and petitions enforced in such expressions , as may become the gravity of such devotions , the Majesty of that God to whom we speak ; and suited to the matter which we desire ; and with such reasons and arguments , as are agreeable to the nature of the requests , and likely to prevail . Apply these to our Liturgy , and see if all these things be not observed there .

Sect. 3 The true form of external , vocal Prayer , is the outward frame and disposition of the words , with the inward elevation of the heart : now if the words be sound , the matter good and necessary , and the heart lifted up by the Holy Spirit in faith and fervour , here is an holy Prayer . ( and there is the same reasons of Confessions and Praises . ) And that the heart may be thus lifted up in the use of these prayers , the experience of thousands of pious Christians will abundantly evidence .

Sect. 4 For the matter of them : Are they not some , for pardon or Grace ; some for instruction how to pray ; some , to be heard when we pray ; some , confessions of sin , and begging repentance and remission ; some , confessions of weaknesse , blindnesse , infidelity , and praying for strength , illumination , and faith : Prayers for temporal , spiritual , and eternal blessings ? And are not all these the subjects of the promises , and commands of God ; and by consequence the matter of them according to Gods will ? it will be too long to insist upon particulars .

Sect. 5 Onely let it be confidered , that those Reverend Divines of the Presbyterian perswasion , among all their exceptions , to our present Forme , have not in any one charged this book with matter of impiety , or material evil in the substance of it , or in any thing which concernes the Prayers , and Formes of publick administrations ( and to the Rites and Ceremonies , I shall give my thoughts hereafter ) so as the use of them should involve any one in sin . Yea , to the contrary , they have these expressions , [a] [a] Account of all Proceed . p. 1. We have an high , and honourable esteem of those godly and learned Bishops , and others , who were the first compilers of the publick Liturgy , and do look upon it as an excellent and worthy work for that time , — if excellent and worthy then , it cannot be sinful now . Again , [b] [b] ibid. p. 11. at the conclusion of the s●veral exceptions . The things themselves ( viz. there excepted against , and ) desired to be removed , not being of the foundation of Religion , nor the essentials of publick worship . If so , then certainly much may be complyed with , and conformed to in matters of circumstance , ( wherein there is no danger for the main , and these not being essentials of worship , they are not contrary to that prohibition , Deut. 12.32 : so much urged ) for Peace sake , and in obedience to those in Authority . And again , [c] [c] ibid. p. 32. at the conclusion of the particul , exceptions . We have not the least thought of depraving or reproaching the Book of Common Prayer . Then certainly , they charge it not with any matter of impiety , or such thing as is unlawful to be used in the publick worship ; for that were a just reproach enough .

Sect. 6 The truth is , there are reckoned many expressions , which are conceived to need amendment , or possibly , to want a favourable construction , or that might be expressed better . But all this amounteth not ( nor are they by them urged to that purpose ) to a proof that they are evil , or that it is unlawful to use them : it onely obligeth us , so much to consult the honour , and peace of the Church , as to put that just interpretation upon them ; and , since they are not evil in themselves , but may be used without sin , to obey the commands of our proper Governours in the use of them : our conceptions , that we could do better , do not free us at all from obeying the the Law , which commandeth the use of these ; ( whereby yet we are not so tyed up , but that at some times , as in the Pulpit , before Sermon , we are left to the liberty of our conceived Prayers also . ) But to clear this matter more distinctly .

Sect. 7 There are indeed many exceptions given in , which from the number of them make a great noise in the world ; and many extend them further , than those Brethren did intend or offer them for . They used them onely as arguments for an emendation , to satisfie the scruples of some , who could either not at all , or , bardly comply with the use of them ; and as a meanes ( in their thoughts ) to promote peace and unity : But others presently conclude them of such a nature , as to make the use of the Book utterly unlawful : and begin to think some strange horrid thing imposed upon them . I shall take a view of the most material objections , and it will soon appear that there is nothing charged upon this book , of so dire an aspect as to make Ministers afraid of it , or judge it unlawful to use it or people to hear it .

Sect. 8 The exceptions are many and numerous , and people that hear of so many , presently think them all of a nature , that any one of them is able to damne the book ; but especially when such a [d] [d] Vt quae nou prosunt singula juncta juvent . multitude of enormities are charged upon it , they are too willing to believe it guilty . Whereas , those Brethren confesse them to be of a [e] [e] Account of Proc. p. 11. various nature . For some , they grant , are of inferiour consiaeration ; verbal rather than material : then , sure I am , these are not sit Subjects of contention , we may use them notwithstanding , and should be guilty of a very great transgression , if we should disobey an established law , and break the Peace of the Church for matters of no higher consideration , then which are onely verbal .

Sect. 9 Against others , they plead , but as dubious and disputable , as not having a clear foundation in the Scripture for their warrant . For such things , if they have not clear Scripture for their particular warrant ( nor is this alwayes necessary , in many cases a general warrant is sufficient ) yet if there be not evidence of Scripture to prove them unlawful ; in such a case to me Statuta Majorum prolege tenenda : The practice of our Fathers ; and the commands of our Superiours ; the establishments of our own Church , must be a law , and are warrant enough . For , if they are dubious , it is not certain we should sin in the use of them : but it is certain , we should sin against an [f] [f] Rom. 13.2 . ordinance of God , in disobeying the lawes of our Superiours , which are not against the law of God . Our Brethren confesse , [g] [g] Due account to his Majesty , p. 4. that publick judgements belong to publick persons , ( and if in any thing , then without doubt in such dubious matters ) and that no man is to exalt his own understanding above its worth and office ; nor erroneously pretend Gods law against the just command of his superiours ; nor the doing of his duty to be sin .

Sect. 10 But some things , they say , there be that seem to be corrupt , and to carry in them a repugnancy to the Rule of the Gospel — to which I say ,

1. If there be indeed such real corruptions , I know none that pleadeth for them , none do I know but would have such reformed , and not submitted to , all conscientiously agreeing to that Apostolical Maxime [h] [h] Act. 5.29 . It is better to obey God than men . But then , let those who disobey , be sure of their hand ; that these things wherein they obey not , be really such as is pretended ; not seeming onely , but really corrupt , and repuguant to the Holy Rule .

Sect. 11 2. Note , that nothing is said to be corrupt , or indeed to carry such a repugnancy ; but onely that some things SEEM to be , and to do so . Now though such an apparency may be an argument ( and so onely they used it ) to plead for an alteration ; and doth justly require such amendment , where there would not follow in the Church a greater mischief by a change , then there is inconvenience in the non-alteration , or could be good by the Reformation : of which ( by the way ) those must be accounted the Judges , to whose hands is committed the Government of the Church , and upon whom chiefly it lyeth to take care Ne quid Ecclesiae detrimenti capiat , that the Church suffer not in her purity , peace , or order : yet this is not argument enough for private persons to cast off the use of a thing enjoyned . It must not onely seem , but indeed be evil , ere it can justisie any in their disobeying a law , that commands it . For , suppose it should not be , as it seemes to us to be ; but what we judge repugnant , be not so , to the Evangelical Rule : will it then be a sufficient plea for us at the great day of account , that it seemed so ? I fear , not . I am sure we have all reason in this case , if in any , to be modestly and humbly self-suspicious , as our brethren acknowledge . And I judge ( for in dubiis tutissimum est eligendum , and what doth but seem , is still but dubious ) it to be by far the safer course for every inferiour and private person to obey , which doth not onely seem , but infallibly is a duty : than to suspend his obedience in a thing which doth but seem to , but happily is not , when disobedience certainly is [i] [i] Rom. 13.1.5 Heb. 13 . 1● . Sect. 12. against the rule of the Gospel .

3. These things yet are but general accusations . Had the particulars been expressed , which are the inferiour , and verbal ; which dubious matters ; and which seem corrupt , and repugnant to the Gospel ? we should have been better able to have judged of them . But they being given in together , and no note of distinction on them , it is not so ready to judge which they understand ( at least not all of them ) to be such as seem to be corrupt . It would be too long a work , and to little purpose , to give an account of every particular ; I shall therefore pick out what I conceive to be the most material exceptions ; and which may have the greatest influence upon some mens spirits , to induce them to believe the book so corrupt , as that it should be unlawful to use it ; and which I conjecture , they may suppose to be repugnant to the rule of the Gospel . And if I shall manifest that there is really in these no such repugnancy , as may engage any to forbear the use , or insnare him in sin , that shall use this Liturgy : I shall do enough to justifie our Conformity , and to manifest that it is not unlawful to obey Authority in this practice . And I am sure then , if we love the Peace of the Church , we shall conclude it our duty .

CHAP. V. 1. The charge of Battology , or vain Repetitions , answered .

Sect. 1 THe Objections made against the Liturgy , may be all referred either 1. to the Forme , or 2. the Matter , of the service or worship prescribed : and in this order , for methods sake , I shall treat of them .

Sect. 2 1. The chief exceptions made against the Forme , Order , or Manner of the service and offices , are these four . 1. Vain Repetitions . 2. The Peoples interlocution . 3. The Prayers too short , and divided . 4. Shreds of Scripture in Epistles and Gospels .

Sect. 3 Except . 1 1. One great charge is this , It is guilty of Vain Repetitions ; the same things being ordered to be repeated several times in one morning service : as the Lords Prayer , sometimes four , sometimes six times , alwayes twice . The Gloria Patri at the end of those short Versicles after the Lords Prayer ; then after the following Psalmodie : after every Psalm , and the Hymns between , and after the lessons . Which seems contrary to that rule of Christ , [a] [a] Math 6.7 When ye pray , use not vain repetitions , as the Heathen do .

Sect. 4 Answ. To clear the Liturgy from this charge , and all repugnancy to this Rule of Christ , we need do no more than consider the text , and see what that is , forbidden in that place , as a fault in Prayer . In that Chapter Christ is giving rules about those eminent acts of Christianity , Almes , Prayer , and Fasting . Concerning Prayer , the rules are principally two . 1. The one concernes the manner ; their carriage in , and ends of praying . Here the rule is , that we avoid the [b] [b] Mat. 6.5.6 . Pharisaical Hypocrisie , who aim to be seen ; and that we pray in secret , where God onely sees . 2. The other concernes the matter , and expression . Here the rule is , That we [c] [c] Vers 7.8 , 9. avoid the Ethnical , or Heathenish Battology ; and pray according to the pattern there given . The words are these [d] [d] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . When ye pray , use not vain repetitions , ( or if we could so make the word speak English , do not Battologize ) as the Heathen do , for they think to be heard for their multiloquy , many words , or much babling . The onely difficulty here , is to find what is the fault condemned , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which what it is , we shall partly understand .

Sect. 5 1. By the Notation of the word . The Greek [e] [e] Scapula and Stephanus whom be epitomized . Lexicographers ( from one Battus a Prince , and Founder of Cyrene in Eybia , who was said to be one of a small slender voice , [f] [f] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vide Herodot . l. 4. & Dausan . in Pho●icis . and a stammering tongue ) give this for the first notion , to hesitate , stick , and stammer in speech . Of this fault ( whether the text mean it or no , it matters not ) I am sure the Liturgy cannot be guilty : but some men out of too rash a presumption of a gift , which they have not ; boldly venturing upon extemporary prayers in the publick , too often betray the want of that ability , which they presumed themselves to have ; and by their too indecent hesitations , and culpable stammering , in their often interrupted expressions , for want of that due meditation and preparation , which becomes men who come to perform such solemn service to so Holy a God ; discover themselves too guilty of this kind of Battology : but this is not the fault there pointed at .

There is another more usual acceptation of that word . There was ( say some ) one Battus among the Greeks , who was wont to adorne Images with Inscriptions , long and tedious , and full of idle repetitions of the same things over and over : or , ( as others ) a Foolish Poet , [g] [g] whom that nimble Poet Ovid. Metam . wittily s off s at , Montibus inquit erant , & erant in montibus illis . and brings in Mercury answering him in his own way , — Me mihi perside , prodis ? me mihi prodis ? ait . who wrote many verses , but their number increased by this vain Tautology . From this Battus , do they take 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to signifie , to repeat one and the same word ; to trifle in discourse ; to prattle vainly . Hesychius renders it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , idle and unseasonable speaking . The fault then is chiefly , a tedious length , or prolixity of speech , which cannot well be without a vain Tautology , and idle repetition of the same things . Thus the Greeks generally understood it , as contrary to that which they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , short and pithy speeches , as the Spartans used , who ( saith the [h] [h] Plut. in vita Licurgi . Historian ) had a vast deal , a great masse of mony , to be worth but little , but a few words , of great weight ; They spake little , but much to purpose . The wise Philosopher [i] [i] Plato in Alcibiad . therefore far preferring their short and pithy prayers , that God would give them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , before the long prayers of the Athenians , wherein they affecting prolixity , uttered many things , which nei her became the Majesty of God , nor were expedient for themselves ; and saith well , [k] [k] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that we had need of much care , circumspection , and deliberation , what is fit to be spoken , and what not ; agreable to that of a wiser than he , even Solomon : [l] [l] Eccl. 5.1.2 . Keep thy foot &c. Be not rash with thy mouth — God is in heaven , and thou upon earth , therefore , let thy words be few .

Sect. 6 But besides this Notation of the word , we have much light from the text it self ; there are two expressions to guide us . 1. One in the end of the verse , in a word Sinonymous , declaring that by this Battology , Christ did understand , a [m] [m] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 multiloquy , or verbosity , an heaping up of words , and nothing or little else but words , a babling to no purpose : which was both in a tedious length , such as was in the prayers of Pharisees , condemned by Christ as Hypocritical , who for a pretence [n] [n] Mat. 23.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . did thus pray long ; and in often repetition of the same words , that they might hold out , and continue talking . And 2. We may understand the thing , by the persons that were wont to use it , and the reason why they did so . They were the Heathens , and the reason why they did so was , because they hoped by that mians to be heard the sooner , or at the last at least . They perswaded themselves that their much , loud , and long crying , often repeated , did at last prevail with their Gods to answer them : for which the Prophet so manifesty scoffs at those Idolatrous Priests of Baal , who cryed , all day , and aloud , from morning to evening , and all the same note , O Baal , hear us ; O Baal , hear us .

Sect. 7 By these things then it is clear , That this Battologie , there by Christ condemned ; was the Heathenish babling ; or what is like that , which they used in their Idolatrous worship , viz. multitude of words , without weight of matter . 2. Not every repetition , but such as theirs , vain and idle . 3. And these uused , as if they looked to be heard for their many words sake .

Sect. 8 Now let any charitable man , or considering Christian judge , whether these , or any of these can be rationally charged upon the Liturgy for those repetitions of the Lords Prayer , and the Gloria Patri : would we know who are guilty of this crime indeed ? One , and he no Popish , nay , nor Episcopal Author , ( I think ) will tell us that , [o] [o]

Marlor , exsecario .

Vtuntur in cratione inani hac loquacuaio , et multiplicandorum verborum vanitate diffidentes , et qui frig●do sunt anime , nec admedum scrio curant quid loquuntur . ● . Calv. in Mat. 6.7 . Qui ut Deum persuadeant et exorent , multum veriorum profundunt .

Those men are in their prayers guilty of this idle loquacity , or vanity of multiplying words , who are , 1. Diffident , doubtful they shall not else be heard . 2. Whose hearts are cold , their affections not inflamed in their devotions . 3. Who are not serious , who neither mind nor care what they speak . And ( saith another ) Those , who pour out a multitude of words , and think by this means to perswade and prevail with God . Shall I give instances .

Sect. 9 1. It is manifest the Popish practice is extremely faulty : where persons are taught their Paters , and Aves by number and tale : to number upon their Beads a certain set of prayers , which they understand not , and therefore cannot mind : putting so much the greater meritoriousnesse in them , and receiving larger Indulgences , as they do oftner mumble over their Rosaries .

Nor are They free , who affect a tedious length in a continued Prayer ; and yet are not able to find either fit matter or words ; nor to keep their hearts close to God , and so lifted up with faith , and inflamed with fervour during that time , as they ought to be in these holy Duties and Addresses to the most high God : for though , where a man is endowed with such a gift of expression & utterance , and where variety of holy matter is poured forth with a constant , continued , attention of mind , and vigor of affections , such prayers cannot but be acceptable Sacrifices ; nor can they be condemned for the length , and even in this sense may we [q] [q] Col. 4.1 . continue in prayer : Yet when such is our weaknesse , that our minds rarely do attend ; and our dulness such , that our affections scarce can be intent so long : it is not only our wisdome , but a duty to moderate the length of our prayers according to the measure of grace received , and the strength of our affections , faith , and devotion , that the intention of them be not dulled , where it cannot hold out ; though where it can last , r r Intentio , sicut non est obtund●nda , si perdurere non potest ; ita si perdurare potest , non est reliquenda . August . ep. 121. it be not to be laid down . [s] [s] Absit in oratione multa locutio ; sed non desit multa pre●●tio , si perseveres intentio . Aug. ep. 21. Much Praying is one thing , and much speaking , or many words in prayer is another : the one is a duty , the other a fault , and to be avoyded . This must be condemned as a vain Battology ; which Solomon fitly calleth the [t] [t] Eccl. 5.1 , 2 , 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sacrifice of Fools ; and is a thing which argueth no little irreverence in worms of earth before the high God : wherein we often see that to speak much , and to speak seasonably and fitly , are far a sunder ; men soon becoming negligent , and the Devil easily taking occasion to steal in upon them , and to steal away their hearts from the matter they are about : and when the heart is absent , they offer up nothing but words : which is not much short of the Ethnical , or Popish Battology , and much more guilty , then the Liturgy can with any shadow of reason be pretended to be .

Sect. 11 3. Yet I deny not , but , in the use of this Liturgy men may be , and some ( I fear , too many ) are guilty of this also , but withal it is unquestionable , that this is not the fault of the book , but only of those persons , who use it so .

Sect. 12 Not of the Book ; for , 1. The things repeated are not many : they are but two ; The Lords Prayer , and that never in the same , but in distinct offices , and parts of worship ( which is very far from that vain and heathenish repetition , who had nothing to offer , but ( as those Baalites ) the same thing for an whole day ; and as far from being like the Romish Beadrol of 15 Pater Nosters , and 150 Ave Maries ) and one Gloria Patri , a Doxology at the end of each Hymne or Psalme ; which can no more be charged as a fault here , then that versus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at the end of every verse in one Psalme [x] [x] Psal. 136. For his mercy endureth for ever . Nor is there such a difference between a Psalme of praise , and praise in our ordinary prayers , that what is lawful in the one , should not be lawful in the other ; that what is confessed an ornament in the one , should be a sinful Battologie in the other . This Doxology , being yet used but once in our prayers , but generally at the end of Psalmes , where it is an ornament , or of an Hymne of praise , where it must needs be proper . However that versus intercalaris is a sufficient argument that every repetition is not to be charged with vanity , and there must be somthing else to prove it Battologizing . And thus far we have the concurring judgement of our Brethren [y] [y] Account of Proceed . Reply pag 62. That the same words may be often repeated , ( as David doth , Gods enduring merey ) without Tautological vanity , when it is not from emptinesse , or neglect of order , or affectation . — In Psalmes and Hymns , where the affections are to be elevated — we are not against such repetitions . 2. Neither can it with any charity be rationally suspected that the Church prescribes those few repetitions any way to lengthen out her prayers ( which yet never were accounted too long , but often accused of too much brevity , as shreds , or Snips ) much lesse , 3. Can it be thought , that these are prescribed , as if the bare use or repeating of the words were an acceptable service to God , or could pretend to an hope of being heard ( as the Heathens did ) when the affections are not cordially intent , nor the heart sincerely fixt upon the matter , neither with an holy fervency begging the mercies , nor with an heavenly cheerfulnesse sounding forth the praises : Yea , 4. We have much reason to judge , that the edification of the people , and the quickning of their devotion is mainly intended ; when their minds and souls , which in a continued length are apt to grow cold and flat , are awakened by these ( yet not too frequent repetitions ) to raise their intentions to those prayers , which should be as darts sent up to Heaven with vigor , quicknesse , and fervency .

Sect. 13 2. But , In the persons a fault there may be , when they superstitiously think , there is any strange efficacy in the words , or magick in the repetitions , though they neither understand , consider , nor are intent upon them ; when they are guilty of the sin of that people , whom God [z] [z] Isai. 29.13 Mat. 15.8 Mar. 7.6 . complains of , that they draw nigh with their mouths , and seem to honour God with their lips , but remove their heart far from him : Such is that , of many ignorant people , who say over the Lords Prayer , the Creed , and Ten Commandements , all , as their Prayers ; and think they have sufficiently done their devotions , when they have done no more but repeated the words : Such is that , of those , who content themselves with a formal attendance with their bodies , and joyning with the tongue in these offices ; and think they have served God well enough , when they have thus externally answered the letter of the Law , though their minds at the same time were roming about the things of the world , or the lusts of the flesh . But this still is not the fault of the form , but of the persons and it is no more to be imputed to this , than the very same irregularities , and wandring thoughts are to be imputed to the conceived prayers of the Minister , though in themselves never so holy or excellent ; to which this neglect and non attention is every way as incident , yea possibly more , than to the use of this Liturgy . This is really Battologizing , what ever the matter of the Prayer , or Petition be , whether repeated or not .

Sect. 14 What then ? because of this abuse of some carelesse persons , is there such a necessity of altering the form ? or is it therefore unlawful for an Holy , Religious Minister , or Devout Christian to use it ? nothing lesse ; for then we must cast all prayers out of the Church ; wherein some will still be guilty of offering nothing but a verbal service , and yielding but a formal , carelesse attendance . But , let us learn to be serious in our affections , and prayers ( whether conceived by our selves , or composed by others , and prescribed to us ) and we are so , ( as Calvin [a] [a] Vbi serio aff●cta concipitur cratio , lingua non anteit pestus : dein●e non captatur deigratia inani verborum fluxu ; sed potius fuos affectus pium cor emittit , non secus ac sagitta ; qui in coelum usque penetrent . Calv in Mat. 6.7 . observed ) when our tongues go not before , or without our hearts , nor do we think to catch the Grace of God by the flowing forth of vain and empty words ; but the holy heart sends forth its affections as so many darts , and arrows from a bow , that may pierce the clouds , and ascend Heaven it self : Let us come ( as the [b] [b] Psal. 57.7 . & 108.1 . & 25.1 . Psalmist ) with prepared and fixed hearts , the Soul cordially joyning with the tongue , and the Spirit directing the lips in our prayers and praises ; holy , heavenly , and inflamed affections , ( supposing still the matter according to Gods will ) my Soul for yours , the Holy God will never charge you with a sinful Battology , or vain repititions ; neither Heathenish babling , nor Popish Polylogy .

By this time I suppose ye see it proved , that that prohibition of Christ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cannot be extended to this Liturgy , nor is this Liturgy upon the account of any repetitions ( whatsoever it seems ) repugnant to the Rules of the Gospel .

CHAP. VI. 2. Another exception answered , and the Interlocutions , Responsals , and Alternate Reading Justified .

Sect. 1 Except . 2 ANother great exception is against the Interlocutions , or , The Repetitions and Responsals of the Clark and People , and the Alternate Reading of the Psalmes and Hymnes ; and this exception is built upon these two foundations . 1. Non-edification , [a] [a] Account of proceed , the 3d. gener . except . That they cause a confused murmur in the Congregation , whereby , what is read , is lesse intelligible , and therefore unedifiing . 2. The seeming repugnancy to the Sacred Rule ; because , The Minister is appointed for the people in all the publick services appertaining to God : The holy Scriptures of the Old and New Testament intimating the peoples part in publick prayer to be Onely with silence and reverence to attend thereunto , and to declare their consent in the close by saying , Amen .

Sect. 2 Answ. 1. To answer this charge , I shall first examine the latter part , for we will first see our warrant from the Scriptures , and this being cleared , we shall better judge concerning the matter of edification . I shall put the Argument into form , and by that means shall be able more appositely to apply the Answer . As to the charge of being repugnant to the rule of Scripture , the Argument must stand thus .

Sect. 3 Branch 1 Where the Scriptures appoint the Minister for the people in all publick services appertaining to God ; Responsals of people , whether Repugnant to Scripture . and those holy Scriptures both of the Old and New Testament intimate the peoples part in publick prayer , to be onely with silence and reverence to attend thereunto , and to declare their consent in the close by saying , Amen : And the form prescribed doth not so , but appointed to the people a great part in the publick services themselves . There is a repugnancy between that Form , and the Scriptures .

But the Scriptures do so ; and the Form so , ( as is expressed ) Ergo.

For the proof of the assumption , several particulars are produced , The Alternate reading of the Psalmes and Hymns : The Responsals of the Clark and people : The Litany so framed , that the Petitions are in a great part uttered by the people , &c.

Sect. 4 These are the Charges ; This the Argument ; wherein 1 , To the proposition I shall say little , though , as that is expressed , it may admit some dispute ; for it is said only , The Scriptures intimate so and so : and the Form appointeth so and so ; now what is only intimated , is not clearly determining : and here therefore is no Real , but a seeming , or intimated Repugnancy .

2. But the Assumption ( as there conceived ( viz. That the Minister is appointed ( sc. by the Scriptures of both Testaments ) for the people in all publick services &c. and that the holy Scriptures of the Old and New Testament intimate the peoples part in publick prayer to be only with silence to attend , and declare their consent in the close by saying Amen . ) This I positively and resolutely deny : for ,

Sect. 5 All Logicians know that a particular affirmative overthroweth an universal Negative ; and a particular Negative an universal Affirmative . Observe then , This is all laid down in an expresse universal : The Minister in all publick services &c. for the people . The people onely ( to do nothing else , but ) to attend with silence — and to say nothing but Amen . Now if any particular instance can be produced to the contrary , that is enough to wipe of this charge ; and , I think , the Scriptures do afford us many .

Sect. 6 Are not the Psalmes and Hymnes a great part of the publick services appertaining to God ? They are reckoned as such in this very exception ; and though in the latter branch , there be a restriction to publick prayer , yet the former is against the peoples part in all publick services , and the Plea is laid not onely against the peoples bearing a part in publick prayer , but against the Alternate reading of Psalmes and Hymnes . But sure I am , The peoples joyning with their voyces , and bearing a part in these , is neither against the Scriptures appointment , or intimation , which doth not only not appoint the Priest , Levite , or Minister , to be wholy , and alone for the people in these ; but doth also not intimate only , but clearly expresse the peoples bearing a considerable part in them , and not , onely silently attending , and adding onely their Amen in the close .

Sect. 7 It is confessed by our Brethren , [b] [b] Accom . of proceed . Reply p. 92. Sect. 16. that , in the case of Psalmes and Hymnes ( and these are a part of the publick services ) it is certain they had a Liturgy or Form , as we have ; which Forms are carefully collected preserved , and delivered to us , as a choice part of the Holy Scriptures . And these Forms were then certainly to be used , and the peoples bearing a part in them is evident enough : for ,

Sect. 8 1. That the people should joyn in singing , is questioned by none ( that I know ) even those Sectaries who deny it in mixt Congregations ( as they allow no such Communion in any Ordinances ) do yet allow it among those , whom they account all Saints : But for us , we all practice it . And whether we sing together Joyntly , in Meeter ; or Alternately , in Prose , ( as in the Cathedral way ) the matter comes all to one , the people bear their part in both .

Sect. 9 And the truth is , for manner of singing it hath still been various in the Churches according to the Custom of several Nations , and yet that diversity breeding no division or contrariety . There being [c] [c] Tot panè psallentium chori , quot gentium diversitates . Hieron . ep. 17. ad Marc. cap. 6. as many Quires of singers , and wayes of singing , as diversities of countries . Sometimes one only singing , and then another [d] [d] Dicas Psalmum in ordine tuo . Hieron . ep. id Rustic . in his order ; sometimes [e] [e] Tertul ad uxer . l. 2. dicit . Psalmum inter duos sonare . two : sometimes we find a council forbdiding [f] [f] Concil Laodic . can. 15. any to sing , but such , to whom the office of singing belongeth : sometimes the whole multitude sang , [g] [g] Audict orantis populi confistens quis extra ecclesiam vocem ; spectet celebres hymnorum sonitus Hilar. in Psal. 65. that those who stood without the Church might hear the voice of the people praying , and the loud sound of their singing ; and this sometimes joyntly together ; sometimes by course or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So the people in St. Basils time sung the Psalmedy , one part answering another , at the sound whereof Nazianzen saith of Valens the Emperour , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he was smitten as with Thunder . See Jewel Art. 3. Div. 2. out of Basil . ep. ad Cler. Neocaesar , and Greg Naz. Orat. Funebr . in Pasil . Quire-wise , [h] [h] Responsoriis psalmorum , cantu virorum , mulierum , virginum , parvulorum consonus undarum sr●gor resultat . Ambr. Hexamer . l. 3. c. 5. And a many more citations to this purpose doth Mr. Ball give us , which I have now not leisure to examine , he that please may . Euseb. l. 2. c. 17. Socrat. l. 6. c. 8. Theodoret. l. 2. c. 24. & l. 4. c. 27. Plin. epist . l. 10. ep. 97. Basil . ep. ad Cleric . Neocaesar . Nazianz. funcbr . orat . in Basil . Aug. confes . l. 9. c. 6 , 7. men , women , maids , and little children , answering one another .

Sect. 10 And this was not the practice of later ages only , but of the Jewish Church , and Scripture times also . There we find , the people of God in their solemn services , in such forms answering one another . There we find in one place the Priests and Levites [i] [i] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 responderunt invicem . i. e. vicissim 〈◊〉 cant abant , Piscat . Ezr. 3.10 , 11. with 1 Chr. 6.31 . & 16.7 . singing together by course , and praising God after the Ordinance of David the King ; yea not these only , but the people , even the women also : for so we read , Not Moses only , but the [k] [k] Exod. 15.1 . Children of Israel with him sang a Psalme of praise upon occasion of that miraculous passage made for them through the Sea , that drowned the the Egyptians . [l] [l] v. 20 , 21. And Miriam went out ( saith the Text ) and all the women after her , and she answered them , [m] [m] Viris ; ita ut alternis canerent , mulieribus eundem versum , qui primus est cantici , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Jun. in Exod. 15.20 , 21. sing ye — The women and the men ( as Junius [m] [m] Viris ; ita ut alternis canerent , mulieribus eundem versum , qui primus est cantici , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Jun. in Exod. 15.20 , 21. notes on the place ) thus answering one another in the song . And it may not unfitly be understood of such a Carmen Amaebaeum or Alternate Song , what we read of the Israelites singing before the Golden Calfe ; by that action shewing , as what they had learnt among the Egyptians , to set up an Idol : so what was wont to be their practice in their services to God ( for they worshipped the Calfe , as they did God ; and it is not unusual for the Devil to be Gods ape ) They sang , and it was not either the united shout for a Victory ; nor a crying out together , for being Conquered : but it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [n] [n] Exod. 32.18 . the voyce of singers ; by their alternate answering in song , discovering themselves . Thus if we consult the Hebrew Text , where the same word is used by the Psalmist , it seems to be not only the practice of that people , but to look very like a command , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [o] [o] Psal. 147.7 sing unto the Lord — what plainly so ? I conceive not , for then another word would probably have been used , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but sing alternis vicibus , answering one another ( as the word signifies ) and one [p] [p] Psal. 88. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vid. Gatak . cyn . part. 1. c. 10. p. 126. Psalme there is that seems purposely to be set ad hunc ordinem canendi , to be sung in this order , or alternate manner , as the word Le-annoth in the title not obscurely intimates .

Sect. 11 Object . If it be objected , that these onely shew the practice of singing ; but it is the alternate reading of Psalmes and Hymns that we disallow .

Solut. The answer is at hand , for , be it but alternate singing , this is enough to our purpose , to prove , the people bearing a part in these services : besides , singing and reading are not of so different natures , that what may be allowed in one , may not be allowed in the other : when their singing sometimes was but like fair , long reading , with some modulation of the voice , and that not much neither , if we believe S. Austin [q] [q] August . Conf. l. 10. c. 93. sect 2 who in this commendeth Athanasius , that he commanded the Reader of the Psalme to sound , or sing it , modico flexu vocis , with a very little modulation , like , but [r] [r] ut pronuncian●● quam canenti vicinior esset . a more plain and distinct reading . Such a practice there was then in the Antient Church , as the people joyning in the Psalmes and Hymnes .

Sect. 12 Yea , and these were not onely in the words of Scripture , or the very formes there given ; but they had their Proprios Hymnos , Hymnes proper to the Christians , and composed by themselves , and sung to the honour of Christ , ( as [s] [s] Euseb. Hist. l. 2. c. 17. et l. 5. c. 28. See the like in Th●od● et . l. 4. c. 19. Eusebius out of Philo testifieth of the first Christians ) and this perfectly agreeable to the Scripture pattern and practice . The practice we see in the [t] [t] 〈◊〉 Cor. 14.26 . Corinthian Church , which the Apostle reproveth not , but ordereth it , and directs them in it . A rule we have in that Apostolical exhortation , to teach , instruct , and quicken one another , [u] [u] Ephes. 5.19 . Coless . 3.16 . in Psalmes , and Hymns , and Spiritual songs . Nor must we conclude that the people sung only such Hymns , as were either sound in the Scriptures , or framed de proprio ingenio , their own private conceptions ; for though such they had , and used , yet also they had Hymnes [x] [x] See Concil. Laod. c. 59. Concil. Tolet. 4. cap. 12. composed by others for them , which they sung to ; as we read that Ephrem , Syrus , made Hymnes in that , sc. the Syrian tongue , which were sung at the solemn feasts of the Martyrs , as Sozomen informeth us .

Sect. 13 Object . I know it is objected , That though this may be allowed in Psalmes and Hymnes of Praise , for even in the Scripture we read the people joyning in these : yet in the other parts of worship , and prayer , not so ; where they are to be silent , onely adding their Amen in the close : in this is the Minister to do all . These are the words of our Brethren . — [y] [y] Account of Proceed . p. 29. Reply to answ. 〈◊〉 3 , 1. We said not , that the People may not in Psalms concur in voice to God — ( we speak of Prayer — ) we concluded it agreeable to the Scripture practice for the people in prayer to say but their Amen . — And finding ordinarily that the people spake no more in prayer , ( distinct from Psalmes and praises ) we desired to imitate the surest pattern . From hence some may be apt to gather , that , ( as to Prayer , and those parts of worship ) there is a repugnancy in the Liturgy , ( where even in these the people bear a part ) a repugnancy to the Scripture rule . But ,

Sect. 14 Solut. I answer , Whatsoever the force of the argument be , ( as there urged ) for an alteration , I am sure , there yet appears no such thing , as may make this Liturgy unlawful upon this account , though not altered . For ,

1. The Argument indeed concludes onely the peoples silence , as to Prayers , ( distinct from Psalmes and Praises ) yet the Premises were larger , and extended to all publick services in things pertaining to God , which are praises as well as prayers . And it is there reckoned as [z] [z] Account of Proceed , ibid. the peoples invading the sacred office of the Ministry , at least seeming to do so , 1. To read half the Psalmes and Hymnes . 2. To say half the Prayers . 3. To be the mouth in Confessions . 4. Being the onely petitioners in the greatest part of the Litany . So that , it is an incroaching in one as well as the other : if they incroach in saying half the Prayers , so also do they in reading half the Psalmes . But their part is confessed in Psalmes and Hymnes . They may sing , as together , so alternately ; and if they may sing so , they may also read so : and then notwithstanding any thing in this Argument , may do so in prayers also . Again ,

Sect. 15 2. It is said onely , That the people ordinarily spake no more in prayer then Amen . And if no more then so , here is nothing to prove it unlawful to bear a greater part at some time : for it may be supposed , that yet upon some special and extraordinary occasions they might say more , though ordinarily they did not . And what they might sometimes do , is not unlawful in it self , nor repugnant to Scripture ( for that may not be done at all ) and this is enough for our purpose . Yet farther ,

Sect. 16 3. The thing is not altogether so disagreeing with the Scripture pattern , but that we may find , or conjecture at least , some footsteps of such a practice there . To this , I shall offer but this one thing to be considered . It is expresly acknowledged , [a] [a] Account of Proceed . § 16 Repl. p. 92. That in the case of Psalmes , it is certain they had a Liturgy , or Form ( as we have ) which is carefully collected , preserved , and continued to us . This Liturgy , or Forme ( if any else ) is without question those Psalmes of Moses , David , Asaph , Heman , &c. in the singing of these , it is confessed and proved , the people concurred in voice , more than in a single Amen , and they sang alternatim , or Quire-wise ; and if they may sing half , they may distinctly read half , ( as before is noted . ) Now then , in these Formes , in which it is confessed , they did thus concur , we find some which are not Hymnes , or Psalmes of Praise ; but expresly ( and penned for that purpose ) Deprecations of misery , Prayers in affliction , and for mercy . Consult the Titles and the matter of them , they will evidently appear to be , some , purely , or chiefly [b] [b] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Co nprecaturii , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Psal. 17.86 , 90 , 102. Prayers in afflictions , in case of misery , distresse , or feares ; for support , strength , mercy , deliverance , life , &c. some , Deprecations , whose Titles are , Al taschith , i.e. Destroy not , complaining of , and praying against evils , both of sin and sufferings . [c] [c] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deprecation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psal. 57 , 58 , 59 , 75. Some , Commemoratory , or rather [d] [d] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Commonitory , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad redi . cendum in memo . a. n. Psal. 38.70 . Commonitory ; not ( as Junius conceiveth ) to stand as memorials , for the remembrance of evils past , and deliverance received ; But , ( as that truly Reverend , and by me never to be forgotten [e] [e] Gatak . Cyn. part 1. c. 10. p. 123. Mr. Gataker , ( whose excellent works praise him in the gates , and are , and will be to after ages , eminent discoveries of his learning and piety ) hath well observed ) to be Monitories to God himself ( to speak with reverence , & after the manner of men ) as our version doth well render it to bring to remembrance , viz. of God : to mind him of the streights and troubles . This people , and awaken him to their help : as the whole service and frame of the Psalmes clearly shew : some [f] [f] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Testimonium ; peti●ùs obtestatio . Psal. 80. vid. G tak . ibid. obtestatorii , not so much because the Church doth there testifie her faith in God , as that she doth therein earnestly beseech , and even obtest and conjure him to help and dliver them from those evils wherewith they are oppressed , by that care which he was wont to take of them , which now seemes to be remitted ; and that successe thereof , which those evils , which she suffered by her adversaries , did seem to make void . Shall I adde others ? which are evidently instructing , [g] [g] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 eruditor . Psal. 32.42 , 44 , 45. cum multis a●iis . teaching Psalmes , and so are rendred in the Margin of our Bibles , Psalmes giving instruction , and one expresly penned , [h] [h] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad docendum . Psal. 60. Sect. 17. to teach .

4. Let any man now shew any one thing , which is in our Liturgy appointed , the subject of alternate singing , or ( which makes no difference ) Reading , that is not perfectly of the nature of some of these Psalmes . Might they so sing those Psalmes , whose main scope is to confesse sin ; complain of enemies ; bewail miseries ; beg pardon , pray for mercies ; awaken ( as it were ) God to hear , help , and save ? and may not we also do the like in our Hymnes and Litanies , which are composed for the very same ends ? or shall we yet say , they are repugnant to the Scripture pattern , to which in these particulars they do so perfectly agree ? yea , may we not hence also draw a justification of the lawfulnesse of that practice in Collegiate and Cathedral Churches , ( which yet is more quarrelled at , and condemned , than the alternate reading or pronouncing ) viz. the singing of this Litany ? those Psalmes of this nature being no doubt sung in the Assemblies as well as the rest .

Sect. 18 5. Nor is this a just charge against the Litany , that therein the people are the only petitioners in the far greatest part of it , ( the Minister onely reciting the matter , and making no request at all , which is onely done by the people in their Good Lord deliver us , and We beseech thee to hear us , &c. ) for in this choice part of the Liturgy , wherein ( if any where else ) our Prayers are ( like those , which S. Augustine mentions of the [i] [i] Dicunter fratres in Aegypto crebras quidem h●bere orationis sed eas brevissim●s , & raptim quodammodo jaculatus . Aug. ep. 121. Egyptian Brethren ) as several , and very short , so as darts and arrowes severally sent forth with a sudd n quicknesse , and lively ejaculation , it is clear , 1. The Minister beginneth , expresly petitioning , the people repeating but the same after him It is 2. evident , that in the main body of it , it is a prayer put up by the Minister , beginning the prayer for all the particular matters , with this , We sinners do beseech thee to hear us , O Lord God . That it may please thee , — and so goes on in the particulars , to which the people severally adde their request in the words before by the Minister dictated ; We beseech thee , — which is , in effect , but their Amen . Neither 3. can we say that the Minister repeating the matter of the petition , doth not pray , or petition ; for to what purpose else are those particulars expressed ? When the Minister repeateth , From all evil and mischief , from sin , and the rest that follow ; is it intended that he should repeat these words onely , which without the petition would not make up any sense ? yea , is it not intended that he with the Congregation should pray for Deliverance from them ? What Rubrick appoints the Good Lord deliver us , to be said onely by the people ? yea , the Minister , as the mouth of the Assembly , having repeated the matter of the request ; are not minister and people then joyntly together to send up the petition ?

Sect. 19 By these things , I hope , it is sufficiently cleared , That Alternate Reading or singing , and the peoples bearing a greater part than silence , and a bare Amen , not in Psalmes and Hymns of praise onely , but in prayers , and deprecations also , is not repugnant , but perfectly agreeable to the Scripture pattern ; and may therefore lawfully be complied with .

Object . If any shall yet object , that though it were so in the Old Testament practice , yet we find it not agreeable to the Evangelical rule .

Solut. Sect. 20 I have these few things to answer .

1. When it is confessed , that the Church of Israel had such a Liturgy in Psalmes , and Hymnes ; and some of these being proved of this nature now in dispute , and these all acknowledged to be preserved to us as a choice part of Scripture ; I cannot see any shadow of reason , why we may not use them as they did . It is acknowledged , we may use the same things , words , and formes ; and why not then in the same manner ? and if these , why not others also of the same or like nature .

Sect. 21 2. Though nothing of the Mosaical Paedagogy , or Oeconomy ( as such ) be obliging ; it followeth not that every thing therein is now unlawful . It is true that those things which were then Figures of Christ to come , and instituted as Types of our Redeemer to come in the Flesh , were certainly of no use , when Christ was really come to fulfil all the things by those types prefigured : and now they , yea , all that was symbolical among them , as observed with any opinion of necessity , are not onely dead and rotten , but only [k] [k] Et mortua , & ma●tisera . deadly also , and mortiferous ; and the charge upon us is , [l] [l] Gallat. 5.1 , 2. stand fast in the Liberty , wherewith Christ hath made you free , upon as high an account , as even , the renouncing of Christ , and of all benefit by him , who in this case , shall profit you nothing . Yet , for those things which did pertain only to Order and Decency in the external managing of divine worship , without any typical , or such symbolical signification , I see not how they can be condemned as unlawful , though it is possible sometimes , and in some cases they may be inconvenient .

Sect. 22 3. But suppose every part of that Mosaical Paedagogy should be unlawful ; yet many things were then in use and practice , which cannot properly be accounted a part of that Oeconomy , or proper to that Paedagogy ; but upon principles of common right , and reason taken up by them , and practiced in common with others . I never knew any deny , but Magistrates might still ( if they see it convenient ) use the same Laws in Judicials , as were given to the Jews ; and punish the same sins with the same penalties : nor doth their being used under the Mosaical Oeconomy make it a sin for Christians now to use them . Nor can I see any reason , why we may not use those external orders of worship , which were used in the time of , but really were no part of , that Oeconomy , which was properly Mosaical .

Sect. 23 4. If we find not such a practice in the Christian Church in the Apostles daies , this need not trouble us ; unlesse we can prove that nothing may be done , do not in circumstantials of worship , for which we have not the example of the Apostolical practice ; yea , though we have the practice of the Church before , and that not condemned any where , either by Christ , or his Apostles . The Christian Church was then under too much persecution , to have her publick Oratories , and solemn Assemblies , and solemn Order of the Sacred Publick Worship ; and no wonder then , that we have no examples of her practice in such a case . When then we have such evidences of the Churches practice in the Old Testament , in things not at all symbolical or typical , and this no where condemned or reproved in the Gospel , which yet doth so sharply rebuke the abolished ceremonies , though the times then did not admit such publick solemnities : I see not , but we may well conclude it agreeable to the Scripture pattern , and not at all repugnant to the Evangelical Rule .

Sect. 24 5. Sure I am ( if we may believe Records ) the ancient Church did practice this very thing ; and consequently thought it no contrariety to the Rule of the Gospel : if we then condemn this practice , as such , we shall condemn , not only this Church of England , for those years since the Reformation ( which yet is no very good argument either of our piety or charity ) but even the whole Christian Church , ( both Greek and Latin ) in those ancient ages , of forsaking the Evangelical Canon , and admitting and practising a publick worship of God contrary thereunto . Which , how agreeable it is to that Evangelical Rule , and the sentiments of Piety , and Charity , let the sober and considering Christian Judge . For evidence of their practice , ( besides those testimonies [m] [m] See Sect. 9. of this Chapter . before cited , ) I shall now add these . For the Lords Prayer , ( which we find in their several Offices , and St. Hierom telleth us , that [n] [n] Apostoli Dominico praecepto ad celebrationem eucharistiae adhibuere orationem Dominicam . Hieron l. 3. contr. Pelag. The Apostles by the precept of Christ , added this to the celebration of the Eucharist : and S. Austin informs us , that [o] [o] Quam totam petitionem ferc omnis ecclesia Dominica oratione concludit . Aug. in ep. 59. ad Paulin. q. 3. The whole Church almost , concluded their Prayers with it ) In the Liturgy of St. Chrysostome , we find the whole Chorus , or Quire saying it ; And the Priest only with a loud voyce adding the Doxology , For Thine is the Kingdome , &c. Again , in the same Chrysostome we find Minister and People joyning together in the holy Ministration , He saying , The Lord be with you ; they answering him , And with thy Spirit . Thus are they , [p] [p] Chrysost. in 2 Cor. Hom. 18 the Minister and People talking together , or speaking one to another , as he expresseth it . Again , for that in the Communion , Lift up your hearts it was not only the admonition of the Deacon , as the Minister may now , at the beginning say , let us pray , or as they then did in the very same words ; [q] [q] See Jewel . Art. 3. Divis . 16 Oremus , attendamus , or oremus pariter omnes , &c. as calling upon the people for prayer and attention : but in a particular office , immediately before the Communion In the Greek Church , the [r] [r] Cyprian . in Orat. Dom. Serm. 6. Priest said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as we , lift up your hearts ; the people answering , we lift them up unto the Lord : and this [s] [s] Chrysost. ex vari is locis in M●tch . Hom. 9. or ( ●s Aug. in Psal. a 39. & de dono persever . l. 2. c. 13. ) in sacramentis fidelium , And again ( de bonoviduitat . c. 16. ) inter sacra misteria cor hab●re sursum jubemur . See Jewels Defence . Part. 2. c. 14. divis. 2. in conspectu Sacrificii , as they then called that Sacrament , not dreaming of such a Sacrifice , as is now pretended in the Popish Masse . Of the [t] [t] Concil. Valent. An 444 Can. 6 Holy , Holy , Holy , of the , [u] [u] Concil Val. Can 5 Basil ep. 63 Aug. ep. 178 Sozom. l. 7. c. 9 Lord have mercy upon us , Christ have mercy , &c. Of the Hallelujah , or Praise ye the Lord . Of the Gloria Patri , or Glory be to the Father , &c. a Doxology wont to be added at the end of every [x] [x] Graecls usitatum terminare p●eces aliquâ Doxologiâ Hinc Psalmis addere solius Gloria Patri See Conc. Val. Can. 7. & also Platina de vitis pontific , Damas . 1. Psalme , yea sometimes of their Prayers also . Of that in the Communion , It is very meet and right so to do — Therefore with Angels , and Arch-angels , &c. I might give ( yea they are gathered to mine hand by [y] [y] Ball. trial of Separ . ch. 9. p. 175 , 176. & ch. 7. Answer to Objection 3. Mr. Ball ) a cloud of Witnesses , Councels , and Fathers , to evidence this practice in the ancient Church ; And though the whole Liturgies , that go under their names be conceived to be of later date , yet these particulars are acknowledged to have been in use in those elder times .

So that all these things considered , there yet appears nothing , which can prove our Liturgy repugnant to the Rule of the Gospel , or upon this account unlawful to be used ,

Sect. 25 2. Having now shewed our warrant , and cleared these Responsals and Alternate Readings , and evidenced their non Repugnancy to the Scriptures ; it will be matter of lesse difficulty to solve that Objection of their Repugnancy to edification ; for as to this it is said ,

Object 2 That they cause a confused murmur in the Congregation ; as to edification whereby what is read is lesse intelligible , and therefore unedifying : and again , we may warrantably professe , in the name of our selves , and many sober pious persons , that we experience that these things are against our edification . But for Answer ,

Sect. 26 Answ. 1 1. The Ancient Church thought them not so : their constant practice shews , that they judged this way expedient and edifiing .

2. If any cannot experience his own edification , I shall earnestly beseech him , before he passe a censure upon , or condemn the practice ; that he would first do this one thing , viz. seriously , sincerely , and impartially , as in the presence of the great God , ( that [z] [z] Jer. 17.10 . searcheth the hearts and tryeth the reins ) examine his own Soul , and see from whence it really commeth to passe , that he is not edified : whether it be not from something in himself ; rather then any thing in the matter or form of the Prayers and Hymnes , so read or sung . For , if it be either from his own carelessenesse , or non attention ; or from a prejudice in his mind against the way and practice ; that he receives not that profit , which he otherwise might : there is no reason , for this , to condemne the form ; when all the fault must be charged upon his own self : let but such a Soul endeavour to purge out those corruptions , and prejudices ; let him seriously attend the service , and mind what he is about ; and without disputing cordially joyn in those Petitions , Orizons , and praises : I doubt not but every such humble , pious , devout Christian will experimently find , his heart in a good measure excited , quickened , inflamed in his devotions ; and then see , that these are not unedifying . It is true , indeed , when men look upon these things with an evil eye ; when they shall give themselves ( as some have done ) liberty to vilifie , reproach , and scorn the way of the Church ; and contemptuously call it , The Chattering of the Priest and Clark one to another : it is no wonder , if they be not edified by that which they so much despise . But if this be an argument , it holds as strongly against all the conceived prayers and preachings of men : For , we cannot be ignorant ( when these late daies have given us too sad experience ) how many persons have taken up a prejudice against the Ministers : they conceive such and such to be formal , and cold in their Prayers , dull and heavy in their Preaching : they despise the persons , and then their labours ; and say they cannot edifie by them . Scarce any have been found ( though never so eminent ) but to some or other their Prayers and Preaching have been judged unedifying : yea , to some , The whole order of the Ministery hath been so judged : and yet this is no argument , to prove them so , when the onely fault is in the passions , or prejudice of the hearers . This was that , which hindred the edification of the Jew in Christs time [a] [a] Jo. 7.41 , 52. He was of Galilee . [b] [b] Math. 13.55 . The Carpenters Son , &c. and from hence it was , that He [c] [c] Mark 6.3 , 5. could do no mighty works there ; not because he had not power to do so ; but because of the hardness of their hearts : who through their prejudice against him could not receive the things of their peace . And really , I fear , that in our case it is the great prejudice , which is in some men , against the Persons and Places of those Reverend Bishops and others , who impose this Liturgy , that makes men dislike the Form for their sake : and it edifies not , onely because it comes from those persons , which they love not . I charge not this upon all , onely I do desire every one seriously to examine his own Soul ; and see , if somthing of this nature be not in himself , before he passe a judgment of non-edification upon the thing , or use required ; as if it arose from the nature of that , which arises onely from the nature of mens passion and prejudice . And withal I might oppose ( and justly ) to this , the experiences of others , sober , pious Christians ; whose hearts ( as thousands will testifie ) have been wonderfully excited , quickened , inflamed , and so edified by their ( not formal , but ) religious , devout attendance on these holy performances .

Sect. 28 3. But , for the thing it self : Is there not in it reall matter of edification ? may not , yea , doth not the very Alternate Reading and Responsals ( supposing still the attention of the mind and heart ) edifie ? The Confused Murmur ( as it is called ) makes not the words intelligible to them , who do themselvs bear a part , and say those words . All edification ( as was noted , by those right reverend Bishops [d] [d] Accompt of proceed Answ. to N. 3.4 . at the conference ) is not to be confined to the informing of our Reasons and Vnderstandings ; but there is also very much of edification , ( building up the Soul in Grace , Holiness , Faith , Fervour , toward eternal life ) in the quickening , continuing , and uniting our devotions , which are apt to sleep , freeze , and grow flat in a long continued Prayer . And people , no doubt , may be , and many souls are , thus very much edified , when they are often awakened by frequent Amens , and Interlocutions ; being thus excited and stirred up by mutual exaltations , provocations , petitions , holy contentions and strivings , which shall shew his own , and stir up others zeal to the glory of God . It is not for edification that by that short Petition , Lord have mercy upon us , and incline our hearts to keep this Law , after every commandement , [e] [e] Accompt of proc . p. 103. Answ. to Sect. 1. P. 17. Christian People are taught , as by a quick and active Prayer , to aske and beg upon their knees pardon for their lives , forfeited by the breach of each Commandement ; and to pray for Grace and strength to keep them for the time to come ? In that , so much decryed , but indeed excellent , Litany , how are the dull hearts of men quickened and awakened ; and the truly pious , devout Souls inflamed by their own frequent closing in the several petitions for every particular matter therein begged ? Doth not the whole Congregation by these their Petitions and Responsals shew , that they are sensible of Gods Honour ; troubled for their own wants ; and do therefore desire that God should have all possible glory ; and beg , that their own wants may be relieved ? These being things , which in the Assemblies of Christians should not coldly or faintly be done ; these their own Responsals , and verbal concurrence , do much conduce to the wakening of the Soul ; and to put into , and preserve in the heart that heat and vigor , which should make them , at the end , sound forth together their Amen ( as is recorded of the Primitive Christians ) with that fervour , and zeal , ut reboârit instar fulminis , aut irati maris ; that he that heard the Eccho of their zealous tongues , might suppose , he heard the sound of the roaring of the Sea , or the mighty voice of the Powerful thunder .

CHAP. VII . Two other exceptions answered , and 3. the frequent Intercessions , and short Prayers , as also 4. the parcells of Scripture for Epistles and Gospels , Vindicated .

Sect. 1 HAving now in the former Chapters cleared those two grand Exceptions , which charge the Liturgy with Vaine Repetitions : and the Responsals , with the Hinderance of Edification ; and Repugnancy to Scripture practice . The others , which follow about the Brevity of the Prayers , and the Communion Service , will be easily answered .

Except . 3 3. The next Exception then , against this Forme is , The Brevity or the Number of short Prayers , which would be much better in one continued Prayer ; not in several shreds or snips ( as some call them , rather the Prayer ) . And these are charged to be unnecessary Abruptions , and Intercesions , neither agreeable to Scriptural examples , ( when many petitions are offered up at the same time ) nor suited to the gravity and seriousness of that holy duty .

Sect. 2 Answer . I Answer , 1. That all possible Gravity , and Seriousness should be used in Prayer , which is our addresse to the most High , and Holy God , is unquestionable . But it is also beyond dispute , that this Seriousness is a quality of the mind ; and may as well be in short , as long Prayers : yea , too wofull experience shewes , that men may trifle in longer , as well as in shorter Orizons : and yet ( the words of the mouth , and carriage of the person being discoveries of the inward affections ) it is confessed that we are to shew also as much reverence and gravity , as we can , in our words and gestures . Yea , in publick services , all things should be so ordered , as that the people may be then taught an holy reverence ; and kept in a serious frame of Spirit during all those sacred offices . I cannot , therefore , but ( with that [a] [a] Extra modum & ordinem orationes multiplicant , undc auditores sibi ingratos efficiunt & populum Dei potius fastidio avertunt , quam alliciunt . Durant . Rational . integra brevitas . l. 4 cap. 15. learned Papist ) dislike , that men should multiplie , or lengthen out , their prayers beyond all measure and order ; whereby the hearers are wearied , and the people of God are not allured by the sweetnesse of the holy duty ; but driven from it , through the disdain of the tedious performance . And I cannot but approve that rule of anothers , [b] [b] In Divino officio non tam overasa prolixitas quam devota & servetur . Petr de Allia . Lib. de Reform . ●ccle . Cap de Reform . Praelator . That in divine offices there by observed , not so much a burdensome prolixity , as a devout and intire brevity .

2. But it would be an unjust charge , to say this Liturgy is guilty of either of these faults condemned . We have several short prayers , but not multiplyed beyond measure , or the bounds of a grave decorum : nor are they in the body of them lengthned out to a burthensome prolixity . They cannot be accused to cause a wearinesse by a confused tediousnesse ; but they rather refresh by a grateful variety .

Sect. 4 3. And in this , our Church is not beholding to the Masse-book ; but hath the practice and judgement of the ancient Church for her direction . It was the Doctrine of St. Chrysostom , [c] [c] Deum trans , non longos extendat Sermones nec in longum orationem producat ; sed pauca et simplicia ve rba dicat . Non enim in verborum multitudine , sed in mentis solertiae positum est , ut exaudiatur . — Breves enim & frequentes orationes fieri Christus & Paulus praeceperunt , paucie ex intervallis . Nam si Sermonem in longum extenderis , in negligentiam frequenter lapsus , multam diabolo surrependi facultatem dederis ; & supplantandi , & abducendi cogitationem ab his quae dicuntur . Si vero continuas & crebras orationes facias , totumque tempus interpolans frequentiâ , facilè poteris modestiam exhibere , & ipsas orationes cum multâ facies solertiae . Chr. Hom 74. Tom. 4. p. 641 , 642. That , he that prayeth should not make long speeches , nor draw out his prayer into length ; but speak few and plain words — for the hope of being heard lyeth not in the multitude of words , but inward disposition of the heart . — Christ ( saith he ) and Paul have enjoyned short and frequent prayers to be made , with small pauses , or intercisms ( and such and no other are ours in this Liturgy ) between them : for if thou draw thy speech into length , then falling frequently into negligence , thou wilt give the Devil too great opportunity to steal in , supplant , and withdraw thy thoughts from those things that are spoken . Whereas if thou makest frequent prayers , and throughout all the time doth renew them often ; thou maist with ease shew a moderation , and yet make thy prayers with much skill . Agreeable to this , is that which St. Austin records of the Brethren in Egypt : of whom ( saith he ) [d] [d] Dicuntur fra tres in AEgypto crebras quidem habere orationes , easque brevissimas , & raptim quodam modo jaculatas ; ne illa vigilantèr erecta ( quae orantiplurimum necessaria est ) per productiores moras evanescat , & hebetetur intentio . Aug. ep. 131. it is reported that they have many prayers , but every of them very short , suddenly darted forth , least that intention of mind being vigilantly raised ( which is very necessary for him that prayeth ) should by long continuance vanish , or grow blunt . In their judgements then , by short and frequent Prayers the Soul is kept awake , and in a more quick and lively frame . And this I am sure is no enemy to seriousnesse or gravity .

Sect. 5 A. Nor is this so disagreeable to Scripture patterns , but that we may find some examples of this also . Neither can I see , why the frequent repetition of Gods Name and Attributes at the beginning of our several requests ; and closing them with the merits and mediation of Christ , should be suggested as an irreverent , affected , empty tossing of Gods name in prayer ( an expression which I am heartily sorry , that grave , serious , sober men should use , to vilifie an established order in the Church ) any more then ( supposing it used with holy , faithful and humble hearts ) that repetition of this name of God no lesse than four times in two verses , [e] [e] Psal. 42.1 , 2. As the Hart panteth — so panteth my soul after thee , O God . My Soul is a thirst for God — The Living God ; when shall I come — before God ? The Church , by these quick and short prayers , seeming to teach her Children , how the gracious heart sends forth its desires & longings after God . The constant attendant of the Harts braying after the waters , is quick and short breathings ; the breath in hast drawn in , and as suddenly sent forth again : so the gracious Soul longing after the presence of God , the enjoyment of Pardon , Peace , Grace , Life , and Communion with Christ , is thus panting , and these quick , pithy expressions , and short prayers , a● lively resemblances of the quick and short breathings of the Soul after God : as there , O God , the living God , when shall I appear before God . And if the same words may be repeated , ( as no doubt they may ) without Tautological vanity ; and it is so [f] [f] Accompt of Proc. p. 62. confessed if it be not from emptinesse , or neglect of order and affectation : Why should such emptinesse , affectation , or neglect of order , be imputed to our prayers meerly upon the account of such a repetition ? if any persons be guilty of such defaults , or neglects in the use of them ; let them bear their own blame : let it not be imputed to the Prayers , which may be used by holy and humble hearts , and no doubt are , without that affectation , &c.

Object . Sect. 6 But , [g] [g] Accompt of Proc. Rep'y , to Answ. to Except . 16. Sect. 3. though in Psalmes and Hymnes , where the affections are to be elevated by such figurative streins and elegancies , as best beseem Poetry and Rapture , such repetitions are not condemned : yet to make a prayer of a few petitions , and begin and end every such , with Gods name and Christs merits , this is condemned as an affected empty tossing , &c.

Solut. Sect. 7 Let us then see , if we have not some such thing in Scripture examples , which are not Psalmes , or Hymnes , or Raptures of Poetry . That Prayer of Daniel , which upon the expiring of the 70. years Captivity he put up to God , for Confession of sins , and Humiliation , and praying for the restauration of Jerusalem , seems indeed to stand as one continued prayer ( and yet , if so , it is no longer then some one may be found in our Common-Prayer-Book ) but observe it , and ye will see it to consist of several intercisions , and , even such short prayers as ours , beginning still anew with the name and attributes of God . He beginneth , [h] [h] Dan. 9.4 . O Lord , the great and dreadful God ; keeping Covenant and mercy to them that fear him — We have sinned , &c. again , within three verses , [i] [i] v. 7. O Lord , Righteousnesse belongeth unto thee — then a fresh , in the very next verse , [k] [k] v. 8. O Lord , to us belongeth Confusion — and as closing this , [l] [l] v. 15. And now O Lord our God — then immediately beginneth another prayer , [m] [m] o. 16. O Lord , according to all thy righteousnesse I beseech thee — again , in the very next , he beginneth with the name of God , and closeth with the merits of Christ , [n] [n] v. 17. Now , therefore , O our God , hear the prayer of thy servant , and his supplication , and cause thy face to shine upon the Sanctuary , that is desolate , for the Lords sake : yet he immediately begins again , [o] [o] v. 18. O my God incline thine ear and hear , open thine eyes and see — and closing that also with , Not for our righteousnesse , but thy great mercies . He presently begins again , and subjoyns another short prayer , full of nothing but such repetitions , quick and short breathings , four times in one verse [p] [p] v 19. O Lord hear , O Lord forgive ; O Lord hearken and do : deferre not for thine own sake , O my God . Here we see a Religious service performed with many such short prayers ( for they are evidently called so , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Preces , Supplications for grace and mercy a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not one , but as many , and several , [q] [q] v 3. Supplications in the Plurall ) and as frequent repetitions as any can be found in our Liturgy : and I think none dare accuse this holy Prophet as guilty of an affected empty tossing of Gods Name , &c. Yea , Christ himself hath given us a president in some cases of not only repeating the same words , but the same thing ; repeating the same name and attributes of God , &c thrice , [r] [r] Math. 26 , 39 , 42 , 44. Father if it be possible , &c. I shall conclude this with the words of that truly Reverend Person : [s] [s] Bp. Downam● of Prayer . c. 22. p. 13● . Wherefore , howsoever some do carp at the short prayers in our Liturgy , calling them shreds ; and wishing , that in one continued prayer , all our requests should be joyned : Notwithstanding , the wisdome of those learned and godly men , who out of the most ancient Liturgies compiled ours , is to be commended ; who , considering that our long continued prayer would to the greatest sort seem tedious , and breed distraction and wandring thoughts ; have set forth many short prayers , to avoid wearinesse , and to keep the mind of the people attentive .

Sect. 8 Having now vindicated the lawful use of the Liturgy , as to the frequent Intercisions , and short Prayers , let it not be accounted a digression if I take a transient view of somwhat else of the like nature , which was somtimes made the matter of .

Except 4 4. Another Exception . Such shreddings ( as some pleased to call it ) as of prayers , so of the Scriptures ; taking here and there a piece for an Epistle , and Gospel .

Sect. 9 Answ. And thus I shall in transitu give a short account of the use and standing of these in the Liturgy . I mention these here , where we are considering the Form and Order ; for , as to the matter of them , they being part of the Holy Scriptures , that admits no dispute : but the exception is taken to that manner of Section , and Division which is used ; and the order of reading them ; and calling Historical parts , the Epistle , which is onely matter of Form and Order . But I Answer , 1. Sect. 10 If the offence be at the Division , that but a piece of a Chapter is taken to be read : the like offence may as well be taken at a Chapter , that the whole Book or Epistle is not read . For that Division , which we now receive , was not ab initio , nor very ancient : and why we may not upon particular occasions make such or such Sections , as our Fathers have done longer or shorter , I see not . What [t] [t] See several vrieties o● divisions of the Gospel , &c. in Balls ●●ial of Separ . ch 3. p 3● . out of several Authors . variety of such divisions hath been in several Churches , is not unknown to the learned . The first Author of that division of Chapters , which we follow , some [u] [u] River Isagog . ad Script c 29. Sect. 21. conceive to be Hugo , Cardinalis , about the year of Christ , 1254. and that is not so long since as to be accounted ancient . He that put the [x] [x] Henr. St●ph . ad Lector . in Conc N Test. Latin Bible first into Verses , and so also divided the New Testament , was Robert Stephen . These are things , therefore , too low for wise men to contend about . 2. For the thing it self , we need say no more to justifie it , then 1. Sect. 11 The Jewish Church at the times of their solemn assemblies , had lectures out of the Law and the Prophets , which the [y] [y] Act 13.27 et 15.21 . Scriptures clearly intimate . Junius [z] [z] Ju● . in Act. 13.15 . out of Maimonid . gives us this account of the manner . The custome of reading the Law in the Synagogues every Sabbath Day , they say , was delivered by Moses , and again brought in by Ezra after the return from captivity ; and then there was added the reading of the Prophets also . The Law they divided into so many Sections ( which they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) as there were sabbaths in the year ; that every year the whole Law , i. e. the Pentateuch , might be read through : which was ended at the Feast of Tabernacles , and then to begin again in course . Out of the Prophets also certain Portions or Chapters ( which they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) answering to the Sections of the Law , in number , and ( as near as they could ) in matter and consent in Doctrine also , were collected and appointed to be read . This reading of the Law and the Prophets being finished , they , having first obtained leave from the Master of the Synagogue , out of the Scriptures preached to the people . 2. Sect 12 Agreeable to this in a great measure ( though not in all circumstances ) was the practice of the Christian Church , both in ancient and latter times , in the Christian Assemblies , they [a] [a] See many Collections to this purpose , in Ball Trial of Separ . p. 31. had lectures out of the Prophets , and Apostles ; before Sermon they read som portion of the Old and New Testament ( as did the Jews , the Law and the Prophets ) and those lessons did usually afford texts for their preachers . In some , b b Hook . Eccles. P●l . 15. § 20. we read of an Apostolical constitution for the [c] [c] P●st lectionem legis , et prophetarum , et Actorum , et Evangeliorum , sa●utat ecclesiam , diecns , Gratia Domini nostri , &c et post salutationem alloquantur populo Sermone Hostatorio . Clem. Constit . Apost. l. 8. c. 5. reading of the Law , the Prophets , the Gospels , and the Acts , and after all these , the blessing given , The Grace of our Lord Jesus , &c. then this service being ended , a Sermon preached . Ordinarily they were read in course and order , ( as those who read the Sermons of St. Chrysostome and St. Augustine , shall soon find ) but somtimes som [d] [d] See several testimonies of this in Ba●l . Trial. &c. c. 8 p. 144 peculiar lecture was read , and the order interrupted by an intervening festival ; which had a peculiar portion of the Gospel suited to the day and solemnity . And this was not wholly arbitrary ; for the Scriptures being not all of one sort , some parts being easie , some hard : Direction where to begin in reading and how far to proceed , is not altogether superfluous . And the Church appointing such Chapters , or Portions at such times , and upon such occasions , as are judged to fit the seasons , and to afford profitable instructions to the hearers ; can neither be repugnant to Scripture or the Christian practice . There is nothing in this then but may lawfully be complied with , God having commanded us to read the Scriptures , but what book , what chapter , such a day , or on such occasions , or how much at a time , are things ( as [e] [e] Baxt. his Disput Disp. 5. ch. 2. Sect. 13 , 14. Mr. Baxter himself acknowledgeth ) left to Humane Pendence to determine ; and I am sure , if it be determined by our Superiors , it is no part of prudence to oppose their determinations in this thing . 3. Sect. 13 For these things under this notion of Epistles , and Gospels , we read of them in the Liturgies of the Greek Church . But the first mention that I find of them under this name , is in a Manuscript , that I have seen , of one Nilus , whom in Ecclesiastical story , we find to be both a Bishop , and a Martyr : so he is called by the [f] [f] Cent. 4. c. 4. de ●oct Sect. de bon oper. Centurists of Magdel . but whether the Bishop , and the Martyr be the same person , is some doubt ; a Nilus there was a [g] [g] Fuseb Hist. l. 8. c. 13. Martyr in Egypt under Dicclesian : a Nilus ( whether the same or no ) a [h] [h] Cent. Mag. Cent. 3. p 22 Bishop in Palestina , & a Martyr , a Nilus reckoned among the [i] [i] Cent. 4. c 10. p 6●5 . Doctors of the Affrican Church , who is said to write many things , some precepts concerning good works according to the Order of the Law : certain 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , short sentences of Piety , and Morality , Among these sentences there is mention made of these Epistles read in the Church , which he calleth , ( as among the Greeks they were called ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because usually they were portions taken out of the Acts or writings of the Apostles : among other of his Sentences , this is one , If thou comest into the Church , and seest none there , then go thy self , and out of the book there read the Epistle ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and go thy wayes , &c. it seemeth by this , that the Bible lay then in the Church , and such portions of a Liturgy , and Sections of the Gospel , or Apostolick writings appointed for such and such dayes . In the Liturgy of Chrysostome , this office is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and thus ordered . In the morning service they did read one Gospel , a portion out of the Evangelists : after this , at their Missa , or Holy Communion ( for the notion of the Popish Sacrifice was nothing of their Masse in those dayes ) they had this order — Allelujah , and a Psalme of David , being ended , the Deacon saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let us attend : then the Reader having repeated the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which was , two verses of some Psalme of David , suited to the nature of the Epistle then to be read , and the Festivity of the day then Celebrated ; The Deacon said again 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let us attend : then the Epistle was read : that being ended ; and some interlocutions between the Priest , Deacon , and Quire , sung ; and some other rites passed ; the Priest standing at the Holy Table , with his face towards the West , i. e. to the Congregation , he said with a loud voice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let us hear the holy Evangelist : then the Deacon read the Gospel appointed for the day . This ended ; the Catechumens are dismissed , and the Communicants proceed on . Priest 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let us with our whole heart say , and with our whole mind let us say — Chorus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Lord have mercy upon us ; Deac . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , O Lord Almighty , the God of our Fathers , we beseech thee hear us , and have mercy upon us . Chor. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lord have mercy upon us . Deac . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Have mercy upon us , O God , according to thy great mercy , we beseech thee hear us , and have mercie upon us . Chor. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lord have mercy upon us . Deac . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — We pray thee moreover — going on to pray for their Kings and Emperors , &c.

These things I have cited thus at large , that it may appear , that those several Practices , and Interlocutions , and Responsals , as in the Liturgy in general , so particularly at the Communion , and the reading of the Epistles , and Gospels , as we use them , in such Sections , and Order , is no new thing in the Church , nor did the ancient Christians think this any way repugnant to the holy Canon .

Sect. 14 So that if we really consider the nature of the office ; the matter appointed ; the order of reading ; the practice of the Church : here is nothing in this , that should make us fear to observe this constitution ; nothing that will engage us in sin in the use of it . And , when the matter appointed is but the reading of such portions of Scripture , me thinks it should not be a matter of contention among wise men ; how much is to be read , or where , or in what order ; whether out of the Apostles , or Prophets , or Acts ; whether called the Epistle , or , for the Epistle . These are things ( almost infinitely ) below the Peace of the Church .

Thus , I think , I have gone over the most material exceptions against the Liturgy , as relating to the Form , Frame , Manner of Composure , and Order therein prescribed : and have so far cleared it , that it may appear , there is nothing herein , whose use is unlawful ; or contrary either to Scripture , or the Gravity and Seriousnesse of a Religious service , and the holy managing of our publick Devotions .

CHAP. VIII . The Matter of the Liturgy examined , and the exceptions against it . 1. As Defective . 2. As using corrupt Translations . 3. As prescribing Apochryphal Books . 4. As to the Form of Absolution , considered and answered .

Sect. 1 HAving examined the Form , we now are to consider the Matter of the Service , and Prayers prescribed . And if there be nothing in this , evil to be done ; nothing required of us , which is either against the Rule of Faith , or Good Manners ; nothing contrary to Faith or Holynesse : ( Then according to that known [a] [a] Quod neque co ●ra fidem , neque contra bonos mores insungitur , indif●●ren ●e● est habendum , et pro eorum , inter quos vivitur , societate servendum est . Aug. ad Jan. Ep. 118 ! Rule ) there remains nothing in it , but what may with a good Conscience be lawfully used , and submitted to : and this I hope to make appear in these ensuing Chapters .

And the truth is , this is a matter of no great difficulty , and therefore doth require no great skill , or length of discourse to clear it ; for among all the exceptions , there is not one , that chargeth the matter as evil . Let us take a view of the particulars , and a transcient view , in the most , will serve the turn .

Sect. 2 Excep . 1 Defectiveness . 1. The first charge is Defectivenesse , or want of due matter that should be , [b] [b] Accompt of pro. gen . ●xc . 17. Sect. 1 , 2 , 3 , 4 , 5. no preparatory addresse : sins in Confession not expresse enough , nor sufficiently enumerated : prayers for the most part consisting of meer generals , without mention of the particulars , wherein the generals exist ; The Catechisme defective in many essential necessary Doctrines of our Religion , &c. But ,

1. Answered . Sect. 3. It might be answered , that many of these things are not wholly wanting , but in some good measure there : That ( despise not , O Lord , humble and contrite hearts ) in the Preface cannot with reason be recited as an exhortation ; but is really an addresse to God for acceptance . Nor can these words , [ That those things may please him which we do at this present ] be rationally said to be no words of prayer , but a part of an exhortation to the people , when they are expressly put up as a prayer in this petitionary form , ( wherefore we beseech him to grant us true repentance that — ) and the confession of sin is comprehensive of all the particulars required : Psalms and Hymns there are of praise suited to Gospel worship ; and petitions both for general and special mercies .

Sect. 4 2. But supposing this defectiveness in the particulars proved ; granting there may be some reason to plead for a fuller expression and enumeration in a publike Liturgie : yet all this signifies nothing to prove an unlawfulness of the use of that which is : The absence of some good , or perhaps , necessary thing , is not sufficient to prove it unlawful to use the present . All that we are required , is to use these forms , the matter whereof being agreeable to the Word of God ; we may lawfully , beyond dispute use them , though there be not other particulars , which we judge as good , or necessary : We are not required to give our judgments concerning other things , but to conform to the use of these .

2. Sect. 5. Except . 2. Corrupt Translations . Another exception is , against the corrupt Translations used , and appointed to be used : These Translations are mentioned by the Divines in the Conference [c] [c] Acc. of proceed . Gen. Exc. 8.13 . in the several Epistles and Gospels , but by others , in the old version of the Psalmes , wherein some passages are said to be contrary to the Hebrew Text ; as particularly that in the Old , [d] [d] Psal. 105.28 . ( They were not obedient ) to the Hebrew and new Translation , [ they rebelled not against his word ] and again , in the Old , [e] [e] Psal. 106.30 . then stood up Phinehas and prayed ] to that in the New , agreeable to the Hebrew , and the truth of the [f] [f] Num. 25.7 . sacred Storie , ( Then stood up Phinehas and executed judgment .

1. Answ. As to the Epistles and Gospels , Sect. 6 this exception is now taken off , not by a verbal answer , but a reall deed ; that Old translation being rejected , and the new brought into those parts of the Liturgy . 2. Sect. 7 But in the Psalms ( whether because of the Musick used in Cathedrals , being set to that Version ; or for what other reasons appearing to those Reverend persons , to whom the business of the Liturgy was referred ) the Translation is not thought fit to be altered ; they must stand as they do ; but yet here is nothing that can amount to such an evill , as for whose sake the Liturgie , wherein this Version is retained , should be deemed unlawful to be used : For , 1. Sect. 8 Possibly , the use of this version is not expressly enjoyned us , in our constant Parochial worship . I know the Kalendar prescribes what particular Psalms shall be read in their daily order ; and what special Psalms , on special dayes and solemnities : but I know no Rubrick , or Canon that appointeth them to be read in that Translation , though it be there retained , and printed with the Book as it was then in use , when the Book was first compiled : And I doubt not therefore , but that we obey the Law when we read these Psalms , though in the New translation : And I know some , who in the former dayes did so read them ; but I am yet to learn , that any one was ever questioned for so doing ; even then , when the dayes are said to be days of the greatest persecutions against the Non-Conformists . 2. Sect. 9 Suppose we be enjoyned to use this , this is all , that we read the Psalms according to that version ; but this is not to judge this the best , nor to justifie any errors , if such be in the Translation ; the New Version , may have its errors , but the use of this is not to maintain those errors . 3. Sect. 10 Neither is the translation so faulty , as to be guilty of any material error . Allow it to be the work of men , and we cannot well suppose , but there be some faults and escapes in it ; for what translation hath not such ? The New Translation is deservedly judged , by men well skilled in the Original languages , the best extant : yet is not this perfect . For , who is there almost , that hath either commented , or paraphrased upon the whole , or explained , or preached on some several positions ; but he hath attempted to amend it ; and given quite another sence , then the words of the present Translation seem to mean : and yet accounted blameless for so doing ? and in many of these there is in their judgments , as great a contrariety to the Hebrew Text ; as any in the Old Translation to the New : So that here also there may be a difference from the new translation , and yet not from the Original Hebrew . Yea , in the Hebrew it self we find as vast a difference between the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the reading and writing observed by the Masorites ; whose work it was , to distinguish the Canonical Scripture from the Apocryphal ; to purge the Authentick Canon from all corruption crept in during the captivity ; and that they might prevent such for the future , to number the Verses , Words , yea , and Letters of every Book ; and also to note the different writing and reading . And there we find as great differences , as any observed in these Versions . Yet notwithstanding this , these Holy men who were so exact and careful , and zealous for the purity of the sacred Oracles , did not judge it expedient to deny or cast out the received writing , but kept that which they found in the Text , and onely noted the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or reading in the Margin , which is evident to any that hath ( though but cursorily ) read the Hebrew Bible . 4. Sect. 11 For further satisfaction , I shall not think it lost labour to transcribe the words of a (g) (g) Huttons Answer to Reasons for refusal of subscription to the Common prayer , cap. 1. & 2. learned man , because they do fully take off the Objection , and the Book is not in every hand , nor easie to be had ; who ( when these very Pleas were made by some Ministers of Devon , ( about or soon after the Conference at Hampton Court ) for their refusal of Subscription as the (h) (h) Can. 36. Canon required ) thus answers these contrarieties mentioned in those two places of the Psalms .

1. As to the one , the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The difference in reading , in the old Version , [ They were not obedient — ] in the New , Psal. 105.28 . examined . but then not extant , [ they rebelled not against his word ] these seem directly contrary . To satisfie this he doth first premise this general consideration , that in a place challenged to be contrary to Gods Word , we must know : 1. What contrariety is , and what diversity . 2. Whence the diversity , as , 1. By variety of Copies . 2. Ambiguity of words . 3. Propriety of speech , sentence and phrase must be observed . 4. Pointing , with distinctions . 5. A tuning and accent . 6. Circumstances of the place . 7. The Analogy and proportion of Faith . Having thus premised , he applies these to the particular thus ;

1. As to this place , men might know , that the word [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not , ] is in Hebrew taken sometimes for ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to him ) as many times the Masoreths note it ( I suppose he meaneth writing of one in the Text , and noting the other in the the Margin , as indeed it is frequent , and in many places the Marginal reading seems to be the more genuine , as particularly that in Psal. 100.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Marg. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And to him we , i. e. His we are , even because he made us , which I conceive to be the genuine meaning of this place , parallel to that , (i) (i) Ps. 95. The sea is his , for he made it , ) and if we allow it may be so taken , this ( he conceiveth ) if well thought upon , would be enough to cool the heats and invectives of men , against the Translation of this word .

2. In this seeming contrariety about this , [ not obedient , and not disobedient ] we may find at the first view the like in (k) (k) Iob 13.15 . See this Text canvased by Mr. Gataker in his Cyn. et Miscel. Advers. l. 3. c. 18. p. 187 , 188. Job , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Behold , he will kill me , I will not trust , — Or , will I not trust in him ? The Geneva omitteth this word ( not ) ● Lo , though he slay me , yet will I trust these I will , and I will not , may be thought to thwart one another , comparing the Original and the Translations . But a seeming contrariety it is , and no other ; for set a fit accent upon the words , and give them the point of an Interrogative , and there is no odds ; Will he kill me ? and will I not trust in him ? the same in effect , as , Though he kill me , yet I will trust in him . The like course doth Junius take , to succour the Chaldee Paraph. against Bellarmine , as in Cains speech , l l Gen. 4.23 . Bellarm. de verbo Dei . l. 2. c. 3. I have killed a man , The Chaldee to be read by way of interrogation , m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iun. Have I not killed a man ? So where Bellarmine carps at the Septuag. for that they read [n] [n] Gen. 26. Bellarm. ib. c. 6. we have found water , the Greek is , Have we not found ? so far off must we be from over busie , and hasty prejudicing a translation , though it give in affirmative terms , when the Hebrew may seem to deny .

3. There is not more difference in these [ Not Obedient , and Not Disobedient ] then in that to the Jews , [o] [o] Joh. 5.35 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Noluistis ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Voluistis . Aret. in l. oc . [ Yee would for a season rejoyce in his light ] and , [ Yee would not — ] so Aretius interprets it ; both true , and of the same persons : yet a contrary will .

4. Admit the same speech be delivered of one and the same thing ; one affirming , the other denying : yet no contrariety , i. e. no contradiction . For examine the speech , [p] [p] Mic. 5 2. Mat. 2. 6. See these places more fully and exactly ventilated in Gataker , Cvn. lib. 3 c. 18 p 200.201.202 . [ Thou Bethlehem art the least ] and , [ Thou — art not the least — ] In the one , the least , because of the smalness of the circuit , in the other , not the least , being dignified by our Saviours birth .

5. Read we a contrariety ? as sometimes we do : yet either our ignorance it is , that we see not ; or , if we see , want of discretion , that we give not our selves and others satisfaction in this case , St. Mathew writeth , There was [q] [q] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mat. 8.30 . a far off from them , an herd of Swine : St. Mark , and St. Luke say , There [r] [r] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mar. 5.13 Luk. 8 32. by them . Let men learn what this means , and having considered these , let them demand satisfaction for the other .

6. Say , one place sorbids , another commands the same thing : will men take part with one against the other ? or , not lay their hands upon their mouths ; till they know , what answer to make ? [s] [s] Hos 4.15 . Come ye not to Gilgal ; go not to Bethaven : here is a prohibition : yet in another place , [t] [t] Amos 4.4 . Come to Bethel , and transgresse ; to Gilgal — here an injunction . How ? doth one bid , another forbid ? What! is God divided ? is their dissention in the Spirit of Vnity ? or , is there more then one truth ? Prophet against Prophet ? Osee against Amos ; and Amos against Osee ? nothing so . The plain-song is negative , Go not up : The Descant is varying the tune by way of Irony , or mock ; as that of Elijah , when bidding Baals Priests [u] [u] 1 King 18.27 . Cry aloud , he gives a reason , because , Baal was pursuing his Enemies .

7. We take not this to be more prejudicial to the truth , than the word , Cajnan , [x] [x] Luke 6.36 . in the Genealogy of Christ , put in by the seventy . Here , let us observe how Junius followeth the truth in love , speaking of this point . The Objection is , if that word Cajnan be admitted , the authority of Lukes Gospel is impreached , for , [y] [y] Falso adhibetur Cajnanis uomen the name of Cajnan is falsely put in , to this , Junius answers , [z] [z] Etsi , re falsum suisse dabimus , tamen suit opinab . le , quam opinionem in vulgo roceptissimam respexit lucas . Jun. paral l. 1. Paral. 60. Though indeed false , yet was it otherwise supposed . I , but , Luke knew , it was false , [a] [a] S●ivit quidem illud , sed hoc ●●●●modi esse sciv ● q●od re● tantum unius bi ●ori●● no● autem fid●i catholicae ●eritatem effend ret . ibid He knew it indeed , but he knew it to be such a point , which might offend the truth of one only Historie , but not of the Catholick Faith : I , but Luke , by this means did confirm an errour ; but , it was no such purpose of his ; the remedy he knew would have been worse , if in all hast , out of season , he should have attempted the removal of this name : [b] [b] Propter cansam quae non at●ingit funda mentum ullum fidei propri , & per s●● periclitata fuisset scripturae authoritas &c. for so the authority of the Scripture might have been endangered ; whereas this 〈◊〉 point did not properly , of it self , touch the foundation of Faith . I , but this is the wisdome of the flesh : [c] [c] Non est , sed spiritus haec fa●i n●ia ibid. No , it is the wisdome of the Spirit , that those [d] [d] Quod 70 olim mutaverunt Mosen , indignè factum ; quod Evangelista . & Apostoli mutatu●● receperint , sapientur factum per spiritum Dei , convenientur ●●is temporibus . ibid. 70 changed Moses , it was not well done , that the Apostles and Evangelists received it being changed , and so did use it , I hold it wisely done by the Spirit of God , and sorting with the times . Then closing the point , desireth of God this modesty in this our age , bearing with others errours ; which without offence , for peace and edification , might be tolerated : and extinguish that fervent spirit of contention , which now a daies can pardon their brethren nothing , nor yield ought to the publick peace , edification , and charity , the bond of perfection : which [e] [e] Nihil tegere , & dissimulare potest , in eo , qui tegit pecca●● nostra , & miscricordiâ maximâ toleravit tempora ignorationis nostrae . ibid. can cover and wink at nothing , even for his sake , that covereth our sins , and in greatest mercy beareth with the times of our ignorance , as if that blessed Servant of God his exhortation had respect to the words of St. Paul , [f] [f] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Follow the truth , and for fear of being over eager , it is added , in love . The ground of which sweet intreaty , if we may conjecture , he might take of St. Hierom , [g] [g] Qu●d semel aures h●mi●um occupaverat , et n●scent●s ecclesis robo averat fi dem . justum a● etiam nostr● filentio comprobari . H●●ron . 1. Pro●m . in P●ral . what thing ●ath once possessed the ears of men , and hath strengthned the faith of the Church springing up , it was meet also by our silence to be approved .

8. To close all , [h] [h] Arist. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , c. 4. there is no contradiction , unlesse it be of the same person , [i] [i] Ad idem , se cundum , idem simal , et eodem tempore . Arist. de repreh . Sophistar . action , and time , and in the same manner . Now in the History mentioned by the Psalmist , there are divers persons , to whom these words may be fitted ; some of the learned , understand Moses and Aaron , and They were not disobedient : others fit them to the wonders and judgements which God sent forth , others take it , of Pharaoh , and his Host , and They were not obedient ; and to this the old version refers — so as there is a truth in them all , no falsehood ; if Dunces , that have a wrangling Spirit , can render a question for Averroes the Arabian interpreter his credit ; as where Aristotle writeth , Natural Philosophy is busied in that [k] [k] Physica speculatur de ente . quod possibile est moveri . Arist. which is possible to be moved the Arabick is — [l] [l] De ente quod impossibile est moveri . Averr . which is impossible to be moved by distinguishing ( as their manner is ) a [m] [m] Subjectum commune , vel adaequatum . common subject from a proper : what a foul shame is it for us , that will not understand , ( which we may specially terms far more easily composed without prejudice to the truth of Gods word , and our Holy Faith ? Thus far , that learned man in answer to this exception : ; ; adding in the close this ; Let men , with whom we have to do in this case , but promise us their love in the truth , and we dare promise their [n] [n] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Cor. 13.5 . love will have much patience .

Thus much for the version of this , They were not Obedient , in the Old , and , not Disobedient in the New .

2. To the other , in the next Psalme , in the Old Translation , Psal. 106.30 . considered . Phinehas prayed ; in the New executed judgement , wherein they are said to be contrary , this learned man proceeds to answer thus .

1. Might not Phinehas do both , pray , and execute judgement ? These be divers things , but not contraries ; Paul Baptizeth , and Paul Preacheth : the same person , but a several action ; several , not contrary . — But doth this translation , He stood up and prayed , deny that he executed judgement ? — Admit this kind of argument , viz. that diversity of reading implieth a contrary story , we may shew our love in easie crediting them that say so ; but then we follow not the truth , as it doth become us . For those places [o] [o] Psal. 40.6 . Mine ears hast thou pierced : and , [p] [p] Hebr. 10 5. A body hast thou prepared me : do seem as unlike , yet they speak both of the same person and action . So , He (q) (q) Isay 28.16 . that believeth shall not make hast ; in the Prophet : and (r) (r) Rom. 10.11 . He that believeth , shall not be ashamed ; in the Apostles : have more odds in shew , than that which here offends our Brethren ; but they are a looking-glasse , to see mans infirmity ; how it pretends truth , but intends not love . The Prophet , and the Apostles well agree notwithstanding the diversity of words : for , he that beleiveth makes no more hast , then good speed , and therefore is not ashamed ; a figurative speech , Metony●● . effecti . because hasty men are disappointed , and men disappointed are ashamed . In Osee it is said , that , (s) (s) Hos. 12.4 . Jacob had power of the Angel , and prevailed ; He wept , and made supplication : but the History (t) (t) Genes. 32.28 . hath no such words , as , He wept , or prayed ; what then ? yet might he do all these , and no contrariety in the action .

Obj. But the word signifies , He executed judgement .

2. Sol. The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Prayer , is derived ) and it may seem , the Translatour read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in which Conjugation it is rendred prayed , having the same letters , the same points , the same accent in the History of Abraham and Abimelech (u) (u) Genes. 20.17 [ Then Abraham prayed unto God . ] neither are we alone in this Translation : The Targum , and Chaldee Paraphr . is , He prayed , the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He offered up Sacrifice . And since it was an action so pleasing to God , we do injury not to think , he prayed , when he did apply himself to this work ; since every thing , ( yea , executing judgement ) is sanctified by prayer . Now , the word bearing so ; other Translations Chaldee and Greek , rendring so : as we condemn not others , so neither have they cause to condemn us . Is it Heretical , or an occasion of danger either way interpreted ? [x] [x] Qui bene operatur , bene orat . Glos . Ordin . He that is well employed , prayeth well , and Prayer it is that sanctifieth every duty of our calling : so as Prayer excludes not executing of judgement ; nor doth this exclude that . How then are these Translations made enemies , that in this holy businesse have so kind an eye each to other , as [y] [y] Exod. 25.20 . Cherub towards Cherub , and both looking towards the Propitiatory .

Inst. But the Holy Ghost meant only one of these .

Repl. 3. But , which is that one that you mean ? what assurance of that ? why not that which I mean ? the words bearing both ; why shall we say but one ? In this case S. Austin his counsel may well be followed . (z) (z) Cum alias dixerit , hoc sensit , quod ego ; & alius , imo illud , quod ego : religiosius , arbitor , dicere , cur non ●trumque verum . Aug. Conf. l. 12. c. 31. When one shall say the Holy Ghost meant as I do ; and another , as I do : I think it a more religious speech to say ; why not rather both ? if both be true ; yea , if a third , or a fourth . (a) (a) Cur non illa ●mnia vidisse tredatur , per quem unus Deus sacr●s literds vera & diversa visuris , multorum sensibus temperavit . ibid. And if any man seeth any other truth in these words ; why should not he be thought to see them all , by whom one God hath tempered the holy Scriptures with senses of many things , for them that see many true things , and yet divers ? What himself would do in such a case , that Father setteth down ; rather keeping himself to the liberty of the Word , then any way either to imprison it , or the riches of Observation that arises from it . And in another place , he sheweth what inconvenience cometh by this straight course . [b] [b] Si qua scripta divina legerimus , qua possint salva fide , imbuimur , aliis atque aliis p●rere sententiis in nulla earum nos praecipiti affirmatione ita projiciamus , &c. August . de Genes. ad lit . lib. 3. cap. 18. If we shall ( saith he ) read any divine Writings , which may obey divers interpretations without danger to the Faith ; I advise that we be not headlong in the affirming but one , excluding the rest , least afterwards the truth being more exactly discussed , may be found to overthrow it quite ; and so we strive (c) (c) Non pro sententia Divina nostrarum Scripturarum , sed pro dimicantes . ibid. not for the sentence of Holy Scripture , but for our own interpretation , contending that to be Scripture , which is but our private opinion , whereas we should seek that to be ours , which is the Holy Scriptures . So far this Author , and I hope the Reader will not be much troubled at the transcribing of this , which may give much light to the matter in hand ; for really were these things seriously considered by men , who sincerely minded ( as the truth , so peace and love , this translation of the Psalms would be no such stumbling block in the way of our peace , nor matter of any such contention among us .

Sect. 12 5. Let me add one thing more , as to this Translation , which it deemed to be not so genuine , because not exactly agreeable in many passages to the Original Hebrew . In many places this Version seems to follow the Greek , Septuagint ; which hath been always received among the learned in the Church with high veneration , and esteemed next to the sacred Text : And sure I am , if the Apostles , yea , Christ himself , might ( as they did ) use that , and cite those Texts , which they made use of , from the old Testament , in their preachings and writings , not from the Hebrew , but the Greek Text , as those 72. it can be no crime in our Church to follow their example : Yea , and if that be true , which Isaac Vossius labours [ and not without appearance of reason ] to prove that the authority of this Septuag. is more authentick then the Hodierne Hebrew Copies ; this will sufficiently justifie the practice of our Church there , where they follow that Translation , though not agreeable to the Hebrew now extant . And , this , as it abetteth the Cainan 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , (d) (d) Luk. 3.36 . in S. Luke , making the computation of the time , à mundo condito , more then the present Hebrew reckons ; so it excellently clears that particular Translation of the 14th Psalm , (e) (e) Psal. 14. v. 5 , 6 , 7. Whence inserted into the old Translation . where three whole verses are inserted , which are not in the Hebrew there ( though in other places they are ) viz. Their thro●t is an open sepulchre , with their tongues have they used deceit ; the poison of Asps is under their lips : Their mouth is full of cursing and bitterness their feet are swift to shed blood : Destruction and unhappiness are in their wayes , and the way of peace have they not known : there is no fear of God before their eyes , which are all in the Greek , and thence taken out and so written by S. Paul f f Rom. 3.13 . — 19. himself , who must not be charged , either in this or any other , to follow a corrupt Version against the Holy Text : Sed haec obiter . Only here let me mind the Reader how many considerations might induce the minds of peaceable men to studie rather how to salve , then impair the credit of the Church , and not to contend about such things as these .

Sect. 13 6. To close this Chapter , I shall add the judgment and acknowledgment of one whom we all know to be no friend to our Liturgie : g g Baxt. five Disputat . Disp. 5. cap. 2. Sect. 12. p. 402. When there are ( saith he ) divers Translations of the Scripture in the same language [ as in England here are the Old Version , the New England Version , Mr. Rous his first and second , Mr. Whites , Bishop Kings , Sand 's , Mr. Bartons , &c. ] God hath not told us which of all these we shall use , but given general directions , according to which our own reason , or our Governours should make choice . Now our Governors have made choice of this Version to be used in this place , and have so prescribed it to us : Which by this confession , they may do , and if they may do so , we may ; yea we ought to obey , and use it according to their prescriptions .

Thus have we considered this Old Translation of the Psalmes , which now doth ( I hope ) clearly appear not to be so corrupt , as by some is pretended : and whatsoever it be , there is nothing in it of such a nature , as for the sake thereof , to make the Liturgy unlawful to be used , where this Translation is retained . I proceed now to consider the other exceptions that follow .

3. Another Exception is , Except . 3. Apocrypha . Sect. 14. That this Liturgy prescribeth Apochryphal books and chapters to be read for Lessons , which yet are ( as to Doctrines to be believed , and duties to be pra●ised ) of dubious and uncertain credit . This hath been of old one constant exception , and many particulars cited out of the chapters thence to be read , which carry a repugnancy to the Authentick Canon . At the least , These being read as Lessons , the peace appointed for reading the Scriptures , this seems to give them the authority of Scripture ; which ought not to be done . For answer , 1. Answ. This to me , I confesse , is the most material exception , Sect. 15 as to this part , the Matter of the Liturgy : and I shall freely acknowledge , 1. That in that little reading which I have in Ecclesiastical History , and the practice of the Ancient Church , I am not able to give an account , when these books first began to be read . In the highest records , we find the Reading of the Prophets , Gospels , and Apostles : yea I find the reading of the lives of Martyrs as high as the 3 d. Councel of Carthage , and there is some ground to think , that as they , so these Apocrypha were then read for instruction , as other Homilies and Exhortations ; and might by degrees come into the place of Lessons ; but in this I am not peremptory . And I must also confesse , 2. That I am not able ( shall be willing to acknowledge it my weaknesse ) to reconcile many passages in these books with the Doctrine of the Holy Scripture , and the sacred History : that as yet I find not any thing to convince me of the reality of the story of Judith ; nor how to reconcile her [h] [h] Judeth 9.2 . commendation of the [i] [i] Gen. 34. Fact of Simeon , with the [k] [k] Gen. 49.5 . Condemnation of it by the Holy Ghost ; nor know how to justifie her prayer to God , [l] [l] Iudeth 9.10 . to prosper her in her lies : nor can ● see how Baruch wrote his book in (m) (m) Bar. 1.1 . Babylon ; and yet in the (n) (n) Ier. 43.6 . Holy Story , was with Jeremy at Jerusalem , and went not from him : nor do I well understand his (o) (o) Bar. 1.8 , 10. offerings , and Vessels , when the Temple was before that time burnt : nor know I how to bring the account of his (p) (p) Bar. 6.3 . seven generations to Jeremies (q) (q) Ie. 29.10 . 70 years of captivity . Not to mention in Tobit , the Angels lie ; the unchaste Devil Asmodeus ; the 7 Angels presenting the prayers of the Saints ; the Magical businesses of the Fishes heart , liver , and gall , to drive away Devils , and restore sight : to all which , I know what answers have been offered , which yet have not satisfied me . And 3. therefore I confesse it my hearty wish , that they may not ; and my hope that ( these things being under the eye of the Right Reverend Bishops , and Clergy in the present Convocation ) at least these Chapters will not be prescribed for Lessons . 2. Sect. 16 But though I judge thus ; ( for alas what am I ? the meanest of the thousands of Israel ) possibly they may see reasons to retain them still ; I am sure I am not to prescribe to them ; and they may see reason not to admit this alteration : I am now onely to enquire , whether we may submit in this . Is the reading of these of such a nature , as to involve us in sin if we do it ? or , is the requiring of these such a crime , as to make the use of the Liturgy unlawful for the sake of these ? I think not ; and that when commanded , we may lawfully obey in this , I judge for these reasons ;

Sect. 17 1. Though I find not , when they were first brought in , yet I find them read very early in the Church . In Eusebius (r) (r) Euseb. Hist. l. 4. c. 13. we read , that not onely the Apocrypha , but Clements Epistles were read : ( as by the Councel of Carthage , (s) (s) Conc. Carth. 3. Can. 47. the lives of Martyrs . ) yea Eusebins (t) (t) Euseb. l. 6. c. 18. citing the Testimony of Origen to it , who was yet earlier . The Ancient Councels indeed , ordered nothing to be read in the Church , (u) (u) Conc. Laod. Can. 15.16 , 59. but the Holy Scriptures : that is , as such , as Canonical , or under the name of Holy Scripture ; as is to be seen in that Council of Carthage , where they allow the reading of others in their proper place , and for their proper end : and this farther appeares by that of the Council of Hippo , which abridging that 3 d of Carthage , gives us this account of it (x) (x) Scripturae Canonicae l ●gendae quae sunt : & praeter quas aliae non legantur . Conc. Hippon . Can. 36. These are the Holy Scriptures , to be read in the Church ; and besides these , let no other be read . i. e. no other for such , or for Holy Scripture . It is the unquestionable prerogative of the Sacred Scriptures , to be the prime and supreme rule of Faith and Manners : and nothing is to be read as such , viz. as the undoubted , or immediate rule of either , but the Scriptures alone : and therefore by those ancient Fathers and Councils , they were accounted onely Canonical ; and none else admitted for Trial of Truth , or proof of Doctrine . But yet all Apochrypha were not accounted either prophane or impious : but there were some called (y) (y) Ecclesiastici , à majoribus appellati , quia in ecclesia recepti , &c. Jo. Drus , de quaest. per epist. 107. Ecclesiastical , because received and read in the Church , among other godly books , though not as a rule of Faith , yet as instruction in manners : hence those books were of old called in a sort Canonical , or Deutero-Canonici ; not equal to the Scriptures , but went after them , in a secondary place , and preferred before others . In this sense I take that of St. Austin , speaking of the times after Haggai , Zechary and Malachy . (z) (z) Aug. de civ . ●● Dei . lib. 18. c. 36. Quorum supputatio Temporum — The supputation of which times ( saith he ) is not found in holy Scripture , called Canonical , but in others ; which though the Jewes do not , yet our Church doth reckon for Canonical . i. e. in a secondary place such : for in another place he speaks otherwise of them ; [a] [a] In Apocryphis eist invenitur aliqua veritas , tamen propter multa falsa est Canonica authoritas . August . de civit . Dei lib. 15. Cap. 23. In the Apocrypha , though there be found some truth , yet because of the many falshoods , there is no Canonical authority . i.e. properly such . But by these testimonies , it is clear that they were read in the Church ; though not as the undoubted rule of faith , yet as instructions builded thereupon .

Sect. 18 And that they might be so read , we have the concurring judgements of others also of later dayes , even in the Reformed Churches : yea , of some Non-conformists [b] [b] See Balls Trial of Separ . Ch. 7. Answ. to Object. 6. here also . He that pleaseth , may see c) c) See Hutton Answ. to Reasons chap. 10. gathered to his hand the judgments of (d) (d) Zanth . de Relig. c. 1. art●● . 4 , et 5. Zanchy , (e) (e) Hiper . lib. 1. Me●h . Theol. Hiperius , (f) (f) Pellic. praefat. in Apochryph . et praefat. in Judith . Pellican , ( one highly esteemed by Bucer , Zuinglius and Melancthon , and the learned in those days ) and g) g) Kimedonc . de Script . verb Dei , l. 6. c 90. Kimedoncius a Professor of Divinity at Hidelburgh , who have judged these books to have been received next to the Scriptures with great reverence ; profitably rehearsed ; fruitful and profitable to the edifieation of the people ; not Canons of faith , but instructions for manners .

2. Neither hath our Church received , or prescribed them in any other notion ; a mark of distinction is set upon them ; they being called no other than Apocrypha ; and therefore cannot rationally be judged to be prescribed as Canonical : especially when the expresse words of our (h) (h) Artic. 6. of the Church of England . Articles are , The other books ( as St. Hierom saith ) the Church doth read for example of life , and instruction of manners , but doth not apply them to establish any doctrine ; and these are the third of Esdras , and the rest that follow .

Sect. 19 3. Nor can our reading of them ( though in that time and place ) be with reason judged to put an higher authority upon them , than the Church hath done , which prescribeth them . Yea , though they are read for instruction , and example ; it followeth not , that we are taught to practice every thing , or imitate every particular in any example there ; or to esteem every action good any more , than we are to practice or imitate every thing that we read done , in the Scriptures . The reading of (i) (i) Gen. 9.21 . Noahs being drunk : (k) (k) Gen. 19.33 , 35 , 36. Lots incest (l) (l) Gen. 42.15 . Joseph swearing by the life of Pharaoh : (m) (m) 2 Sam. 11 . 4-18 . & 12.9 . Davids adultery , and murder : (n) (n) 1 King . 11.5 . Solomons idolatry : (o) (o) Num. 12.1 . — Aaron and Miriams sedition : (p) (p) Act. 15.39 . Paul and Barnabas's angry parting : (q) (q) Matth. 26.70 . — Peters denial , and (r) (r) Gal. 2.11 Sect. 20. dissimulation , &c. is neither an allowance of these infirmities , nor a ground to practice the like . There are other uses of examples , than imitation : they are in cautelam , as well as in sequelam ; for caution , as well as instruction . Nor can there be any more allowance of all the actions , lies , or fumigations in Tobit , or Judith , by reading them , than there is of those other .

So that yet here is nothing to conclude it sinful to read these books according to the order prescribed . The highest that can be imagined , is ( which yet I dare not determine ) or may be , want of Prudence in requiring them ; but no shadow of unlawfulnesse in obeying the prescription ; which is , Sect. 21. Except . 4. The Absolution Answered . but to read these Books , not to justifie every thing in them .

Sect. 22 4. For that other exception taken to that Form of Absolution in the visitation of the sick : in these words , I absolve thee — This I conceive is of very little weight to be stood upon . For

1. That such authority is given to the Ministers , is , and must be granted by all , that acknowledge them to have any interest in the power of the Keyes , and clearly given to them by Christ in that (s) (s) Joh. 20.23 Whose soever sins ye remit , they are remitted . From whence ( if any where ) we must fetch the ground of our Commission and Ministery : and is so expressely signified by the order of our Church in her (t) (t) Form of Order . Briests . Sect. 23. Ordinations .

2. Nor do we without warrant ( agreeably to our Commission , John 20. ) say , By this authority committed to me , I absolve thee . — When , it is clear , we do not that , which is proper to God alone (u) (u) Mar. 2.7 , 10. and to Jesus Christ as God , actually to grant a pardon ; nor pretend to a power to free from any penalty due from God to sin : nor as Judges , give the sentence : but only as Ministers under Christ , and authorized by him , declare that sentence : and this not absolutely , but expressely upon condition of sincere repentance antecedaneous to that absolution . The Penitent having first made his confession of sin , and supposing him truly such ; Absolution is certainly his due by the Promise of the Gospel : and what is so given , i.e. declared here by the Minister , is (x) (x) Mat. 18.18 John 20.23 . ratified by Christ in heaven . But the truth is , errante clave , the person not being penitent , the Absolution ( though upon his profession , it remits the censures , or estates him in the communion , and gives him the peace of the Church ; yet ) as to mercy with God it signifies nothing : nor is it given any otherwise than conditionally , that the subject be capable : it being purely Ministerial , and Declarative of the mind of Christ in the Gospel . Nor is there any difference between I absolve thee , in the sense of our Church ; and I declare thee absolved , which is really all one . Therefore to contend about this , is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to contend about words , when we differ not in the thing .

CHAP. IX . 5. Exception answered : and the Matter of several Collects examined and cleared .

THere remains only one exception more . Sect. 1. Except . 5. The matter of some Collects , (a) (a) Acc. of Procond . p. 15. which were desired to be debated and considered . And these are these ten , ( for as to the Collects for Christmas day , Newyears day , Whitsunday , &c. Where the exception is only to these words , [ This day , or upon this day . ] The businesse is only verbal , and not material ; and if it be said , as upon this day , or , as about this time , it is enough . )

1. The first is the Collect , for Saint John Evangelists day , Sect. 2. Coll. for St. John Evan. day Answ. and that is this

Merciful Lord , we beseech thee , to cast thy bright beams of light upon thy Church , that it being enlightned by the Doctrine of thy blessed Apostle and Evangelist John , may attain to thy everlasting gifts : through Jesus , &c.

Now I cannot easily conjecture what that is , that should in this Collect be matter of offence : unlesse it be , that it supposeth the Church enlightned by the Doctrine of John . And really , in this where is the crime ? Doth it at all oppose the Doctrine of John to Christ ? Doth it make the Gospel to be of John , and not of Christ ? Nothing lesse . (b) (b) The Gospel is the Gospel of God . 1 Thes. 2.2 . of the blessed God . 1 Thes. 1.5 . & My Gospel , 1 Tim. 1.11 . of Christ , Rom. 1.16 . & yet St. Paul cale it also Our Gospel , 2 Tim. 2.8 . as that , the Gospel of Paul , so is it the Doctrine of Jo●● , which he preached . His Doctrine is the Doctrine of Christ ; nor do we mean any thing else , but the Doctrine or Gospel of Christ preached by Saint John . And would we seriously study that Doctrine of Christ delivered by him , I am confident , we should soone put an end to these unnecessary disputes : the main scope and design of His Epistle being to presse and perswade Peace and Love .

2. Another Collect is that on St. John Baptists day , Sect. 3. Coll. on St. John Baptists day . ( for these , I suppose , must be the Two Collects on St. Johns day , mentioned ) and it is this .

Almighty God , by whose Providence thy Servant John Baptist was wonderfully born , and sent to prepare the way of thy Son our Saviour-by Preaching of Penance ; make us so to follow his doctrine and holy life , that we may truly repent according to his preaching , and after his example , constantly speak the truth , boldly rebuke vice , and patiently suffer for the truths sake , through Jesus Christ , &c.

I cannot see in this Collect , Answ. what is either for matter unsound , or for words ill expressed ; unless that one or both of these expressions be thought so : wherein St. John is said to be wonderfully born — and to preach Penance .

Sect 4 1. For the former . That he was wonderfully born ( though not as Christ alone , (c) (c) Luke 1.34 . without Man , of a (d) (d) Isa. 7.14 Mat. 1.18.23 . Luke 1.27 . Pure Virgin , by the (e) (e) Mat. 1.18 , 20. Luke 1.35 . Power of the Holy Ghost : but in the way of ordinary generation , yet ) I think the Scriptures do sufficiently evidence : if we consider those several wonders or miracles precedaneous , or concomitant to his birth . Such as the Prophesies of him long before , as of an extraordinary person ; the forerunner , to prepare the way for the Messiah ; one of old (f) (f) Mal. 4.5 , 6. with Mat. 11.14 . & Mar 9.11 . by Malachy ; this renewed to his father , (g) (g) Luke 1.17 Zechary , immediately before his conception : His father seized upon with a (h) (h) Luke 1.12 , 13. fear , and consternation of spirit , when he received this promise ; and strucken (i) (i) Luke 1.20 . dumb for a season ; for several months not able to speak ; partly , for a check to his diffidence ; partly , for a sign to confirm the promise : This Message brought by (k) (k) Luke 1.11 , 19. an Angel from heaven : The Mother conceiving , when both her husband and her self (l) (l) Luke 1.18 . were old , and , according to the ordinary course of nature , past the acts of generation : The child thus born , (m) (m) Luke 1.15 filled with the Holy Ghost , from the birth ; and born to (n) (n) Luke 1.15 . live an austere life , far different from the ordinary way of men in that age ; and (o) (o) Luke 1.17 Mal. 4.2 , 5. to go before , as the Morning Star to the Sun of Righteousness . All these speak the wonders of his birth ; though indeed short of the wonders of Christs , which followed .

Sect. 5 2. For the other , that he preached Penance , and so prepared the way for the Son of God in the world ; I cannot imagine , what , in this , can be matter of doubt . Which out Church never conceived , in the least to favour the Popish satisfactory Penances ; but is no more , than , as we read in the Gospel , that he did Preach the Baptism of Repentance , for the Remission of sins . (p) (p) Mat. 3.1 , — 13. Mat. 1.2 , — 9. Luke 3 , 2 , — 19. His constant work being to Preach Repentance , as Preparatory to Baptism , and so , to fit men to receive Jesus Christ , the true Messiah ; and to entertain the Gospel , and Kingdom of God . Here is then nothing in this Collect , to be a matter of scruple to a considering man .

3. The Collect on Innocents day , excepted also against , is , Sect. 6. Coll. for Innocents day .

Almighty God , whose praise this day the young Innocents , thy Witnesses , have confessed , and shewed forth , not in speaking , but in dying : Mortifie , and kill all vices in us , that in our conversation our life may express thy faith , which with our tongues we do confess , through Jesus , &c.

Against this there are these two things objected . 1. That these little children , who were murdered by the Sword of Herod , cannot properly be called Martyrs , or Witnesses of the praise of God ; which they knew not , nor could they understand : nor were they so much as children of the Christ an Church ; that Oeconomy being not yet set up in the World . 2. That it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and very improperly said , that they should confess his praise , and not speak , sc. Not inspeaking , but in dying . But I answer ,

1. For this latter expression , though it be Catachrestical , Answ. Sect. 7. and figurative , yet it is as frequent , usual , and plain , as it is Rhetorical ; and not at all strange even to vulgar capacities , and the meanest conceptions : among whom no word is more common , than this , (q) (q) Fortùs loquitur vita quam lingua . Actions speak louder than words : Actions being indeed (r) (r) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . unanswerable arguments ; as Asian in the Poet , pleading for Achilles Armour , thought this enough to oppose to the flourishes of words , and subtilty of Vlisses : — Quid verbis opus est ? tentemur Agendo . And agreeable to this is that , which ( as I remember ) I have some where read in the Book of Martyrs , of a good Woman , who thought this enough to reply to the Popish Persecutors ; I cannot dispute for my Religion , but I can Die . Without doubt , Dying , was a more unquestionable confession , and Profession of faith , than all her words could shew forth . This , I know , comes not fully up to the case of the Bimuli , these Murdered children , who were purely passive , and knew not why they suffered ; and therefore Death could not be their choice : but , I only mentioned these passages , to justifie the expression of , Not in speaking , but in Dying .

Sect. 8 2. As to the particular Case . That they were Martyrs , or , Witnesses , &c. ( though they knew it not , nor could by their death intend to give any such testimony ) may well be affirmed ; if we consider the cause of that their death : which was ( as to the Murderer ) purely the sake and interest of Jesus Christ . For , Herod bad heard by the Wise men of a Child , born the (s) (s) Mat. 2.2 , 3. King of the Jews ; as indeed this Child was of the Royal line , of the Seed of David . He that knew himself a stranger , and placed on the Throne only by the Roman power , began to suspect his own standing ; 〈◊〉 he could not be secure , should the Jews have another King in b●ing . To prevent this danger , and secure himself against these fears , He commands these Wise men to find out the Child , pretending only , (t) (t) Mat. 2.7 , 8. that he might worship him . They find the Child , they worship , and (u) (u) Mat. 2.9 . present him with several gifts . But , God , (x) (x) Vers. 12. to prevent the malice of Hered , sends those Wise men another way : Herod being frustrate of his hopes , that he might be sure not to miss this Child , but strike sure , sends out , and (z) (z) Vers. 16. slayeth all the children of Bethlehem ( where Christ was born , and he supposed he yet was ) of two years old , and under ; that slaying all , he might be sure of him also , whose death he principally designed . It is true , These Children knew not , upon what account they suffered ; but had it not been upon notice of Christs Birth , the King ( not in a Temporal , but Spiritual Kingdom ) of Israel , they had not suffered . That wheresoever this Story shall be heard , of the Death of these Innocents , there also shall the cause be known ; there will be an infallible Testimony of the Birth of Jesus Christ , who was sent from God the Father , to be the Redeemer of the world , and to save his Chosen . Thus did the Providence of God order it , that , though not by the mouths ( as it is in the (a) (a) Psal. 8.2 . Psalms , and verified also upon another occasion in the (b) (b) Mat. 21.16 . Gespel ) yet , by the Death of these Babes , and Sucklings he did perfect his praise : those who knew it not , being made real Martyrs ; their Death attesting the Birth of the Saviour of the world , and the King of the Church .

4. The next is , Sect. 9. Coll. for the first day of Lent . the Collect for the first day of Lent , viz. this ,

Almighty and everlasting God , which hatest nothing that thou hast made , and dost forgive the sins of all them that be penitent : create and make in us new and contrite hearts , that we worthily lamenting our sins , and knowledging our wretchedness , may obtain of thee , the God of all Mercy , perfect Remission and Forgiveness , through Jesus Christ .

I have examined this Collect , word by word , Answ. Sect. 10. both for matter and phrase with the best eyes and judgement that I have ; and yet , I must seriously profess , I cannot see what that one thing possibly should be , that may be thought needful to be altered . The Doctrine concerning God , is every way sound , clearly expressed , and perfectly agreeable to the Holy Scriptures ; magnifying the rich Goodness of God , who made all things (c) (c) Gen. 1.31 . very Good , and therefore can hate nothing which was the works of his hands : and though now he do justly hate those persons , which by sin and rebellion have made themselves , other than God made them ; yet upon their true Repentance (d) (d) Isa. 55.7 . Hos. 14.1 , 2 , 3 , 4. is ready to pardon them , and to love them again . And upon this , the Petitions inferred , and enforced , are proper for our present condition , and perpetually necessary for us while we are short of Perfection ; for New and Contrite hearts , sincere Repentance , that we may be in the way , the only infallible way to Pardon and Peace through Jesus Christ . What is here , which doth in any thing cross the Evangelical Doctrine ? What , is not suitable to the Scripture Pattern ? What is asked , which is not the matter of the Command , and the Promise of God ? What is there , which we are not bound to ask every day , who are taught to beg (e) (e) Luk. 11.3 , 4. Remission of sins as oft as our Dayly Bread ? If it be to be asked , and this Petition sent up every day , upon what account it should be unfit , or unseasonable that day , I cannot imagine . And at a time of Fasting and Abstinence ( let the Lent be esteemed but a Civil Constitution , of which I shall speak more ( God willing ) in my next Part ) for the Church to teach us the Practice of Mortification , and Repentance ; and to suit our Prayers to such duties , cannot but be seasonable and proper : following herein the example of Christ and his Apostles , from Temporal occurrents ( if the Lent be deemed no more ) to teach and press spiritual duties ; as many instances might be given , were it needful in a matter so common , and obvious in the Holy writings .

5. Sect. 11. Coll for the fourth Sunday after Easter . The Collect , for the fourth Sunday after Easter , is this ,

Almighty God , which dost make the minds of all faithful men to be of one will grant unto thy people that they may love the thing , that thou commandest , and desire that which thou dost promise , that among the sundry and manifold changes of the world , our hearts may surely there be fixed , whereas true joyes are to be found , through Jesus Christ our Lord .

There is but one thing in this , Answ. Sect. 12. which I can conceive to be liable to any exception ; and that , no part of the matter of the Prayer , but only a phrase , or expression in the Preface , viz. this , — Which dost make the minds of all faithful men to be of one will . Now , however , if we should submit the phrase to the censure of some curious Criticks , it might be thought better to express it otherwise ; yet here to contend , is but a fruitless dispute about words and syllables , when the thing is sound : and the very thing , which the Scripture requires in abundance of places , as the duty of Christians , and shews to be the affection of the faithful : to be (f) (f) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phil 2.2 . of one soul ; of the (g) (g) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Pet 3.8 . same mind ; to come together , (h) (h) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Act. 1.14.2.1 , 46. 8.6.15.25 . with one accord ; to (i) (i) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — and , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phil. 2.2 . & 3.16.4.2 . mind , savour , or affect the same things ; to be perfectly joyned together in the (k) (k) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Cor. 1.10 . same mind , and in the same judgement ; that they may (l) (l) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Rom. 15.6 . with one mind , and one mouth glorifie God . And this do all the faithful , as to the main concernments of Christianity : they forget that they are Christians , when they forsake that one Rule ; (m) (m) Eph. 4.4 , 5. one Faith ; one Hope ; one Gospel ; which all are to be guided by : They are brought by the Grace of God , as to agree in one truth ; so to follow this (n) (n) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eph. 4.15 . in love , (o) (o) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 4.32 . in answer to that promise , Jer 32.39 . & Ezek. 11.19 . with one Heart : And this is all that is said here . Which makest the minds of men to be of one will ; i.e. to be ( as the Scripture requires ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , alike affected ; is indeed no more , nor other , than if it had been expressed in those Scripture-words , — Which makest all the faithful to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of one soul , or heart ; and , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to mind , savour , affect , and will the same thing ; viz. To love what God commandeth , and desire what he doth promise , as in the Prayer we Petition that they may . So that , though the words , as they are expressed , may not in our present English , sound so well to a curious ear ; nor the Phrase be so exact to a Critical observer ; yet the thing is agreeable to the Holy Canon ; and therefore , howsoever some may conceive a reason , why the expression may be fit to be altered , yet it cannot be unlawful to use it as it stands .

6. The Collect for Trinity Sunday , followeth , viz. Sect. 13. Coll. for Trinity Sunday .

Almighty and Everlasting God , which hast given to us thy servants grace , by the confession of a true faith , to acknowledge the glory of the eternal Trinity , and in the power of the Divine Majesty to worship the Vnity : We beseech thee , that through the stedfastness of this faith , we may evermore be defended from all adversity , which livest and reignest , &c.

There are two main things considerable in this short Collect ; Answ. but in neither of them can I see any thing , that should be matter of just exception .

Sect. 14 1. The one is , in the Preface , a Confession of the true faith , in that principal Article of Tri-unus Deus , The Trinity of Persons in the Vnity of the Godhead . (p) (p) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greg Naz. Three , yet one . Three , really distinct in their modus subsistendi , their manner of subsisting , and operations , ad intra ; yet really one , in Essence not divided , but all coessential , coeternal , and coequal in Power , Divinity , and Majesty . As we are taught to confess clearly in the Athanasian Creed ; And is a truth evident in the Scriptures , (q) (q) 1 Joh. 5.7 . There are Three that bear record in heaven — and these Three are one . This is unquestionable among all sound , Orthodox , and sober Christians .

Sect. 15 2. The other is a Petition , through this faith to be defended — And this also such , as I cannot well imagine where it can be accounted faulty . For ,

1. If by this faith , we understand the Doctrine of faith , the Fides , quam credimus , which we profess concerning the Trin-Vnity ; it is no more but this : We pray , that in this Profession we may be protected and defended by God from all things , which may hinder our free and open Confession ; or may oppose our faith ; or interrupt our peace ; or disturb that quiet , and joy of our souls , which , in and through faith , we may , and hope to have .

Sect. 16 2. If by faith we understand the Fides , quâ credimus , the Grace of faith : by which we (r) (r) Joh. 1.12 . receive Christ , as he is tendred to us in the Gospel , i.e. as (s) (s) Col. 2.6 . Christ Jesus the Lord : by which we believe , receive , and close with the whole revelation of Gods mind , with affections suitable to the several revelations , viz. His Threatnings , and angry dispensations , with fear , trembling , and reforming ; His Promises and Mercies , with joy , recumbency , confidence , and affiance ; His Commands and Precepts , with reverence and obedience . This is the Evangelical faith ; this is the faith , whereby (t) (t) Rom. 11.20 Heb. 10.38 , 39. we stand ; this is the faith , (u) (u) Eph. 6.16 . whereby we are enabled to conquer all difficulties ; to go through all streights ; to scorn (x) (x) 1 Joh. 5.4 , 5. the enticing allurements of honours , pleasures , and profits of the world ; and to despise and contemn the terrours : whereby , we are (y) (y) 1 Pet. 1.6 , 7 , 8. supported in , and carried through , and delivered out of all tribulations ; are here enabled to go on with joy ; and are with courage strengthened to hold out to the end ; and at last (z) (z) 1 Pet. 1.5 , 9. attain everlasting salvation . This , being by God appointed the work of a true faith , is that which we pray for ; that we may have this lively , and stedfast faith , and through this be so upheld , and defended here , until we attain the end of our Faith , The Salvation of our Souls .

Sect. 17 7. The Collect for the Sixth Sunday after Trinity , is this ,

God , which hast prepared for them that love thee , Coll. for the sixth Sunday after Irinity . such good things , as pass all mens understandings : pour into our hearts such love towards thee , that we loving thee in all things , may obtain thy promises , which exceed all things , that we can desire : through Jesus Christ , &c.

This , being in the Preface so agreeable to that of the Apostle , Answ. Sect. 18. (a) (a) 1 Cor. 2.9 . Eye hath not seen , nor ear heard , neither have entred into the heart of man ( to conceive ) the things , which God hath prepared for them that love him : and , in the Petition begging of God , that we may obtain what exceedeth all that we can desire , so exactly answering that of the same Apostle glorifying God , as (b) (b) Eph. 3.20 . Who is able to do exceeding abundantly above all that we can ask or think : I am not able to conjecture , what that should be in this Collect , that should need to be altered .

8. The next excepted against , is , Sect. 19. Coll. for the twelfth Sunday after Trinity . the Collect for the twelfth Sunday after Trinity .

Almighty and everlasting God , which art more ready to hear , than we to pray , and art wont to give more than we either desire or deserve : Pour down upon us the abundance of thy Mercy , forgiving us those things whereof our conscience is afraid , and giving unto us that , that our prayers dare not presume to ask , through Jesus Christ , &c.

1. Answ. Sect. 20. In this Collect , the Preface is beyond dispute , according to the Scriptures , which magnifie the rich goodness of God , Whose (c) (c) Isa. 59.1 . ears are not heavy , that he cannot hear ; yea , are (d) (d) Psa. 34.15 . alwayes open to the prayer of the righteous ; who hath promised to answer , not only when (e) (e) Isa. 58.9 . they cry ; but even (f) (f) Isa. 65.24 . before they cry : He will , and doth , even Prevent their prayers ; The (g) (g) Psa. 59.10 . God of my mercy shall prevent me ( said David ) even (h) (h) Psa. 21.3 . he preventeth us with the blessings of goodness . And when we pray , He gives not only more than we can deserve , who are (i) (i) Gen. 32.10 . less than the least of his mercies ; but more than we can desire : as when Solomon asked Wisdom , He not only gave him that which he asked ; but added also Riches (k) (k) 1 King 3.11 , 12 , 13. and honour in abundance , which he asked not . And he gives still exceeding above (l) (l) Eph. 3.20 . what we can ask or think .

2. Sect. 21. Object . But the Petitionary part is the matter questioned , wherein some have said that we are taught to lye in our prayers , our actions in that very Petition giving a contradiction to our words ; when we not only dare , but do really ask , what yet we say our prayers dare not presume to ask . And the same exception is made to that in another (m) (m) Fifth Collect after the Communion . Collect , Those things which for our unworthiness , and for our blindness we cannot ask , vouchsafe to give us for the worthiness of thy Son , &c.

One answer will serve both these . There are ( saith that devout Abbot St. Bernard ) three special faults in prayer , Solut. Sect. 22. which hinder its success , viz. (n) (n) Est trepida est tepida , est temeraria or at io-Trepida ne procedit quidem , nedum ascendit . Tepida procedit sed in ascens● lanques●it & deficit temeraria ascendit , sed resilit : nec tantum non obtinet gratiam , sed meretur offensam . Bern. de Temp. 43. Faintness , Coldness , and a Presumptuous Boldness . 1. There is a Faint , fearful , distrustful prayer , which cannot get forth of the lips , much less ascend so high as heaven . 2. A Cold , lazy , formal Prayer , which comes forth fast enough , but freezeth in the way for want of spirit and fervour . And 3. A Bold , Rash , and presumptuous prayer , which flieth up apace , but is beaten b●ck again for presenting it self over boldly and saucily in the sight of God , and is so far from obtaining grace or favour , that it bringeth down a check , or a curse . So that , to a prayer , that must prevail with God , besides that heat and fervency of heart , which is a necessary ingredient to make it effectual , there are these two things also especially required , Humility , and Faith .

Sect. 23 1. Humility . The soul , that draws nigh to God , must lie low , as even with the ground : this is the affection , that hath promise of acceptance , (o) (o) Pla. 10.17 . Lord , thou hearest the prayer of the Humble — and again , (p) (p) Psa. 7.12 . He forgetteth not the cry of the Humble ( said David . ) (q) (q) Psa. 138.6 . The Lord is high , yet hath respect to the lowly , but the proud he knoweth afar off . Again , (r) (r) Psa. 51.17 . The Sacrifices of God ( i. e. the most excellent Sacrifices , wherein God delights ) are a broken and contrite heart . To such as these is the Lord near , (s) (s) Psa. 34.18 . to save the broken heart , and contrite spirit . In these hearts (t) (t) Isa. 57.15 . only will the High and lofty One dwell . And to these alone , (u) (u) Isa. 66.2 . will he look with favour . It is (x) (x) Ecclus. 35.17 . the Prayer of the Humble ( saith the son of Syrach ) that pierceth the clouds , and will not depart , till the most High shall behold to execute judgement . And there are now these two considerations , which the Saints of God have made use of still , to keep their souls in this lowly and humble frame of spirit .

Sect. 24 1. The one is The Majesty , and incomprehensible greatness of God , infinitely transcending the highest perfections of earthly men ; and the vile , low , contemptible condition of men , infinitely unworthy to stand in the presence , much more to draw near the most Glorious God . (y) (y) Gen 18.27 . Now ( saith that Patriarch Abraham ) I who am but (z) (z) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & cinis . dust and ashes , have taken upon me to speak unto my Lord . This made David cry out , (a) (a) 2 Sam. 7.18 What am I ? and what is my fathers house ? And when he considers the Greatness and Glory of God manifested in his glorious works , then , (b) (b) Psa. 8.4 . Lord , what is man ? &c. this made the Centurion in the Gospel judge it (c) (c) Mat 8.8 . unworthy that Christ should come under his roof , and (d) (d) Luk. 7.7 . himself unworthy to come into the presence of Christ .

Sect. 25 2. The other is , the sight of sinful vileness in themselves , and the abominable evils of which they are guilty . This made that holy Job confess , (e) (e) Job 40.4 . Behold , I am vile , what should I say ? (f) (f) Psal. 51.5 . I was born in sin ( said that (g) (g) 1 Sam. 13.14 . Man after Gods own heart ) and in iniquity conceived . And really , if the Heavens , yea the most glorious part of them , (h) (h) Job 25.5 , 6. the starres be not clear in Gods sight ; how much less is Man that is a worm , and the son of man , that is a worm ? yea , (i) (i) Job 15.14 , 15. how much more abominable is man , that drinketh in iniquity like water ? to whom sin is as (k) (k) Cui peccatū aequè familiare est ac cibus & potus . Jun. in loc. familiar , as his meat and drink . This makes a man come as the poor penitent Prodigal , (l) (l) Luk. 15.19 , 21. I am unworthy to be called thy Son . If Elijah , when God only spake to him ( and that not dreadfully neither , but in a still small voice , ) (m) (m) 1 King . 19.17 . cast his Mantle over his face : no wonder if the Saints of God , who yet are conscious of abundance of vileness in themselves , when they come by prayer to set themselves in the (n) (n) Eccl. 5.1 , 2. Psal. 42.2 . special presence of God , who then looks as with a full eye upon them , do then tremble , and acknowledge their unworthiness to appear before the presence of so Glorious , and to ask and expect any thing of so Righteous a God : themselves being so vile , as they are , and do then especially see themselves to be . This made Peter , when by the great draught of Fishes he saw the print of Christs Deity , cry out , (o) (o) Luk. 5.8 . Depart from me , for I am a sinful man , O Lord : And holy Job , (p) (p) Job 42.5 , 6. I have heard of thee by the hearing of the ear , but now mine eye hath seen thee , therefore I abhor my self in dust and ashes . It was this , that made the poor Publicans (q) (q) Luk. 18.10 — prayer to be accepted , when seeing his own vileness , and confessing his sin , he stands afar off , as not daring to approach , and begs mercy , Lord be merciful to me a sinner : when the proud Pharisees is rejected , who presumptuously drew near in conceit of his own merits , and came not to beg mercy , but to brag of his own righteousness ; God I thank thee , I am not , &c.

Sect. 26 2. The other thing required to an effectual prayer , is Faith and confidence , whereby we having a certain warrant from the Word , and being assured that what we ask is according to Gods Will , and the Subject of his Promises , the Soul is now poured out in earnestness , and with an holy confidence grounded upon the mercies of God , and merits of Jesus Christ , is encouraged to hope for , and expect a gracious return . Thus , ( saith St. James ) (r) (r) Jam. 1.6 . Let him that prayeth , pray in faith ; and it is (s) (s) Jam. 5.15 , 16. the prayer of faith , which is effectual . The Promises made to our prayers , still require this condition in the Petitioner , (t) (t) Mat. 21.22 . If ye believe : And as men (u) (u) Rom. 10.14 cannot call on him , on whom they have not beleeved : So , when they believe , they have encouragement enough to pray , and may come with boldness and confidence when they pray ; and grounds enough of confident hopes we have from the rich goodness and inconceivable mercies of our God , and the infinite and invaluable merits of our Lord and Saviour : So that as (x) (x) Joh. 15.5 . without Christ we can do nothing ; nothing acceptable to God , (y) (y) Rom. 8.26 . nor then can we pray as we ought , neither can we come to God , (z) (z) Joh. 14.6 . but by him , who only is the way : so (a) (a) Phil. 4.13 . through Christ we can do all things : and through faith we have an interest in him , to him (b) (b) Joh. 6.35 . we come by believing ; and now (c) (c) Eph. 3.12 . in him we have boldness and access with confidence , even by faith in him . Christ (d) (d) Heb. 10.19 , 20 , 22. hath opened a way through the vail for us to enter into the Holiest of all , to the Throne of Grace , and now we may draw nigh with a true heart in full assurance of faith . The soul now sends up her prayers to Heaven with such strength of Adhesion , and fulness of considence ; as a Ship tears up , and flies with full Sails to its Haven : And he that before being sensible of his own weakness and vileness , and trembling before the Majesty and Purity of the most High and Holy God durst neither speak not pray ; now through this faith in Christ hath his tongue loosed , his lips opened , and can draw nigh with confidence : (e) (e) Psa. 116.10 . I believe , therefore have I spoken .

Sect. 27 Thus must , and do these twin graces , Humility and Faith go hand in hand together in the faithfuls prayer ; when we are most humbled in regard of vileness and unworthiness in our selves , we are yet to hope , and we may with confidence trust in the mercies of God , through the merits of Jesus Christ : And when we are carried up with the strongest affiance , and highest confidence in those saving mercies , and all-sufficient merits , we yet must ( as we have reason ) disclaim all confidence in any dignity , excellency , or worth in our selves .

Sect. 28 These things considered , do clearly evidence the piety and prudence of our Church in composing , and commending the use of these prayers to her Members ; wherein we are so excellently instructed in the matter of prayer , and together taught the exercises of those necessary graces of Humility and Faith . Consider what we are , and what we need ; we are naturally as the Laodicean Angel , (f) (f) Rev. 3.17 . miserable , poor , blind , and naked , and wanting all things ; we know not what we need , and therefore (g) (g) Rom. 8.26 . know not what to pray for , nor how to pray as we ought : Here therefore we pray , that God , who knoweth our ignorance in asking , and what things we have need of before we ask , would give us those things , which for our blindness we cannot ask . Again , we are persons guilty of much unthankfulness to God , of many high provocations against God ; and let any man seriously consider and compare his own contemptible baseness , with Gods glorious incomprehensible Majesty ; his own filthiness and impurity , with Gods spotless purity and holiness ; his own frequent lapses , yea , rebellions , with Gods most exact justice and righteousness : And then say , if ( when he hath nothing else to bottom his hopes and confidence upon ) his flesh do not tremble , and his heart quake in the presence of God : If such a worm of earth , vile dust , sinful wretches , can dare to send up any request to such a Glory . Here we must say , Our conscience is afraid , and our prayers dare not presume to ask . But then , let this poor penitent sinner set before him the long experienced mercies , the inconceivable goodness , and rich overflowing grace of God ; the meritorious sufferings , and infinite merits of the blood of Jesus , and his continual intercession for us : Here shall he see a large door of hope and mercy opened ; his heart is now again enlivened , and with an humble boldness he can pray , and hope to speed .

Sect. 29 So that here is now no contradiction at all , but an excellent harmony between our expressions , and our real prayers in these Collects ; for ,

When we consider our ignorance and blindness , we see , we cannot ask ; when our vileness and unworthiness , indeed we dare not ask : But God shall (h) (h) Zech. 12.10 . poure upon us a Spirit of grace and supplication , and make us willing and able to pray : When (i) (i) Rom. 8.26 . the Spirit it self helpeth our infirmities , then indeed we can ; and when the heart is inflamed , and the soul purified by the blood of Jesus ; when we come in the name of the Beloved , who are in our selves loathed in him (k) (k) Ephes. 1.6 . we are accepted : When we consider our High Priest (l) (l) Rev. 8.3 , 4. standing beside the golden Altar , and perfuming the incense of our prayers with the precious odours of his own merits ; we are now bold to ask , what before we durst not do . Thus , through Jesus Christ we ask , for his sake and worthiness we beg , what otherwise by reason of our unworthiness we durst not presume to do . These things I think are abundantly sufficient to clear these two Collects from those exceptions which are laid against them : I go on , to

9. The next excepted against , which is the Collect for St. Lukes day . Sect. 30. Collect for St. Lukes day .

Almighty God , which calledst Luke the Physitian , whose praise is in the Gospel , to be a Physitian of the soul : May it please thee , by the wholsome medicines of his Doctrine , t heal all the diseases of our souls , through thy Son Jesus Christ , &c.

I cannot easily make a rational conjecture , Answ. what should in this short prayer be such a matter of scruple , or just ground of offence ; but that it may well stand and be used , as it is composed without alteration : For these three things ( I think ) will readily appear and be evident to any considering man .

Sect. 31 1. Sirs , and lusts are the diseases of the soul . Hence are they in Scripture set forth under the notion of wounds . 1. Bruises , rottennesse , corruptions , and putrefactions . The wounds by sin made in the conscience are as the (m) (m) Psal. 51.8 . breaking of the bones ; and the comforting , absolving , or restoring the penitent is as the (n) (n) Gal. 6.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Luxata membra in locum suum restituite . A Chirugis tractum . setting of a dislocated member , or the binding up a broken joynt . Pride of heart is as an unnatural tumor or swelling in the flesh : Malice and Hatred , as a blood-shot eye : Envy as the corroding , or , eating out of the heart and liver : Lust , as a Pearle in the eye ; upon what account there is an emphatical elligancy in the Apostle , describing the filthinesse of those impure Hereticks , ( probably the Gnosticks ) of whom he saith (o) (o) 2 Pet. 2.14 . They have eyes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , full ( not of adultery , as our version hath it , but ) of an adulteress . We may know that the same word ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 among the Greeks is used to signifie , both a Virgin , and , the Pupilla , or Apple of the eye : to this the Apostle seems to allude ; They have not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not a Virgin , but an Harlot there , their lusts being as dear to them as the Apple of the eye . But this by the way . The Book would swell too big , should I in every particular parallel our sins and diseases ; in a word , sin it self , all sin , is as the fretting Leprosie that runs from the crown of the head to the sole of the foot , and maketh rottennesse enter into the bones , the whole head sick , and the whole heart faint . Yea , and all these diseases are certainly mortal , if by the mercy of God some means and remedy be not timely applyed , for the recovering and saving the sin-sick soul .

Sect. 32 But , is there no Balm in Gilead ? Is there no Physitian there ? yes doubtlesse , there is both a Medicine , and Physitians to administer it . The most Gracious God , (p) (p) 2 Pet. 3.9 . who is not willing that any should perish ; yea , who hath sworn (q) (q) Ezek. 33.11 that he desires not the death of a sinner ; who would not that that choyce piece of his own worship , Man , should miscarry for want of help , hath provided the Medicine , and given him an able and skilful Physician also . And now

Sect. 33 2. The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the General or Vniversal Medicine is only the Blood of Jesus Christ . But the particular manner of administration , the several wayes of application of this for the particular relief of the sick soul , we have in the doctrine , and Word of God . The Scriptures are that divine Pharmacopoea , that choyce Dispensatory , according to whose rules are all Medicines to be made up : There are those precious Receipts , which the soul may take and live : There , as in a skilful Apothecaries shop , we may find (r) (r) — Efficax contra omne vulnus unguentum ; salatiferum contra omne venenum antidetum ; salubre contra omnem dolorem remedium . Grost Lincoln in Ocul Moral approved ointments , for every wound ; a soveraign antidete against every poyson ; a saving remedy for every malady . In these may (s) (s) In Scripturâ sacrâ invenit ignorans quod discat ; contumax quod timeat ; laborans praemia ; pusillanimis solatia . Id. ibid. the ignorant find what to learn ; the perverse and stubborn , what may humble him , and make him fear ; the conscientious , working , and labouring Christian be encouraged by rewards ; the faint , drooping , and weak , dejected soul be supported by comforts . This heavenly Word being given both for food ; ( Milk (t) (t) 1 Cor. 3.2 . 1 Pet. 2.2 Hebr. 5.13 , 14. for babes , and strong meat for those of age ) and for Physick also : like the tree mentioned in the Apocalypses , (u) (u) Rev. 22.2 . whose fruit is good for food ; and whose leaves are for the healing of the Nations . Here we find a word , that searcheth the secret lusts , and pierceth into the inward parts of the belly , (x) (x) 1 Cor. 14.25 . Laying open the secrets , and (y) (y) Hebr. 4.12 discerning the thoughts and intents of the heart . Here are Corrosives , to eat out the proud flesh ; Purgatives , to cleanse pollutions : sacred considerations , to abate the pride , to aswage the malice , check the ambition , shame the covetousnesse , and to destroy the lusts of men : Choise cordials to comfort the afflicted , to revive the drooping spirit , and to bind up the broken heart : oyle and wine to the wounded conscience .

3. The Physitians to apply these remedies , and dispense these medicines for cure of the soul , are under Christ , the Ministers of the Gospel , the Dispensers of this word , The Prophets , Apostles , Evangelists , Pastors , Teachers , &c. As , Christ only is (z) (z) 1 Pet. 2.25 . & 5.4 . the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The chief Shepherd and Bishop of our souls ; and yet these are (a) (a) Acts 20.28 Bishops , and Shepherds under him : So He is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the chief Physitian ; yet under him , are we , Physitians , also . To Vs he commends the care of the Flock , and souls to administer the prescribed remedies ? but He only performs the cure : The care is ours ; the cure , Gods : We are means to heal by the Word of God , by theDoctrine of Christ that we preach . This is all , that is meant by that passage in this Collect. The wholsome medicines of His (b) (b) As before , ( The Doctrine of John ) see Sect. 2. ( Lukes ) Doctrine , not a Doctrine of his own , but of Christ in his mouth , which he preached . And the very same may be said of any , of all the Ministers of the Gospel , who preach the Doctrine of Christ . These Doctrines are medicines for the soul , serving to reprove , convince , rebuke , exhort , to cleanse , enlighten , comfort , save : and this according to the order of God himself , (b) (b) 1 Cor. 1.21 . Whom it hath pleased by the foolishnesse of preaching to save them that believe . So that , there is nothing now in this short Collect , but is sound and good .

10. Sect. 35 And as little matter of exception can I see in the last mentioned by our Brethren , which is , the Collect for Michaelmasse day , which is this .

Everlasting God , Collect for Michaelmasse day . who hast ordained and constituted the services of all Angels and men in a wonderful order , mercifully grant , that they which alwayes do thee service in heaven , may by thy appointment succour and defend us on earth , through Jesus Christ our Lord . Now , to clear this , 1. Answ. Sect. 36. That the Angels are by the Creator , who is the God of order , and not of confusion , and who framed the whole creation in an admirable and beautiful order , established also in an order , cannot be questioned : and that this order is wonderful , must be acknowledged by us , who neither know , nor can yet understand what those (c) (c) Colos. 1.16 Rom. 8.38 . Thrones , Dominions , Principalities , and powers particularly are , which speak the several degrees and dignities of the Angelical creatures . Sect. 37 2. And , that we pray , that they may by Gods appointment defend and succour us on earth , is no more than in the Scriptures we find them often appointed to do ; and promised that they shall do . We read expressely , it is their office (d) (d) Hebr. 1.14 to be ministring spirits , sent forth to minister to such as shall be heirs of salvation . Several wayes do we read ( and it is acknowledged ) that they have , and do minister to the Saints . Not to mention their presence in our assemblies , beholding the Decency and Order of Men and Women in their solemn services , ( as the (e) (e) 1 Cor. 11.10 . Apostle seems to intimate : ) nor their (f) (f) Luk. 15.7 , 10. rejoycing at our repentance , and with delight and complacence (g) (g) 1 Pet. 1.12 . stooping down to behold the things prepared through Christ for us . If we acknowledge ( as we must , and by sad experience we too often find ) that the evil Angels , the Devil by his suggestions can and doth work upon the soul to provoke us to sin ; we must also acknowledge an equal power in the Angels of God to stir up our affections , to direct us in the truth , and acquaint us with the Divine Will. We often find them coming and going upon one message or other , teaching men , That they (h) (h) Rev. 19 10. & 22.9 . will not be worshipped , because they are our fellow-servants ; and that God only is to be adored . These we find directing (i) (i) Acts 8.26 . — Philip to the Eunuch to teach and instruct him ; (k) (k) Act. 10.3 . — Cornelius to Peter to be taught and instructed by him . (i) (i) Per Angeles preces nostras offerri ad Deum . — Zanch. de Relig. l. 1. cap. 13. p. 297. They are Messengers to carry our prayers to God , even in the judgement of no mean persons , but known opposers of Superstition and Popery : such as Zanchy , who telleth us , that by the Angels our prayers are offered up to God , and being heard , are returned to us : Such as Peter Martyr , (k) (k) Pet Martyr . in Genes . c. 32. who saith , that , The Angels offer up prayers not to teach God , as if he knew not ; but that themselves may know whereabout they are sent . And , Beza , (l) (l) Bez. in Apocal. cap. 8. v. 3. Scimus Angelorum Ministerium sanctis in bâcvitâ de gentibus esse destinatum , Hebr. 1.14 . Haes causa est , &c. We know ( saith he ) that the Ministery of Angels is appointed to the Saints , while they live here : not that they should be worshipped as Gods , but that according to the Will of God , they should help us by their service , as we may understand by many places of Scripture . This is the reason , why John in the Vision learned , that the Prayers of the Saints in this world , who daily offer up those pure sacrifices — , are offered up to God by the Ministery of Angels . But indeed he adds , What this Ministery of theirs is , it is a Quis novit ? We cannot define . Mediators they are not , (m) (m) See Aug. de Trinit. 13.15 nor may we pray unto them , for there is (n) (n) 1 Tim. 2.5 . one only Mediator between God and man , the Man Christ Jesus . Nor do they offer up our prayers in their own name , nor upon any Merit of their own ; but in and by Christ , the only Mediator they may . And that they bring back answers from God to the Prayers of men , the Scriptures have recorded several instances ; as (o) (o) Dan. 9.21 . & 10.10 . — to Daniel , (p) (p) Luk. 1.11 , 13. Zechary , and (q) (q) Acts 10.3 , 4. Cornelius , &c. As for Temporal deliverances , external succour , and defence , we have many examples , as of (r) (r) Gen. 19. Lot by two Angels delivered from Sodom , and sent to Zoar : (s) (s) Gen. 16.7 , 9 , 10. Hagar in the Wilderness comforted by an Angel , and advised : (t) (t) 1 Kings 19.4 . — 9. Elisah succoured by an Angel providing him bread and water , in the strength of which he was enabled to travel forty dayes ; when before , he was even weary of his life . Why should I adde more particulars ? when David hath clearly assured us of this in general to all Saints , (u) (u) Psal. 34.7 . The Angel of the Lord excampeth about them that fear him , and delivereth them . So that even in a literal sense , they may in this case be said to be ( as in another , the Apostle (x) (x) 1 Pet. 1 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . saith they are ) kept as in a Garison ; secure by a guard of Angels , the Heavenly Hoast pitching their Tents , and keeping Centry about them : for these are the Hoast of God , used for the protection of his Church : even (y) (y) Psal. 68 17. Thousands of Angels . Such was the Guard afforded to (z) (z) 2 Kings 6.17 . Elisha , when the Syrian Army was sent to apprehend him at Dothan : The Mountains being then full of Chariots and Horsemen of fire round about him . And it is the Promise of God that they shall do so . (a) (a) Psal. 91.9 , 10 , 11 , 12. When thou makest the Lord thy refuge , and the most High thy habitation ; there shall no evil befall thee — for he shall give his Angels charge over thee , and they shall keep thee in all thy wayes : they shall bear thee up in their hands —

Sect. 38 Having now such Scripture-evidences ; and the Saints experiences of succour and defence by the Angels Ministery : I cannot apprehend any shadow of reason , why we may not pray , that , They , who do alwayes service to God in Heaven , may also succour and defend us on earth . And this being the Subject of the Promise of God , without dispute may be the matter of our Prayers to God .

Sect. 39 Thus have I given an account of the most Material , and , ( I think ) all the Considerable Exceptions taken to the established Liturgy ; for so much as concerns the prayers , and forms of Publick administrations : which though our Brethren might judge rational pleas for some alterations in reference to the Publick establishment ; yet there really appears nothing in them ( nor were they so urged ) as such things , so materially evil , as that it should be unlawful to use them being established . And then , these not being unlawful , our zeal to the Peace of the Church ; and Conscience of obedience to our Superiours in all lawful things , are abundantly enough to engage all sober Christians to conform to the establishment .

CHAP. X. The Judgements of the Old Non-Conformists concerning the use of our Liturgy , and this Practice shewed to be 1. No Argument of weakness . 2. No Plea for Idleness in the Ministery . But 3. From Conscience of Duty .

Sect. 1 HAving now Vindicated our established Liturgy from all considerable exceptions , both as to the Form and Matter of it : it will not be amiss , but may add ( at least with many ) some strength to this Argument , to add the judgement of the Old Non-Conformists in this case , who looked upon the use of this book as burden enough : yet conformed unto it , and thought they might lawfully do so ; yea , judged that during such a Law , it was their duty to do so , rather than forsake their station . I shall give you but one testimony , yet that instar omnium , because he declares not only his own , but the sense of them all . It is the so often cited Mr. Ball. For a Set Form , or , Stinted Liturgy , his words are these . (a) (a) Trial of the groands of Separat . chap. 7. p. 120. — If the judgement of the Reformed Churches abroad , or of the Godly , Faithful , Learned and Reverend at home , be of any weight ; they are so far from complaining of a stinted Form as burdensome , that in many cases they judge it expedient . A Set Form ( saith he ) of Prayer and Administration of Sacraments — is approved by GENERAL CONSENT — . And a few lines after , The Ministers at home , to whom the use of Common Prayer hath been thought most burdensome , have from time to time professed their liking , and approbation of a stinted Liturgy .

Sect. 2 And as they liked and approved the use of a Lyturgy in general , so did they allow the use of this our Liturgy in particular : And they thought no faults objected against it to be a sufficient ground to justifie a Separation from the Communion of our Church , but condemned it , as Schismatical ; for so the same Author telleth us (b) (b) Ball. ibid. p. 121. They have evermore condemned voluntary Separation from the Congregation and Assemblies , or negligent frequenting of those publick prayers : They have ordinarily used the Communion Book in their publick Administrations , and still maintained Unity , Peace and Love with them , who in some particulars have been of another judgment . All this ( saith he ) is so notoriously known , that it is waste labour to produce Testimonies herein . Again , in the next Chapter but one , we have these expressions ; (c) (c) Ibid. chap. 9. p. 176. — To the praise of God be it spoken , Our Liturgy for purity and soundness , may compare with Any Liturgy used in the third and fourth Ages of the Church . — This I mention ( saith he ) that we might learn to acknowledge Gods mercy , walk worthy of what we have received , and strive forward to perfection by all lawful means .

Sect. 3 And lest any might object , The Corruption of the Church , much decayed and fallen in those Ages from its first purity ; he (d) (d) Ball. ibid. saith ( but a little after ) Neither can it be imagined that they might hold Communion in other Ordinances , but , not in their stinted Liturgies : for in those Times , of all other parts , the Liturgies were most pure . God of his endless mercies so providing for his Church , and the comfort of his people in those hard and evil Times ; when the Doctrine was miserably and dangerously corrupted , in respect of Merit , of Works , Invocation of Saints , &c. The Liturgies were long preserved pure and free ; whereby the faithful might be present with more comfort and freedom of conscience : To which he citeth several Testimonies of learned men , noted in the (e) (e) Balth. Lyd. Not. in Disp. Taborit . p. 133. Illiric . Catal. Test . l. 1. p. 70 , 71. Musius . Praefat. in Anaph . Basil Margin , and closeth with this remarkable Conclusion , which doth indeed speak a pious and peaceable spirit ; which I would therefore desire all our yet dissenting Brethren seriously to ponder and consider , " This one thing ( viz. The purity of the Liturgies of the Ancient Church , notwithstanding the corruption of Doctrine ; and that Our Liturgy for purity and soundness may compare with the best of them ) This ( saith he ) duly considered , would put an end to many scruples , and might serve to stop them , who out of over-great heat and forwardness , are ready to except against the means of their own comfort ; and to cast off what God offereth , because they cannot enjoy what they desire .

Sect. 4 Thus by what hath been written , it is evident , that there is nothing in this Liturgy a matter of impiety , or any material evil , and then the use of it cannot be charged as sin upon us . Suppose there are ( as some have reckoned ) some expressions that need a favourable interpretation , that they may ( not be , for they already are so , but ) appear to be sound : Suppose some that might be expressed better ; yet when they are not evil in themselves , and may be used without sin ; our private thoughts that we could do better , cannot free us from obeying the Law which commandeth the use of these ; ( though yet we are also left to the liberty of our conceived prayers in the Pulpit , according to occurring necessities and emergencies , provided we keep within the compass of the general Rule ) whence it will also be evidenced , that our use of this Liturgy , is , 1. Sect. 5 No Argument of weakness or inability in the Ministers who conform unto the Law in this use . The World shall bear us witness , and the experience of the years that are past , wherein we were not permitted , but forcibly hindered from this , use of the Liturgy , shall attest for us ; that through the grace of God we have been enabled to perform the Sacred Offices of the Church , and the matters of publick Worship , and holy Administrations , we hope , acceptably to God , and with as much sobriety , gravity , modesty , and evidence of the Spirit ( let it not be counted arrogance and boasting , if we say ) as any of the contrary-minded . 2. Sect. 6 Nor is it any Argument of , or plea for idleness ; for our work is all one , our Preaching as frequent ; and if we consider the pains of lungs , which is not little in so much speaking , it is now more ; when we both use all this , and continue our Preaching also . Sure I am , The use of the Liturgy can be no Argument to prove , nor from any thing in it ( if men through their own laziness abuse it , let them that do so be charged only with the crime ) is it a means to make an idle Ministry . If we consider that in the Primitive Church ( as the above-cited (f) (f) Ball. Trial of grounds of Separ . Chap. 4. answ. to obj. 8. where he that please , may find , and peruse these evidences of Antiquity . Chrysost. in Genel . Hom. 3 , 4 , 5 , 6 , 8 , 27 , 28 , 29 , 31 , &c. Et Conc. 3. de lazar . Hom. 2. & 5. in Math. Hom. 10. in Joan . Hom. 5. & 6. ad Pop. Ant. Hom. 9. in Ep. ad Coloss , Aug. in Joh. Tract . 9.16 , 21 , 29 , 35 , 37 , 50. De verb. Dom. in Evang. serm. 15. De verb. Apost. Ser. 5 , 6. Possidon . in vitâ Aug. cap. 21 , &c. Orig. Hom. 6. in Levit. Concil. Carth. 4. Can. 2. Concil . Antioch . Can. 17 , 18. Concil . Tolet. 3. Can. 7. Concil . Mogun . Can. 25 , &c. Ball hath well observed , and gathered together very many Testimonies of Antiquity to prove it ) The abetters , maintainers , and in part devisers of stinted Liturgies , have been , and for ever will be Renowned in the Church of God , for their constant , continual , and unwearied pains and industry in preaching the Gospel . — It is a thing not oriously known and confessed , that Cyprian , Ambrose , Chrysostom , and Augustine , did all of them allow and approve ; Some of them devise stinted Forms of Liturgies : And yet who almost , for diligence and labour in teaching the people in the wayes of salvation , to be compared to them ? Of their learning and zeal it is needless to say any thing ; for three of them , there is plentiful Testimony that they preached every day in the week and year , at least once or twice , without fail , Ye have heard yesterday — ye shall hear to morrow , is common in their Tractates and Homilies . Augustine , even to the extremity of his sickness , preached the Word of God in his Church chearfully and boldly , with a sound mind , and without intermission at all . The like diligence is noted in others , who lived before , and about those Times ; in all which , a stinted Liturgy was in use . Considering then ( I say ) this practice of the Ancients , the use of a Liturgy can be no Argument of ; and considering the strict injunctions of Councels for Sedulity in preaching , exhorting , instructing the people ( even when they required also the use of a Liturgy ) this can be no plea for , or means to make an idle Ministry . 3. Sect. 7 But indeed it is Conscience of the Duty that lieth upon us to conform to the Laws that oblige us , and really and cordially to consult the benefit and edification of the people under our charge , that doth engage us the use of this established Form ; wherein there being nothing sinful to be complied with ; no part of it evil , or unlawful in it self ; certainly it cannot become unlawful by being commanded ; for what is lawful to be done without a command , cannot be made sinful by a command , unless obedience it self should be made a sin ; and nothing in this matter should be sinful , but to obey Authority . And I judge , that to those who understand the nature of a Law , and the obligation it hath upon Conscience , that which before was only lawful , now having the Fiat from Authority , becomes a Duty .

CHAP. XI . The People exhorted to Charity and Obedience ; and attendance of the Publick Prayers of the Church .

Sect. 1 WE have seen what may engage Ministers to the use of this Book of Common Prayer , let it not be accounted impertinent , if I now adde a few words to the People . For in deed the greatest noise in the world is made by the Popular clamour , and those are readiest to except against this Book , who neither understand where it is faulty , nor are able to judge , nor have ever seriously considered the Form , the Matter , Necessity , or Conveniency , and Expediency of it . It is from such peoples mouths that those Vollies of reproaches , and blackest slanders , of , Vngodly , Superstitious men ; Idle , and Idol Shepherds ; Dumb dogs , &c. are poured forth upon those Ministers , who conscientiously conform to the use of this Liturgy , though they are otherwise as Holy , Humble , and Charitable in their lives ; as able , learned , faithful , and painful , diligent Preachers as any . They are such people , who frowardly forsake their own Pastors ( though never so able ) only because of the Liturgy , and run after those only who use it not : or when they have not opportunity to hear , from any other , either wholly forsake the assemblies for the Liturgies sake ; or else will not present themselves there , till the time of this service be past : Too many thus forsaking their own mercies , because they are not dispensed their own way ; and I do heartily wish it be not ( in some , at least ) to follow after lying vanities , ( as these two are by the (a) (a) Jonas 2 , 8. Prophet joyned together . ) I appeal to the Consciences of all that fear God in the Land , whether these Sallies of intemperance ; these virulent violences of unruly tongues ; these dividing carriages can be judged , or rationally deemed the fruits of a gracious heart , or that temper of spirit which the Gospel requireth : or agreeable to those wayes of peace and piety , that Purity and Unity , which our Lord Jesus hath so expressly engaged all his Disciples to walk in .

Sect. 2 Let me seriously intreat them to remember that these carriages , as they are contrary to the wayes of the Gospel ; so are they also to the sentiments even of the sober old Non-conformists ; who have both ordinarily used this Book themselves in the Publick Administrations , maintaining still Peace and Unity with those of a different judgment : and ( as (b) (b) See above , chap. 10. before was shewen ) condemned as the voluntary Separation ( upon pretence of faults in the Liturgy ) of people from the Publick assemblies ; so their negligent frequenting of these Publick Prayers .

And , really , to a considering Christian , the same arguments , which do engage us to use this Form , should have a force and efficacy upon the spirits of the people to these three effects .

1. Sect. 3 To engage them to charity in their opinions and censures of us . Let none be so wicked as to call , so uncharitable as to judge all those men Vngodly , Formal , Superstitious , &c. who conform themselves to the established Lawes in the publick worship ; when they have such obligations upon their consciences even from God to do so : and their hearts may be ( as without doubt many are , and it is only their own fault if they be not ) lifted up to God in these offices with holy zeal and fervency ; with a lively Faith and Hope , in true Contrition , and brokennesse of spirit ; with enflamed affections , and with as much devotion , as any else in any other way of worship whatsoever . The miscarriages of some particular persons must not lay an aspersion or reproach upon that service , which they and all others are obliged to use ; any more , than as great personal miscarriages of some of another perswasion can prove the sinfulnesse of their perswasions . (c) (c) Mat. 18.7 . Luke 17.1 . 2 Cor. 11.9 . Scandals will arise , and all sides will afford matter enough , such is the corruption of men in this world , ( yet indeed no scandal is like to that of sideing , (d) (d) 1 Cor. 3.3 , 4. — & 16.1 . v. 12 , 13. making parties , and factions in the Church , one saith , I am of this way , another , I am of that , a third , of another ; when we are (e) (e) 1 Cor. 12.13 Eph. 4.3 , 4 , 5 , 6. all baptized into one body , and should be (f) (f) Gal 3.28 . all one in Christ Jesus ) as it is therefore our duty , so it will be our wisdom , as to remember the (g) (g) Luke 17.1 . Wo to him , by whom these come , so to be careful that none cast a stone (h) (h) John 8.7 . , till he be certain that himself is clear : that none pretend to take out a mote (i) (i) Mat 7.3 , 4 , 5. from his Brothers eye , until he have first cast out the beame in his own , Sure I am , while we give way to Recriminations and Reproaches of persons , we shall never hope to see that peace and love , which the Gospel so strictly chargeth , ( if it be possible (k) (k) Rom. 12.18 and as much as in us lieth ) upon all (l) (l) Heb. 12.14 1 Pet. 3.11 . the followers of our Lord Jesus : who is the (m) (m) Isa. 9.6 . Prince of Peace , and whose Gospel is a (n) (n) Rom. 10.19 Eph. 6.15 . Gospel of Peace and Love . And besides this general obligation of the Gospel , all sober Christians have this particular also to engage them to Charity in their Censures of us who use this Book , because what we do herein , we do in conformity to , and as obliged by a Law . Our judgments being not convinced of sin , or any material evil in the thing enjoyned , God himself layeth an obligation upon the conscience to obey the Lawes , that command it ; and it is then at least Our duty to use it . 2. Sect. 4 I would from hence also intreat all pious Christians , not to consider Persons , but things : which is but this , That they would (o) (o) Jam. 2.1 . not have the faith of our Lord Jesus Christ , the Lord of glory , with respect of persous . This is sad , that some should be so much displeased , both with the Liturgy , as that they will not hear it : and with those Ministers that use it , that they will not hear them ( though they be their proper Pastors , and able and faithful ones too , under whose ministery the Providence of God hath placed them , and they might warrantably expect a blessing , far sooner than by stragling abroad ) and all the reason they can afford , is , because there are such and such men , whom they esteem godly ( and possibly are so ) and learned men , which will not , or do at least scruple to use it . But the (p) (p) See the case of Examples largely and a solidly handled by that Reverend Judicious Dr. now Bishop Saunderson , in his Lectures of Conscience . Lect. 3. examples of men , yea of those , whom we account the best , are not the rule for us to go by ; we are not so much to consider persons , or enquire who do so or so ; but things , and reasons , what they do , and why they should , or should not do so . (q) (q) Ipse Bernardus non videt omnia . The most learned men see not all things ; the best men have their errors ; the most learned and devout Fathers have their naevos , blemishes , which discover them to be but men . Moses , Abraham , David , Peter , Paul , the best of meer men have shewed something of humane infirmity , which might be blamed , and may not be imitated . And if examples of men be once made our rule , we are in danger as well to follow men in error as in the truth . The Apohle himself would have us (r) (r) 1 Cor. 11.1 follow him , no farther than he follows Christ . When therefore , on the one side we see a standing Law requiring this way of publick worship , and we our selves can see no sin in joyning in it , we must know it is our duty : and let us not say , we cannot , or we are unwilling to do it , until we see such and such godly men use it , or because they use it not . For , the use , or disuse of this or that Form , was never made by God to be a distinguishing Character of a godly , or ungodly man : ( though yet , I confesse , obedience to lawful authority in all lawful things is a very great part of such a Character . ) And I fear , should this appear to be a duty ( as undoubtedly it is ) when the denial of it shall come to be charged upon the soul ( as surely one day it will ) then , That such and such learned or godly did deny this use or practise , will be as poor and insignificant a plea in the court of heaven , as it is ( we know ) in the courts of men . Let us not then , in a case of conscience , consider what such or such men do , but what God would have us to do . And in this case of the Liturgy , if we see no sin in the matter enjoyned ( as I am sure there is not ) and if it be a duty in the Minister to use it ( as indeed it is , while the Lawes command it ) though others refuse , ler all who are conscientious , and peaceably minded , submit unto it . For 3. Sect. 5 The same arguments which do oblige Ministers , do also engage all the people to joyn in this way of publick worship : if it be a sin in the one , it is so in the other ; if it be a duty of the Minister to use this Book in the publick offices , it is a duty of the people to joyn with him also in the same ministrations . I shall adde but this to confirm it .

Sect. 6 It is an unquestionable Duty , that the people should join with the Minister in the parts of Publick Devotion and Worship : The Minister being there not to act for himself alone , but for and with them ; the spirit of the people must go with the spirit of the Minister in those solemn Services , in Prayers , Praises , &c. And they are to testifie their consent , by saying Amen : As appears both by the (s) (s) Deut. 27.15 Psal. 106.48 . commands , and order of God , and the (t) (t) Neh. 5.13.8.6 . practice of Saints . Yea , we sometimes read how the Ministers , Saints , people , all creatures join in praises , and the Angels also come in to make up the Quire , and join their Amen to the praises of the Saints , as in that Vision to St. John , (n) (n) Rev. 5.15 . & 7.10 , 12. twice in the Apocalypse . Well then , there must be Publick Services , wherein both Minister and people , all are concerned , and all must join ; and if so , then these things must undeniably follow , viz.

1. Sect. 7 That these Publick Offices of the Church must be in a known Tongue , which the people understand , that they may all say Amen . It is the Apostles (x) (x) 1 Cor. 14.16 . Argument : It is not enough that Ministers pray for the people , but they must praywith the people , and they with the Ministers : They must therefore not be Barbarians one to another . That wherein all must join , must be understood by all . And this is one affection of our Liturgy , It is not a Romish Missal in a strange language , but an English Service in our own Tongue . 2. Sect. 8 As they must be in a known Tongue , so in easie and intelligible expressions , such as the people are acquainted with . There may be expressions even in English , which yet many of the people do as little understand , as they do Greek or Hebrew . Such strains of Rhetorick , Metaphorical and figurative Speeches , choice Phrases , as may become the language of a Scholar , which yet edifie not poor plain people , because their understandings are not able to reach them . And here also comes a necessity of a Form for this publick edification of all ; and the lawfulness , yea , expediency of the use of this Form for the same end . It is not unknown , how some learned , pious men are not so well able in their own conceived wayes to stoop and condescend to the low and vulgar capacities , whose souls yet are equally precious to Christ , and should be to his Ministers : And some others have , and do affect too much , strains of Eloquence , flowers of Rhetorick ; yea , some , dark and obscure notions , which may seem sublime , and be admired , because not understood : And then the people do as little find the profit , as they understand the meaning of them . Yea , the most knowing people in most , especially Country Congregations , are so unacquainted with those more polite expressions ; that because they comprehend them not readily , they are forced to be studying the meaning of the words , when they should be joyning of hearts in the matter expressed , and so cannot so freely adde their seal , and say , A MEN. Now , we are sufficiently secured against this fear , in our Liturgy : for , it is in a language of our own , framed in expressions suited to the meanest capacities ; and such as they are so acquainted with , that their hearts may readily concur with all things as they are uttered by the Minister . Let me but adde one thing more . 3. Sect. 9 Minister and people being to join in the same services to the same God ; they are also to join with the same hearts . There must be unity of faith and spirit among Christians ; Harmony , Consent , and Unanimity among those , who are together Petitioners for the same things to One God : They should send up One common Vote , and should be agreed with One Heart and Voice , to worship , and pray before him . And if God will lend a propitious ear to (y) (y) Mat. 18.19 , 20. two or three , agreeing together , to ask any thing of him in the Name of Christ ; then the holy wrastling of a pious multitude will more prevail . This is as the assault of an Army , with an holy violence sending up Batteries against the gates of heaven .

Sect. 10 Now then , these being the prayers of the Church , those Publick prayers , which all Ministers , with us , are bound to use ; and they being for matter , sound ; for words , plain , easie , and significant : When our Brethren , and Fellow-members of the same Body , come together , to send up these requests , why should any withdraw themselves from this Communion ? why should we refuse to pray , or worship with them , only because they do it not in our Mode , or way ? why should we think it a cold kind of formal reading of prayer , rather than praying , when the heart may be equally warmed and affected here , as in any of our own conceptions ? Here are offices , which all understand ; the same matters prayed for , which all desire ; the same praises rendred , which all acknowledge due ; the same mercies magnified , which all have in some measure received . Now , how unworthy is this for an holy , humble Christian ( such should we all be ) to say , I would join in these duties , if they were not put in this Form , or sent up in these words , or read thus out of a Book ? If ye own the duties ( as all Christians must do ) shall we divide and quarrel about words and phrase ? Would we not think it strange in a Family , if a child or servant should refuse his Meals with his Brethren or Fellow-servants , because every Dish is not dressed his own way ? The hungry soul falls to the meat before him , if it be sound and wholsom , and findeth no leisure to dispute about the dressing , or garnishing of the Dishes .

Sect. 11 Or will ye be so irrational as to think , that because the prayers are read , therefore it is not praying ; or not praying from the heart , or with , or in the spirit , as the Apostle adviseth ? without doubt , these external circumstances alter not the nature of the Duty ; for , neither reading , nor repeating by Rote , or uttering words without Book , is alone properly praying ; but the lifting up of the heart with faith and fervour , with humility and devotion to God . And why the heart may not follow , and go along with the Minister in Confession , Petition , Praises , &c. in a Form prescribed as well to the Minister , as to the people ; as well as in a prayer uttered , which , though it be conceived by him , is yet a Form to them that hear it : I see not , nor indeed can I see any reason , why in our joining together in Acts of Publick Worship according to this Form , we should be judged not to answer that of the Apostle , of praying in , or with the Spirit ; when it is most evident , that we do walk according to that Rule , in the other part of it , Praying with the understanding also .

CHAP. XII . The Objection , That Our Liturgy is taken out of the Mass-Book , is shewed to be False for the Main , and in the whole , Frivolous .

Sect. 1 I Shall take notice but of one thing more , one popular Objection . Popular I call it , for I think it too too inconsiderable to be used by any that pretendeth to Reason or Learning : Nor is it in any serious dispute ( that I know ) made use of , but upon a design to raise an Odium in the hearts of people against this Book ; which yet indeed is a main Rub in the way of many well-meaning , and pious-hearted , but not the most intelligent Christians ; viz.

It is taken up as a confessed , Object . Of the Mass-Book . and nototious Truth ; and with confidence avouched , as not to be denied , That Our Common-Prayer-Book is wholly taken out of the Popish Mass-Book ; and that it is nothing else but that Mass-Book turned out of Latine into English ; at least , so framed out of that , that it may with a very little pains be turned into it again : And therefore , it must upon this account be unlawful to be used by us , or any Church Reformed from the Church of Rome .

This is indeed a Charge cryed up with noise more than enough in the World . Answered . Sect. 2. The people take it , and it is generally believed ; and those are most bold and peremptory , who never saw a Mass-Book ; nor , if they did , could they understand it . Whereas , indeed , taking this Assertion , as it is commonly received , and generally taken upon trust , it is neither so , nor so : And as indeed it is , there is no consequence or force at all in the Argument ; for , 1. Sect. 3 Though we shall grant this readily , that , it was the Prudence of the Church to retain in her Publick Forms of Prayer and Service some of those things , which are in the Romish Ritual ; it being neither consonant to Religion , Reason , or Policy , to overthrow all that was before them ; but only to Reform that , which was amiss among them . Reformation is not a total Eradication , or destruction of all that thing which is to be reformed ; but a Separation of the Evil from the Good , of Errour from the Truth ; of corruptions and abuses , from the good , proper , and holy use of a thing . Our wise Reformers therefore did their work , as became Christian Confessors , and Martyrs , when they rejected the Dross , and kept the Gold ; when they cast out that which was evil , and retained still that which was good . So that something is yet preserved in our Liturgy , which is in their Ritual , upon very good reason . And yet 2. Sect. 4 This is not enough to prove this Book wholly , or only taken out of that . For , let any man but compare them , and they shall see so much difference both in Matter and Form , as that they cannot rationally conclude the one to be the only foundation of the other : or this to be wholly taken thence . For , Had not those holy and learned , Reverend men , who were the Compilers of this Liturgy , the Scriptures , the holy Word of God before them ? Without doubt they had . And are not all those Chapters of the Old and New Testament , all those Psalms and Scriptural Hymns ; all the Epistles and Gospels taken out of those holy Scriptures ? Or can we with any shadow of reason say , They are taken out of the Mass-book , because happily some of them may be there , as well as in ours ; when it is evident , that these , at least , are not taken thence , but from an higher , and purer fountain , The Word of God . Again , Had not those holy Compilers many other Liturgies also before them to consider , besides that Popish Ritual ? questionless they had , Liturgies used in the Ancient and Greek Church , which owed , and acknowledged no subjection either to the Pope , or Church of Rome ; and Forms of Prayer used in several Churches before ever there was a Pope ( as Pope is now taken ) in the world . And are not a very great part of our Prayers and Hymns ; and many , yea most , if not all , those short Versicles and Responds ( such as the Sursum Corda , the , Lord have mercy , &c. the Gloria Pairi , and several more , in the ancienter and purer Forms of the Church ? as those who compare them shall find , and those who are acquainted with Antiquity know , they are . Why shall we say then , that they were all taken out of the Mass-book , when those holy men had other Rituals in their eye of an elder and purer composition ? Further , what is retained in ours , and sound among the Papists , is it not good ? is it not agreeable to the Word of God ? and if so , how can we excuse our selves from the guilt of a very great excess of uncharitableness , when we shall say , that the framers of this Liturgy , took these things out of the Mass-book , and not out of the Scriptures , with which so evidently they do agree ? 3. Sect. 5 For the yet clearer understanding of this , let me give you one Note out of an eminent (a) (a) Ball. Trial of grounds of Separ . chap. 8. answ. to obj. 4. p. 153. — Non-Conformist in answer to this very objection urged with virulence enough by the Separatists in those times . His words are , We are to note , that the Mass in former times did signifie the worship of God , which consisted in Publick Prayers , Thanksgivings , Confession of Faith , Singing of Psalms , Reading , and Interpreting the holy Scriptures , and Receiving of the Lords Supper ; and so , the Ancient Mass and Liturgy were the same . ( This is evident , for (b) (b) See Gratian . de Consecr. dist. 1. Can. 12. & 50. & 54. Ex Concil. Fol. 4. Can. 12. Ambr. Ep. 35. l. 5. Conc. Milev . Can. 12. Bellar. de Mis. l. 4. c. 1. To hear Mass , was then but to be present at , and attend to the publick Service of the Church , as by the evidence of Antiquity it appeareth , which even the Papists are forced to confess ) But now the Roman Mass is put for the Vnbloody Sacrifice of the Body of Christ , which the Priest doth offer up for the quick and dead . And in this sense do they take it , when they say , our Service-book is taken out of the Mass-book : but it should rather be said , The Mass-book was in time added to our Communion-book , and by the purging out of the Mass , it is now restored to its former purity . Popery is a Scab , or a Leprosie that cleaveth to the Church ; and the Mass , an abomination ann xed to the Liturgy . Before the Mass was heard of in the world , or began to be hatched , there was stinted Liturgies in the Church , for substance much what the same with ours . — The Eastern Churches had their Liturgies first ; and the Western borrowed many things from them . — The Ancient Liturgies , attributed to James , Basil , Chrysostom , are Counterfeit ; — but divers things in them contained were in use in the Primitive Church without question . They had their appointed Lessons out of the Law , and the Prophets , and the Psalms , and Evangelists ; their stinted Prayers , and Forms of Celebration , with some variety , but in substance all one in a manner . — The Forms were at first more brief , afterwards enlarged , and by enlargement ( as it often happens ) corrupted , and defiled . Corruption , as a disease by this means cleaving to the Liturgy , it was necessary it should be corrected , and recovered to its first integrity , and soundness . The Cardinal Quignonius , by the command of Clement the Seventh , so changed the Roman Breviary , that for the most part it was rather like an English Book of Prayers , than a Roman Breviary . And the English Liturgy , gathered according to the Model of the Ancients , and the Purest of them , is not a Collection out of the Mass-book , but a Refining of that Liturgy which heretofore had been stained with the Mass . — If it was wholly taken out of the Mass-book , Note this Dilemma . I should desire to know , how the Mass-book came to have those things in it , which are found in the Book of Common Prayer , sound and Holy for Matter , and directly contrary to Antichristianism . If these things were in the book before , then all things therein were not of Antichrist , but he only usurped them : and it is lawful for the True Man to claim his own goods wherever he finds them . If they were not in the Mass-book , then all things are not taken out of it , but some things restored out of purer Antiquity , which the Man of Sin had wickedly expunged . ( And to this discourse he addes the judgements of other Non-Conformists also ) — The Ministers of Lincoln (c) (c) Acts and Men. Vol. p. 1631. of Dr. Taylor's Testimony concerning our Service-Book . never judged the use of the Book unlawful ; never thought it lawful to separate from the Prayers of the Congregation ; never refused the use of the Book , though in some things they desired to be excused . The Churches of God have been evermore taught to prize and esteem these main and fundamental truths , and Ordinances of wo ship at an higher rate , than that some petty dislike of this or that in the external Form , when the matter is found and good , should cause separation . ( And to all this he addes this short , but true , and observable conclusion , that ) Our Service-book is not a Translation of the Mass-book , but a Restitution of the Ancient Liturgy , wherein sundry Prayers are inserted , used by the Fathers , and agreeable to the Scriptures . So far , He. 4. Sect. 6 Let any man seriously compare the Masse-book with our Liturgy , and not take all upon a general report , and they will soone see this objection vanishing . There is so vast a difference between these two , that I cannot but wonder that any wise or considering man should lay this imputation upon our Liturgy . I have seen several of the Popish offices , and have some by me , and one entire Ritual ; I have read them over ; I have compared ours with them ; and what find I ? even a vast difference , a Diametrical opposition . So palpably false is that , which (d) (d) Ball. ibid p. 150. Can , the separatist objected , that , Not only the Form of it is taken from the Church of Antichrist , but the Matter also . For 1. Sect. 7 In the Form , and Order , They begin not as we do ; they go not on as we do ; our Confession of sins to God , with that Declaration of Absolution to them that repent , annexed ; with which we begin , was never ( that I have seen ) in their Masse-books , therefore cannot be taken thence . 2. Sect. 8 But , in the Matter , there is evidently a far wider difference . For , that multitude of Superstitious fopperies ; those many ridiculous , and impious trumperies ; Prayers not only to God , but to the Virgin Mary , Angels , Saints ; for souls departed ; the Mediation of others , besides Christ ; and many , a number of such things more in their Rituals , which we have cast out : Those many holy things in ours , which they own not ; yea , which are directly contrary to their Doctrine and Practice : The matter of our Liturgy ( saith the (e) (e) Ball. ibid. forecited Author ) is the reading of the Scriptures in a known tongue , the Calling upon God in the Mediation of Jesus Christ , and not upon Angels or Saints departed ; for the living , and not for the dead ; the right administration of the Sacraments ( which we acknowledge only two , and expressely deny the other five , ( as such ) which they maintain ) and singing of Psalms . Are these ( saith he , and with him I appeal to all rational men ) the devises of Antichrist ? Is the administration of the Lords Supper , in both kinds , ( which they admit but in one to the people ) in remembrance of Christs death and passion , who by one oblation of himself , Once ( and but once ) offered , hath made a full , perfect , and sufficient oblation , and satisfaction for the sins of the whole world ( as it is in our Rituall , whereas they pretend to repeat , and daily offer up this sacrifice again for the quick and dead ) Is this taken from the Church of Antichrist ? These imputations ( saith he ) are not so grosse , as their reasons are weak , upon which they are built . These things shew so much difference , so great an opposition between ours and theirs , that we may well conclude , ( as he , a little after doth expresse it ) that , The Papists cannot sincerely approve our publick service ; but they must condemn , and detest their own ; their prayers in an unknown tongue ; their praying to Saints departed , much more to fained Saeints ; their receiving in one kind ; their unbloody sacrifice ; their real , ( i.e. corporal ) presence , their satisfaction for venial sins , their blotting out of the second Commandment , or , at least , confounding it with the first : with others the like . Again , when I see those Prayers , which seem to be the same in theirs , and ours , indeed not to be the same ; but , though some passages be in them , which we also use , yet the entire Prayer different ; either something in ours , which theirs have not ; or something in theirs , which ours admit not : ( for one or two expressions in a Prayer , being the same which they use , make not the Prayer the same , when they agree not in the rest of the parts also : for throughout the Prayer , if it be the same , there must be the same Preface , the same Petitions , and the same Conclusion , which in most of these there is not . ) And further , When I find that there are some indeed of the same Prayers , ( I say , some , for they are but few exactly the same ) yet these such , as are for matter , good , sound , wholsome , and necessary ; for words and expressions , savoury , and significant ; and perfectly agreeable to the sacred Canon , the Word of God ; and not one of these Prayers made a matter of any considerable exception , by those who have in many other things excepted against this book : I say , not one of these prayers , which are the same as in theirs , charged with any material errour by any , no , not those , who have made it their business to find the most faults in it : nor indeed can they be excepted against for matter or words ; let the particulars be examined , if they be not agreeable to the holy Rule , and then judge , if therefore they be evil , because used by the Papists .

Now when all these things are laid together , it is some matter of wonder to me , how it can be so confidently taken up for a notorious Truth , That Our Common-Prayer-Book is nothing else but the Popish Mass-Book ; or that it is wholly taken thence , and may with so much ease be turned into it again .

Which , if it were true , I cannot imagine any considerable Reason the French King and Bishops had , ☞ to hinder the impression of it there ( it having been here by the Order of His Majesty translated into that language , for the use of the French Protestants among us ) which we are informed they lately did . But I fear , these imputations have been laid , and these expressions and reproaches taken up , and given out , but upon design to draw people to an aversness from , and to make them out of love with these Forms of Prayer which are established among us , and for the matter not to be excepted against . Sure I am , they have proved too sad snares to entangle many tender consciences in needless fears , scruples and doubts .

Sect. 9 5. But suppose all this true , That for the Main , Our Book is in the Roman Ritual , or taken thence ; yet is this a sufficient Argument to prove it evil , or unlawful to be used ? Nothing less . Can we think the Papists so void of all Christianity , yea , of common sense , as to have nothing that is good among them ? Or if it be good in it self , is it therefore evil because they use it ? Suppose a Minister either in his Prayer or Sermon ( for we may observe it sometimes in both ) should borrow some expressions or phrases from the Heathen Authours , shall his Prayer or Sermon presently for this be accounted the devise or invention of an Heathen , or unlawful to be heard ? I trow not . I could tell you of many things , which we may take from an Heathens mouth ; and such expressions , as would shame most of us who are called Christians : And which , if used by us in prayer , will be accepted with God , if offered up with a Christian , that is , an holy , humble , and believing heart . It is a prayer which an Heathen made , and may well become a Christians mouth .

(f) (f) Plato , in Alcibiade . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Which we may render thus , O God our King give us good things , though we Pray or pray not : but although we pray , Yet sad and evil drive from us away .

Is not this a necessary , holy Petition ? May not , yea ought not a Christian to put up the same request ? and may he not , if he please , use the same words ? Or , are they therefore evil , because used by a Pagan ? Let me add one passage more from another Philosopher ; and indeed I cannot without astonishment read this passage in the Stoick (g) (g) Epictet . Dissert. l. 1. c. 16 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — who having reckoned up variety of Divine Providences , saith , What word is enough sufficiently to praise these things ? For , if we have any sense or reason , can it become us to do any thing but to sing , and bless God ; and commemorate his benefits ? Becomes it not all that dig or plough , or eat , to sing this Hymn to God ? Great is ( or magnified be ) God , for that he affordeth us these instruments wherewith we till the ground . Great , or magnified be God , because he hath given us hands , mouth , and stomack ; that we grow , and get strength , when we observe it not ; that we sleep , and are refreshed . For these things ought every one to bless God , and to sing this great and most Divine Hymn , &c. As much more follows to the same purpose .

Are these Meditations , Hymns , and Expressions unfit for us ? May they not very wel become a Christian mouth ? or , are they unlawful , because an Heathen used them ? No , no , good is good still , wheresoever it be found , and in whatsoever hand it be . No wise man will refuse Gold , because taken out of the Dirt ; or despise a Jewel , because found in a Dunghil ; or cast away his Corn , and sound Grain , because it sometimes lay in an heap of Chaffe : Nor will a wise humble Christian , or devout soul therefore despise these prayers , and sacred Offices , because some of them sometimes were among the dross and chaffe of Romish Trumperies : When that chaffe is winnowed away , and that dross washed off : Who knoweth not ( saith Ball ) (h) (h) Ball. ibid. p. 151. that many precious Truths may be called and picked out of the Mass-Book ? Good Gold may have some dross ; and among an heap of dross it is possible to find some good Gold . A true mans Goods may be in a Thieves Den ; and the Goods of the Church in the possession of Antichrist . Antichrist hath either by violence broken in upon , or by secret insinuation , before he was spied , gotten the rich Treasures of the Church into his hands ; which the right Heirs may lawfully require , and take back again ; not as borrowed from him , but due to them . I scarce know , ( saith he ) how a man should more honour Antichrist , ☞ or wrong the true Church of God , than to grant that all the good things that he doth usurp , do of right belong to him , and are borrowed from him . For , they are the rich Legacies which Christ hath bequeathed to his Church , to whom they properly pertain .

Sect. 10 6. Let me add this one thing more . What some make an Argument for rejecting , is to me an Argument for the use of this Liturgy , viz. That the Papists have it , at least some of it . For , I am so far from thinking that we are to cast away all that the Church of Rome useth ; that I judge it a Duty to use all , and to hold communion with them , and all the Churches of Christ in the World , in all things wherein they swerve not from the Rule of the common Christianity . For the Church is but One , the Head but One , the Body but One ; (i) (i) Eph. 4.4 , 5 , 6. One Lord , One Faith , One Baptism , One God and Father of all . One Church , One Christ , One Gospel , why should we then not walk in the same communion ? If the Church of Rome , or any other part of the Church whatsoever , walk in a different way from the rest of the whole Body ; or have a Service not agteeable to the common Rule , The one Gospel , and (k) (k) Jude 3. Tit. 1.4 . the common Faith that was once delivered to the Saints . Here let us leave them , and not be scrupulous of the particular communion of one part , whilst we hold close to the common Rule ; and Profession of the whole . But wherein also they agree with the whole , let us not forsake them ; let us not forsake them in that which is good , because we must have no communion with them in things that are evil : In these we must forsake them , in the others we may not go with them .

Sect. 11 In this case then , let me beseech all sober Christians to consider , not what the Papists , or this or that Party of men do , or do not ; but what is fit for us , and our Duty to do . If the thing required be evil , though we , though any , yea , or an (l) (l) Gal. 1.8 . Angel from heaven require it , yet deny it ; but if it be wholsome , good and sound ; though the Papists , though the worst of men practise it ; yea , though the very Devils themselves acknowledge it ( as even they (m) (m) Acts 16.17 . Mark 1.24 . sometimes are forced to confess the Truth ) let us receive it . The Truth is of God , though it may sometimes be conveyed to us through foul hands .

Sect. 12 Again , Here would I request all Christians carefully to distinguish between matters of Religion , and matters of Order ; between the Substance of Religion , and the Circumstances of Worship . In this business , the Religion and Substance of Worship , is Prayer and Praise : Or , that we call upon God in the meditation of Jesus Christ according to his Will : But whether there may , or ought to be a Form , or no ; and whether it shall be in this or any other Form ( supposing the Form not dissonant from the holy Word of God , whencesoever this Form be taken ) this is purely matter of Order and Circumstance : And herein we are to yield obedience to our Governours , whose care it must be to see , Ne quid Ecclesia , vel Religio detrimenti capiat ; That the Church , or Religion suffer not ; and that all things be done ( according to the (n) (n) 1 Cor. 14.40 . Apostolical Canon ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Decently , and in Order .

Sect. 13 I have now finished what I judged needful to be said as to the use of , and attendance upon this Liturgy : And I think , I have fully cleared , and evidently proved , that there is nothing in it either as to the Form , or matter , so far as it concerns the Prayers and Publick Administrations , but what may very lawfully be used , complied with , and submitted to without sin ; nothing so evil , as for whose sake to divide the Church , and sacrifice our Peace : Nothing , but what is for the substance , sound and holy . What remains then , but that as Subjects of the Prince of Peace , as sons of the God of Peace , as Professors of the Gospel of Peace ; we set our selves to study ; and walk in the wayes of Peace ? How shall we pretend to the fear of God in our hearts , when the way of peace we will not know ? For (o) (o) Rom. 3.17 , 18. they go together . How shall we answer to God our contempt of his Ordinance , our disobedience to those strict injunctions of the Gospel , when we divide our selves and the Church about such a Liturgy , wherein there must be confessed nothing sinful , nothing unlawful , either in respect of Form or Matter . O would we cordially strive for , and pray that the Lord would give us (p) (p) Jer. 32.39 . one heart , and one way ; would we all encourage , and call up one another , (q) (q) Isa. 2.3 . Come let us go up to the house of the Lord , and there together worship God , as our established Lawes require we should , and in this way which the Law of God doth no where condemn ; and thus with one lip , and with one mouth , glorifie God , and call upon his Name : How would (r) (r) Isa. 48.18 . our peace run like a River , and our righteousness as a flowing stream ? What a Glory would then be upon all our Assemblies ?

Sect. 14 The learned in Antiquity know , That as in the Jewish Church , by the appointment of God , they had their (s) (s) Num. 4.16 & 29.6 Isa 58.2 Dan. 8.11 , 12 , 13. Juge Sacrificium , their daily Sacrifice ; so in the Ancient and Purer Times , the Christian Church had their daily prayers , and solemn publick Worship . Their Churches and Oratories open (t) (t) Vestram heri charitatem consolata fuit — Etsienim heri , & nudius-tertius de hac vobis locutus tam mut●rlâ . — Chrysost. Hom. 5. ad Pop. Antioch . & Hom. 6. Heri admo●ui , hodie dicam . Et Hom. 13. in Gen. Quotidiè tamen hanc tenuem mensam vobis proponere studeo . every day in some places , in others , (u) (u) Chrysost. ad cap. 3. Joh. Hom. 24. Non enim singulis diebus , sed duobus tantum , & brevi eorum parte , ut vos labore levemus , hortamur ut orationi nostrae aures adhibeatis . twice , thrice , or oftner , every week ; the Ministers attending constantly to the work of Divine Service , and instruction of the people ; the (x) (x)

Aug. Tract. 8. in Joh. Sunt forte hodiè qui propter solennitatem diei venerunt : Crastino qui venerint , venient audituri .

Et , Chrysost. Adv. Jud. Quemadmodum homines — singulo quoque die simul ac surrexerunt obambulant — sic & vos quotidiè , simul ac surrexistis curiose perquiritis utinam fu ura sit Exhortatio , ubi admonitio , ubi D●ctrina , ubi Sermo .

people , even the (y) (y) Propter pauperes qui ad opera sua festinant , melius est , hoc ut vobis in die crastina reservemus . August . Serm. 82. de Temp. poor , who were afterwards to follow their labour for their daily bread , yet attending and presenting themselves to worship , and to be instructed . But how unlike are we to those dayes ? how many Churches among us stand shut up , and never open but upon one day in the week , if then ; yet then also not filled ( if at all ) till the Sermon begin , as if the Prayers of the Church were none of our Concerns . It is true , that among those Ancients , where they had such constant Assemblies , there were also preaching and instructing , and Exhortations : And it is unquestionable , preaching of the Word is an undoubted Ordinance of God , for the salvation of his people , on which they are bound to attend . Yet I have observed in too many places , that whatever the pretences of men have been , they have shewed as little regard to preaching , as to prayer ; though they pretend they come not to Church upon the week-dayes , because there is only the Formal Service , but no instructions ; yet when Sermons have been offered , yea preached , either on stated Lectures weekly , or some special occasions , they have attended as little there , as they now do upon the publick prayers . But besides , with the prayers do we not constantly read the Scriptures ? and are not those matter of instruction and edification ? In the Jewish Church , they had their daily Sacrifices , and reading of the Law ; but we read not of their daily preachings or expositions . O let us not think that all Religion lieth in hearing of a Sermon ; it is indeed a Duty , and we are bound to attend : but the end of that is but to instruct and teach us . There is yet somewhat to be done by us , some publick Sacrifice to be offered up by all . By the Word they are instructed ; but in this the people offer up no Worship ; then do they their solemn homage to God , when together they make their Confessions , and offer up their prayers and praises . O let us in this shew to the World what God we serve , what Religion we own , that indeed we are Christians , by our daily offering Christian-Sacrifices , and constant attendance on the Worship of Christ ; that we are Reformed , English Christians , by our constant attendance on the publick Prayers , and Worship of the Church of England . The Church of Rome enjoins her Members , and the people think it their duty , every day to hear Mass : It is true , their Worship is Superstition , but it is an ill Reformation to change Superstition into Profaness : There is a medium between Superstitious worship , and No worship . O let not the Papists have so just an occasion to cast this reproach upon us , That under pretence of Superstition , we have cast off the daily publick worship of God : Let not their blind zeal for their way condemn our coldness , and want of zeal in ours . We have a Liturgy Reformed from all Superstition , a Worship that is holy ; a Form of Confession , prayers and praises , sound and agreeable to the sacred Word of God ; let us conscientiously attend on these Services , daily and sincerely offer up from the heart this holy Worship : And the God of peace shall be with us .

I know but one thing more that can be matter of scruple , or a means to interrupt our Peace , and that is , the Rites and Ceremonies in this Liturgy prescribed . But these sheets have already multiplied beyond my first intention , and therefore now , Manum de Tabulâ . The Courteous Reader may expect a full account of those Rites and Ceremonies in another Tract by it self ; which I shall give him in my next Part.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A PEACE OFFERING . Part III. WHEREIN The Differences about the Rites and Ceremonies of the Church of England are examined , the scruples resolved , and it is shewed , that there is nothing in these but may be submitted to for Peace-sake .

CHAP. I. The Fasts and Feasts of the Church of England Examined , and justified .

THere are two several lovers ( said that a a August . in Psal. 64. learned Father ) which have built two several Cities ; § 1. The love of God buildeth a Jerusalem ; the love of the world buildeth a Babylon . We need not look far back for evidence of the one ; This poor Church of England hath by woefull experience found , that our love of the world hath turned our Jerusalem into a Babylon ; our Vnity and Order , into Division and Confusion ; and consequently our Beauty and Glory , into Deformity and Misery . That now it is high time we change our love . b b 1 Joh 2.15 . Love not the world , nor the things of the world . It is high time to break off that unhappy match . We have bin too long adulterous with the world , and disloyal to our God : Oh let us now give her a Bill of Divorce , for a perpetual separation ! and cordially resolve and say , c c Hos. 2.7 . We will go and return to our first Husband , for then it was better with us than now . By our divisions , and our love of the world , we had almost destroyed ; Oh let us now shew that we can , and will do more for the love of our God , to repair the breaches , and set up the Walls of Jerusalem that were broken down ! Oh let the flames of love in our souls ascend to the God of Peace ! then shall we sincerely study , and endeavour the Peace of the City of God . To quicken these flames , excite this love , and promote this Peace is the only design of these Papers . Oh let my Peace-Offering be accepted with God and his Church though the slenderness of my stock will not reach to a d d Lev. 5.7 , 11. Lamb or Turtles , yet the Lord , ( with whom e e 2 Cor. 8.12 . if there be a willing mind , it is accepted according to what a man hath , and not according to what he hath not , ) will accept this Free-will-Offering of my soul , though it be but as f f Lev. 5.11 . Flower without Oyle , even g g Lev. 14.31 . such as I am able to get . In magnis vel voluisse sat est .

§ . 2 In my former Sheets I have considered the Differences in Doctrine , the Doubts and Scruples about Government , Discipline , and the Liturgy or Form of publick Prayer and Administrations : Wherein I have endeavoured to remove all considerable Doubts and material Exceptions ; that , which ( I hope ) may satisfie the sober minded , that there is nothing in any of those things Imposed upon us , but what the Conscientious , Peaceable Christian may , and while enjoyned by such Authority , ought to submit and Conform unto .

§ . 3 There is now but one thing more ( that I know ) that troubles us , the matter of Rites , those several practices and observations prescribed in our Liturgy , and enjoyned by the Canons . These things we must acknowledge to have bin made both of late , and of old the matters of as high Disputes , and as sad contentions as the Church ever knew ; not alwayes from the nature of the thing , but most times from the corruptions of men , both the over-rigidnesse of some , and the frowardnesse of others , for long before their increase to that multitude , of which * * See Pref. to Com. Pr. of Ceremonies , why some abolished and some retained . Saint Austin is said to complain ; and when yet they were not a bused to vanity and superstion ; even in the very next age to the Apostles , what sharp and bitter contentions were there about the time of one Feast ? How were the whole Eastern and Westorn Church divided about the observation of Easter ? And since our Church hath abolished that † † Pref. to Com. Pr. of Cerem . &c. excessive multitude , and cast out the vain , unprofitable , and superstitious Ceremonies , which obscured the glory of God ; retaining only those that conduced to Order , and Decency , and Edification : Yet what troubles and turmoyles in this little Island the heats of men have raised heretofore , and do still continue , about these innocent things , we have sufficiently seen , and can never sufficiently lament .

§ . 4 But what great crime are these harmless Rites guilty of , that they should be so much spoken against ? Is there any such Idolatry , Superstition , Sinne ; any thing of so horrid a nature in these , or any one of these , that a pious soul may not dare to approach near them ; that a conscientious Christian may upon no terms obey the Law that enjoyns them , nor on any hand conforme in practice to them ; no not to maintain , what we are so much bound to promote , the Peace of the Church ? I think not . Let us take a view of the Particulars ; whether the observation of Times or Things , for we have but these two to consider ; 1. The Times to be observed . 2. The Rites and Ceremonies prescribed in the Sacred Services .

§ . 5 1. The Times are either of Fasting or Festivity , here all that we have to do , is to examine the Fasts and Feasts of the Church of England , and how farre these are lawfull to be observed .

§ . 6 1. As to the Fasts . 1. That Fasting and Prayer is not onely lawfull , but a Duty ; and upon some occasions to be publickly and solemnly kept and observed , I know no Christian that ever yet denied . Which is to be expressed , both 1. In external humiliation of the body in the forbearance of our ordinary food for a time , that by that means we may mortifie the flesh , and as by a solemn sign declare that we for our sinnes are not worthy of our daily Bread ; and that we may fit our selves better for the service of God , and stir up our souls to more earnestnesse in our suites and supplications to God : yea and in laying aside all outward glories and Ornaments ; and forbearing of delicacies in those things which we must take for the necessary support of our body . Hence we read of those practices of the Antients , h h 2 Sam. 3.31 . & 13.31 . Esth. 4.1 . Psa. 35.13 , 14. Jon. 3.6 , 8. Dan. 9.3 . Renting their cloathes , girding with sackcloath , sitting on the ground , lying on Ashes , and putting Ashes on their heads , bowing the head , and going mournfully . It cannot become a solemn Fasting to appear in a garb or carriage suited to Mirth or Festivity . But , 2. Especially in the humiliation of the heart , i i Joel 2.12 , 13. Isai. 58.4 , 5. Ezek. 18.30 , 31. 1 Sam. 7.4 . Jon. 3.10 . A broken and a contrite spirit : that men resolve and endeavour seriously to cast away sinne , repent and reform both heart and life : Thus to Fast not to themselves , but k k Zech. 7.5 . to the Lord ; to seek his face and favour . All this we know hath the command of God , and the practice of Saints for its warrant and encouragement .

§ . 7 The proper occasions of such solemn Fasting are , 1. When sin abounds , that we by this means may mortifie and subdue the flesh , and take as an holy revenge upon ourselves ; because , like l l Deut. 32.15 . Jesurun we have waxed fat , and kicked against our God , we now will m m Isai. 58 5. afflict our souls , and keep under our body , and bring it into subjection : that we may testifie the n n Psal. 35.13 . reality of our sorrow , the sincerity of our repentance ; that we indeed turn to God : that we now may with more earnestnesse beg , o o Gen. 3.8 , 9 , 10. and with confidence hope to receive pardon . Or , 2. When p p Jud. 20 26. 1 Sam. 7.6 Dan. 9.3 . 2 Chron. 20.3 . Esth. 4.1 , 16. Joel 1.3 . with 2.12 , 13 , 14 , 15 1 King 21.29 . 2 King . 22.19 , 20. Judgments are upon us , or expected , or feared : to humble our souls , and mourn , and weep , and pray , that so we may avert the indignation of God . Or , 3. When some eminent service is to be performed , to which is required an especial assistance ; when solemn Prayers and Supplications are to be sent up ; when q q Act. 13.3 , 4. & 14.23 . Apostles or Preachers to be ordained to the work of the Gospel , and sent out to Minister to the Gentiles : In these and such cases it is needfull to Fast , that we may be , as more serious in our Repentance , so more fervent in our Prayers ; more quick and lively in all those holy performances . Full stomacks beget heavinesse and security , and a filled body is more stupid and dull , that the soal cannot so nimbly performe its operations . For this end , I suppose , did r r Luk. 2.37 . Anna the Prophetesse , in the Gospell joyne Fastings to her Prayers , that by this meanes she might better fit her soule , and compose her spirit for her devotions . For this reason , among others , it is that we find so often s s Mat. 17.21 . 1 Cor. 7.5 . Fasting and Prayer joyned together .

§ . 8 2. That the Magistrates , and Governors both in Church and State may appoint the set and solemne dayes of such Fasting and Religious exercises , I think all sober pious men do as little doubt . I need not cite the stated Fasts in the Jewish Church , nor those of the Christians in the elder times ; our own constant practice shewes that we have ever esteemed it lawfull , and have obeyed . How frequent is it for our Kings , and Parliaments , upon solemn occasions to appoint dayes of Fasting and Prayer to seeke God ; whether to remove his Judgments , or to blesse some great worke in hand ; and who ever ( in his right wits ) questioned this ? And this not only upon particular emergent occasions , but at constant times stated and fixed : for those , who may command a Fast at one time , may also another ; and upon the continuance of the occasions continue also the solemnity of the Fast , as with us , we were for some years enjoyned by Royall Authority , and did observe a monethly Fast , and if monethly , the same by like Authority may be done quarterly , or yearly for ever : these constant occasions for ever continuing , whilest we are in this state of corruption , and the Church continues Militant . These things are in generall acknowledged in Thesi . But

§ . 9 3. When we come to the Hypothesis , and a particular case , we find a difference in the judgements of men . The Lent , or Quadrages . Fast . The main exception is to the Lent , or Quadragessimall Fast : and it is therefore made one of the desires of the Divines in the conference , That there may be nothing in the Liturgy to countenance the Lent as a Religious Fast , &c.

§ . 10 Now as to the observation of Lent , I shall propound but these things .

1. That it is a civill constitution , is evident , Stated and vindicated . 1. As a civil Constitution . and that it is a thing within the spheare , and under the power of the Magisrate ; and that the Act of 5. Eliz. forbidding the eating of Flesh for a time , upon a politick consideration , for the breed of cattell ; the health of mens bodies ; the encouragement of Fishing and Navigation , &c. is an wholsome and good Law , may not be questioned ; and that so far , we are bound toobey , none that I know , denieth : let us do so much ; let us obey the Law in this abstinence ; and for the ground of it , though every man do abound in his own sence , this matters not : our peace will be sufficiently secured . If we may obey the Constitution so far , as the Law requireth us , I know no reason that any sober peaceable man can have , to start a new question ; and find out a scruple , to be a plea for disobedience , upon a dispute of Religion in that observance . 2. § . 11 Yet consider it also , as the matter of a Religious observation . Is this of such a nature , 2. As a Religious ab●●●ation how far to be owned ? so criminall , and so unlawfull , that it may by no meanes be admitted ? Consider it well , we shall finde no such matter . For 1. Can it be criminal ? Yea is it not laudable for the Church in her Constitutions ? for us in our practise , from temporall , and civill occurrents , to excit and promote Religious duties ? Doth not Christ himself take occasion t t Jon. 4.7 , 15. from the water of Jacobs-well to instruct the Samaritan woman ; and to shew her where is the living water , and how she may attain it ? And from u u Joh. 6 , per to the Miracles of the loaves take occasion to preach himself the bread from Heaven , that feedeth to life eternall ; and how can it be a sin , either in the Governors of our Church upon occasion of a politick Law , made for some kind of abstinence , to prescribe ; or , in us , to obey such a prescription , the practice of a religious mortification ; and by an holy use of this abstinence to prepare our souls for a solemne communicating at the Feast approaching ? yea why it should not be commendable , I confesse , my eyes are too dull to discover . 2. § . 12 Neither doth this clash at all with the Statute , which condemneth those , who preach or write — that any eating of Fish , or forbearing of Flesh , mentioned there , is of any necessity for the saving of the soul of man , or is the service of God , otherwise than other Politick Laws are , or may be , &c. For , Who doth so ? who saith so ? The Statute is expresse against the Popish Doctrines , and practices , and alloweth not the opinion of any worth , or holinesse in the opus operatum ( as the Romanists speak ) nor putteth any difference , upon the account of Religion , in Meates , or Drinkes , or Times ; perfectly agreeably to the x x 1 Cor. 6.12 13. 1 Tim. 4.3 , 4 , 5. Heb. 13.9 . Col 2.16 , 20.21 . Apostolicall Canon . But when by occasion of this politick Law , the Church calls upon us to improve it to an holy end , and from a civill observance to performe an holy duty ; where is the sin , where is the contrariety ? who ever taught that there was matter of Religion in eating Fish , or Flesh ? but that we may by sober abstinence , learne to practise an holy mortification , who ever doubted ? 3. § . 13 If we say it be unlawfull to be observed , we must condemne the constant practice of the Christian Church , not of latter and corrupter , but of Ancient and purer times . Those , who are acquainted with the Ecclesiasticall story , will find this as Antient , as most things which we have the Records of Antiquity for , besides the holy Books ; and he that searcheth must go very high , before he find the beginning of this observance . For ,

§ . 14 Though we find in the Apostles times no particular Laws , nor positive prescriptions of certaine times of fasting ; but rather , the pressing upon Christians , and binding them to laws of Meats and Drinks , and distinctions of dayes , is expressely declared to be , and have their rise , from those impostors , and y y 1 Tim. 4.1.3 Col. 2.16 . seducing spirits , and Doctrines of Devils ; yet this doth make nothing at all against this matter or practise now in debate . For , 1. § . 15 It is notoriously evident to all that consider the practise there condemned by the Apostle , and the story of those times , that , that practice and those prescriptions were not such , as we now speak of , but the observation of the Jewish solemnities , and Mosaicall distinction of times , which the Gnostickes then also taught and pressed , who laboured to patch up a medley , and make a composition of Law and Gospell , and so abridge the Evangilicall liberty , by laying on the Mosaicall yoke upon the necks of Christians , which the Apostle disputes so much against in those Epistles to the Galatians , and Colossians . This was indeed to destroy the Christian liberty , and to make the Crosse of Christ of none effect : and here the charge upon us is , z z Gal. 5.1 . — stand fast in your liberty , and be not again entangled in the yoke of bondage . But. 2. § . 16 Even then , among the Apostles and Saints , not only solemne Fastings and Prayers were frequent ( which the Scriptures abundantly testifie ) but also , ( though there were by them made no particular lawes about the stated times and ceremonies of such solemnities ; but left it to the liberty of the Church to fast , when , how oft , and how long they pleased ) The a a Cent. Magde . Cent. 2. c. 6. de jejuniis . Centuriators informe us , that these Fasts were constantly observed in many Churches alwayes , with no lesse solemnity than Easter it selfe , and were as a solemne preparation to it : and this they confirme by the testimonies of Eusebius , Justin Martyr , and Irenaeus l. 2. adv. Haer. o. 57. And as the differences about Easter day clearly shew , that such a day was observed in the first ages : so also , those Differences about the Quadragessimall Fast at that time do infallibly evidence such a thing generally observed , some ( as Eusebius out of Irenaeus reports ) thought they should Fast only one day , some two b b Quadraginta hord , nocturnas & diurnas computantes , die in sunm statuunt . reckoning fourty hours by night and day , to make the day . The Centurists c c Cent. Magde . ibid. adde the testimonies of Theophilus , that in Italy some fasted full fourty dayes ; some twenty , some thought seven dayes enough , because the creation of the world was finished in that time ; some because Christ fasted fourty dayes , they did so also ; some thought they did well enough in fasting fourty hours . Yea , even in their judgment , these diversities seeme to have arisen d d Statim post Apostolos . Centur. ibid. presently after the Apostles dayes ; and Irenaeus ( as Eusebius reports out of him ) speakes of this as a thing even then very antient , e e Cent. ibid. Neque nunc primum , nequ ; nostris temporibus , seu longe , ante nos . not then , or in his time arisen , but long before ; and yet he lived whithin little more than an hundred years after Christ , he being the auditor of Polycarp , who was the Disciple of Saint John . As for the following ages , it will be needlesse to cite testimonies : all that know any thing of those times of the Church , know that volumes might be produced of their Sermons and Homilies , purposely preached at such times .

§ . 17 Be it granted , that these were not positive constitutions , but free practises ; and that several persons , and places observed severall , longer , or shorter times of Fasting ; some one day some more , some every day , some only the 4th and 6th viz. the wednesday , and Fryday ( as ᶠ Clemens Alex. seemes to intimate ) yet they all called it Quadragessima . This shewes , that they judged the practice not unlawfull , nor contrary to the Evangelicall Doctrine ; and if the practice be lawfull , how should it become unlawfull by being commanded ? if the Church , or Magistrates have power to appoint dayes of Publick Humiliation , ( as all acknowledge ) why not these dayes ? if one day , why not two , ten , or fourty ? These things then are enough to prove at least thus much to us , that the observation of some kind of Religious Fast at such a time is no new thing in the Church ; nor thought unlawfull by the Christians and those holy Confessors , and Martyrs of those first and purest ages .

§ . 18 4. But ( not to contend here , or prolong this dispute ) the matter so far as it concernes our practice , is only this ; We have a Law enjoyning the observation of a Lent : the politick Law requires it upon a civill account ; the Liturgy seems to intimate a Religious Fast : our obedience is required only in the practick . Observe that abstinence , and contend not about the Reasons . We are not called to give our judgements about the grounds , but to obey in observing the constitution . And even that which is cited out of St. Hierom , may be of use enough to preswade us to peace and obedience in this ; g g Hieron . Epist. ad Lucin. Vnaque provincia abundet in suo seusu , & praecepta majorum leges Apostolicas arbitret . Let every Province abound in its own sence , and account the precepts of their Ancestors as Apostolicall Lawes , or constitutions . Here in this our Island we know , it hath been the constant practice of our Ancestors , not only in the dayes of Popery , but the clearer light of the Gospell to observe a Lent ; let us doe as they , and account their constant practice not lightly to be cast aside ; unlesse we can be able to prove it contrary to the Doctrine of Christ or his Apostles .

2. As to the Feasts , and Holy dayes observed , and required to be observed ; which are excepted against , §. 19. The Fasts of the Church justified . and desired to be omitted , with their Vigils &c. or if kept , not to be called Holy , but Feastivall dayes . I say ,

These are not ordained , nor we are commanded to observe them as a Divine , but only as an Ecclesiasticall constitution ( as the h h Account of proceed . p. 64. Right reverend Bishops in the conference have declred ) and in this case we need not looke for an expresse Law in the word ; it sufficeth that they be not repugnant to the Scriptures , and in generall lawfull to be observed . And that they are so , appears 1. § . 20 By the nature of the thing required , what it is ? but that we set apart such dayes and times , not to pray to , or worship those Saints and Martyrs ; but to preserve the honour of their memories ; to worship God alone ; to praise him for his mercies to his Church by them ; to be quickened by their zeal , constancy , and piety to the same actions , and be encouraged to keep close to the Faith of Christ , and wayes of the Gospell ; when we see it is no untrodden path , but such as those , so many Holy , Heavenly , Devout , and Learned men have not been ashamed of , but gloried in . And I am informed by one , whom I dare credit ( now I hope with God ) that it was an expression of that Great Vsher , the late learned Primate of Ireland , that were the Feastivals of the Church of England all well observed and understood ; this alone would be a sufficient Catechisme to instruct any , in all the Fundamentals , and Principles of the Christian Religion . And in none of all this is any thing of a contrariety to the holy Scriptures : nothing that can be accounted sin to do , and how it should be made a sin by being commanded , which without sin we might do if not commanded ; is such a riddle , as I could yet never understand ; and will be a paradox to any rationall considering man . 2. § . 21 We have not only a non-repugnancy , but a Warrant also from the Scriptures , in the example , and practice of Christ himselfe , who kept the i i Joh. 10.22 . Feast of the Dedication of the Temple , which was evidently not of Divine ( for we read of no Feast either appointed by Solomon for the Building , nor by Nehemia for the Restoring of the Temple ) but purely of Ecclesiasticall constitution , for k k Macch. 4.36 , — 60. the cleansing and Repairing the Sanctuary , after the victory obtained by Judas Macchabeus : And whether that of the Apostle may not referre to the Paschall or Easter solemnity , I define not , but submit it to the judgment of the Learned , when he saith that l l 1 Cor. 5.7 , 8. Christ our passeover is Sacrificed for us , and then inferreth , therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let us keep the Feast , ( or keep holy day ) and goes on to shew how , not with the old leaven of malice — but in sincerity and truth .

§ . 22 And in the very next age , we find the great contentions about the day , whether upon the full Moone according to the Jewish order , what day soever it was , or upon the Lords day following , both sides pleading m m Cent. Magd. Cent. 1. l. 2. c. 6. De Festu in Irenaeo & Eusebio . the practice of some of the Apostles for each way ; which clearely proves the observation of such a Feast , in which also we find by the same Authors n n Cent. Magd. Cent. 2. c. 6. de Festis ex Theoph. Caesan . Epist. Paschali . the celebration of the Nativity of Christ upon the 25th day of December .

Further also say they , It is clear out of Eusebius , that the Christians under the Antonini , Emperours of that time also , were wont to celebrate the memories of the Saints , who had been Martyrs ; and kept their annuall meetings , and * * Eundem morem apud Naz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in Julian legimus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . conventions at their sepulchers , not out of superstition , to worship them , but gathering together with exultations and joy to celebrate their birth ; both to preserve their memory † and to stirre up others in succeeding generations to such exercises and preparations .

§ . 23 In the after-ages testimonies would be numerous ; the Orations of Nazianzen on the birth-day of Christ , ‖ ‖ Naz. Orat. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which they called sometimes Theophania , sometimes Epiphania ( i. e. ) the Appearance of Good in the flesh to be the Saviour of the world . The Sermons and Homilies of Basil , Eusebius Emissens , on those dayes ; to which adde the hymns and Psalmes made in the Syrian tongue by Ephrem , and those sung at the solemne Feasts of the Martyrs ; these are full evidences of such Festivals in that age . Here we find Saint Austin intermitting his ordinary course of reading and expounding the Scriptures upon o o Quia nunc interposita est solenitas sanctorum dierum quibus certus ex Evangelio Lectiones oportet recitari . Aug. Tract . in ep. Johan . prxf . the intervention if such an holy day , which had its proper lesson . And his very reproving the people p p Sunt forte hodiè multi qui propter solennitatem diei , non propter audiendum sermonem venerunt . Aug. Tract . 8. in Johan . who came not for the word but for the day sake , evinceth the observation of such a day ; but to multiply testimonies of the practice of this and the following ages , would be to light a Torch to the Sun .

§ . 24 3. Such a celebration I never yet saw proved unlawfull , yea we all confesse a power in the Magistrate , or Church to appoint daies of solemne thanksgiving , to God for all his mercies , and we obey we keep an anniversary day of rejoycing and thanksgiving in acts of holyworship , to God for our deliverence from the Powder plot ; for the never to be forgotten miraculous Restitution of his Sacred Majesty : and we judg this no sin , yea a duty . And shall the like services be a sin to be attended upon , when commanded by the same Authority on these other Feasts ? shall we meet for acts of worship , and praise for temporall mercies ; and is it unlawfull to meet and keep annual memorials of the greatest , and highest , the blessings which we receive by the Incarnation , Passion , Resurrection , and Ascension of the Son of God ? Is it lawfull to meet and praise God every day for these mercies ; and shall it be unlawfull upon such dayes onely because they are commanded . § . 25

And in a great measure we have a full consent in these things q q Ba●ter . five Disput. ditsp . 5. c. 2. §. 46. viz. thus far , that for such dayes as are appointed upon some emergent occasions that arose since the Scripture was endited — there is no more question , whether the Magistrate may command them — then whether a Fast , or thanksgiving day may be commanded , &c. Yea for Saints and Martyrs dayes we have consent enough : r r Bax. ibid. no scruple to keep a day in remembrance of any eminent servant of Christ , or Martyr , to praise God for their Doctrine or example , and honour their memoriall . And if this be yeelded , why should we scruple those other solemnities on the honour of Christ , as memorials of , and to blesse God for those rich mercies , which we have received through him ? Some time for Gods worship ( saith the same s s Baxt. ibid. Author ) besides the Lords day must be appointed : and God having not told us which , the Magistrate may , on fit occasions . And that these are fit accasions , I see not why it should be questioned .

1. §. 26. Object . I know what is the main thing objected . viz. though , where the occasion of the day was not existent when the Scripture was writen , and therefore the Scripture could provide nothing concerning it , it is lawfull for the Church or Magistrates to appoint such upon severall emergencies ; yet in the case of t t See Baxt. ibid. dayes to Christ it is otherwise , for the occasion of these holy dayes were existent in the Apostles dayes , and therefore to establish them as necessary to be observed , when the Scripture hath made no order or provision about them , is to accuse the Scripture of being animperfect rule , and derogatory to the Scripture sufficiency . But I answer ,

1. §. 27. Answ. It is evident that Easter and Pentecost or Whitsontide were observed in the Apostles dayes , which the same Mr. Bazter u u Baxt. ibid. seemes to acknowledg when he ranks them together with other Lords-days , saying , [ These Holy-days , ( excepting Easter and Whitsontide , and other Lords-dayes ) are of later introduction , &c. ] These two then were of earlier times , as early as the Lords-daies , as beyond all dispute we find them in the very next age observed . Now the occasion of these was existent before a great part of the Scripture was written , viz. The Resurrection of Christ , and the x x Act. 2.1 — Descent of the Holy Ghost on the day of Pentecost . Therefore if the Church might lawfully observe , as they did , the Feast of the Resurrection , why should it be unlawfull to celebrate a day in memorial of the Nativity , or Ascention , & c ?

§ . 28 2. The occasion of many Saints and Martyrs dayes ; The Doctrine and Examples of the Apostles , and the Martyrdome of some of them were existent before some part of the Scripture was written ; neither in any Scripture which was afterwards written , do we find any order taken for the observation of these dayes . Yet may such ( by Mr Baxters own confession ) be lawfully observed , and this no imputation on the Scripture-sufficiency , therefore this Argument is of no force against the solemnizing of a day to Christ .

§ . 29 3. These are not pleaded for as in themselves necessary , and the matter of an universal Law to all ages and parts of the Catholick Church ; but as lawfull ( and so are they granted to be ) and consequently necessary to us pro hic & nunc , accidentally , & ex hypothesi , by an Ecclesiastical constitution , established by a Law of a just authority among our selves : And this ingageth us to obedience , and maketh the observation of these dayes to us a duty , whatsoever it be to others . Which consideration sufficiently answereth all the Arguments which I have seen brought against Christmas-day ; whose hard fate it is , that when others shall be allowed their Festivity , this shall be denied it . But even in this also we have a concurrence enough to preserve our peace ; for saith our Author , y y Baxt. ibid. §. 50. If I lived under a Government that peremptorily commanded it , I would observe the outward rest of such an Holy-day , I would Preach on it , and joyn with the Assemblies in Gods worship on it . Yea I would thus observe the day , rather than offend a weak Brother , — much more , rather than I would make any division in the Church . We need no more , we ask no more . We live where these things are commanded , let us thus far obey , and not dispute , and our Peace is secure .

§ . 30 Well then , there being in this matter of Festivals or Holy-dayes , no repugnancy to Scripture ; but some example in Scripture warranting , and the constant practice going before us in the observation of these solemnities ; I see not why a sober , peaceably minded man should deny obedience in this thing : nor why we should scruple to assemble together to worship God ; to blesse his name for his mercies ; to preserve the memory of the holy Apostles , Confessors , and Martyrs ; ( whose memory , z z Prov. 10.7 Psal. 112.6 . the Scripture saith , is blessed , and the remembrance of them everlasting , when the name of the wicked shall rot , and their memorial perish with them ) and by such examples to quicken our dull hearts to piety and constancy , upon stated times appointed us , when we may lawfully do all this upon any day of Assemblies , were they not enjoyned us .

CHAP. II. Several Rites and Ceremonies Prescribed , Examined , and Vindicated .

§ . 1 2. THe great trouble and scruple is about the things enjoyned , the Rites and Ceremonies prescribed to be used . These are of different natures . Some only of particular practice , or perhaps the matter of particular command to some persons in some places : Others , the matter of a general Law upon all . Some purely civil : Some used only in the parts of Religious Worship . Yet when I find acknowledged , a a Baxt. five Disp. Disp. 5. chap. 2. by the most zealous Non-Conformists , a lawfullnesse in the use of most of these , ( yea of all but one , sc. the Crosse , ) so farre as to submit to the use being imposed , ( though they question the lawfullnesse of Imposing ) rather than break the Peace of the Church : And when I see nothing but a clear unspotted innocency in all , yea the use of the Crosse it self , I cannot but conclude , that in these there is nothing , but what we may submit to with a good conseience , and not sinne . And then being enjoyned , we ought to do so for peace and for conscience-sake . Let us take a view of the particulars .

§ . 2 1. For those Ceremonies which are not generally enjoyned , but only a particular practice in some places , and it may be , a particular command there , such as Altars , Adoration , or Bowing to the East , Organs , &c. I say

1. Untill we are called to such places where the practice is required , or untill these are commanded us in our places , ( if we indeed consult the Peace of the Church , ) let us be silent , and move no doubts about them . If we are unsatisfied in the use of them , let us not accept of those places where they must be practised , and we are free : But be sure , censure not those who do , who possibly may see reason enough to warrant their practice though we do not .

§ . 3 2. But suppose they should be required of us all , let us see , whether we may not in these comply , and obey the Law without sinne . Here I shall only give you the judgement of one , who cannot be accounted guilty of over-much kindnesse to Bishops , Liturgy , or Ceremonies , but a zealous Disputer against all , as established with us .

1. As to the Name and Form of an Altar , §. 4. Of Altar and Railes . and the Railes about it , he saith thus ; b b Baxt. ibid. Disp. 5. cap. 2. §. 51. I conceive that the dislike of these things in England , was not as if they were simply evil . Well , if not evil in themselves , they may then for any thing in the nature of them , be used without sinne : And why then should we deny obedience ( when a Law is made ) when we should not sin in obeying ; but should certainly sin in disobeying a Law ? but if not evil , why disliked ? For this

§ . 5 1. They were ( saith he ) illegal innovations forced on the Church without Law or just Authority . 1. If indeed they were so , then were we not bound to obey , for where there is no Law , there can be no transgression ; if no Law commanded them , we were not bound to use them ; and to what purpose then should we make a stir , and raise Disputes about them ? But , 2. Suppose no particular Law or Act of Parliament to establish these in specie ; yet we cannot properly say , they were forced ( if forced ) without Law : for there was a standing Law , an Act of Parliament in force untill 17. Car. 1. impowering the King to call together , and commissionate the Bishops and Clergy to consult and determine about the affairs of the Church ; and this confirmed by the Royal Assent , to be valid and binding : So that if these things were Imposed by the Bishops , so assembled , with the Authority of the King , we cannot call them illegal , because they are clearly founded in the Law . This therefore was no ground of dislike , where the things Imposed are confessed not to be simply evil . But

§ . 6 2. They were disliked also , saith he , because the way of those things did cause men to suspect , that somewhat worse was intended to be brought in by such preparations . Here I cannot but take notice of the much want of Christian Charity , that should be in men who study the interest of the Gospel and Religion . It is not the property of Charity to be suspicious : for as it c c 1 Cor. 13.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . thinketh , ( i.e. ) plotteth or casteth no evil ; so it suspecteth none causelesly , d d Vers. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . it believeth all things , hopeth all things , it believeth all good , hopeth all good of our neighbour , untill it evidently see the contrary . It could not be well done to be suspicious of worse , when the things enjoyned were confessed not bad .

Object . But the way of those times did give ground of suspicion .

§ . 7 Sol. But what was the way of those times ? was it not in these very disliked things ; the Name and Form of an Altar , the Rails , Adoration , & c ? and these all acknowledged not evil in se , and how then were they the cause of suspicion of worse ? of these we have this full expression , e e Baxt. ibid. For the Name and Form of an Altar , no doubt it is a thing indifferent , and the Primitive Churches used the names of Sacrifice , Altar , and Priest , and I think lawfully for my part — but Metaphorically as the Scripture doth .

2. §. 8. Adoration and Bowing towards the East . As to Adoration or Bowing towards the East , &c. hear again the same Mr Baxter ; f f Baxt. ibid. §. 17. God , who hath commanded us to express our minds in several cases about his worship , ( as Profession of Faith , Confession of Sins , &c. ) hath by that means made it our duty to signifie our consent by some convenient sign — And the special sign is left to our own , or our Governours Determination . g g Id. ibid. §. 18. And to this end , and on these terms , ( saith he , among some other things there mentioned , ) was Adoring with their faces toward the East used heretofore by Christians — as a signification of their own mind instead of words . This then also is lawfull in his judgment .

3. As to Organs , and Church-Musick , §. 9. Organs and Musick . the same Author speaks as much as is desired ; and thus far consonant to truth , h h Baxt. ibid. §. 22. He that hath commanded us chearfully to sing his Praises , hath not told us , whether we shall use the Meeter , or any melodious tune to help us ; or whether we shall use , or not use a Musical Instrument , or the help of more artificial Singers and Choristers . These are left to our reason to determine , &c. And again , i i Id. ibid. §. 45. The Organs or other Instruments of Musick in Gods Worship , being an help partly natural , and partly artificial , to the exhilerating our spirits for the Praise of God ; I know no Argument to prove them simply unlawfull , but what would prove a Cup of Wine unlawful , so the Tune , and Meeter , and Melodie of Singing unlawfull — : But these things are but the particular practises of some certain places , and if enjoyned , yet not generally , only in Cathedral , and Collegiate Churches and Chappels . We need not therefore busie our selves in Disputes of this nature , when they are not , nor are like to be matters of general imposition .

§ . 10 2. But the main of our enquiry is into those Ceremonies which are generally Imposed , and by the Law required in all our Assemblies , and these are of two sorts .

1. One purely Civil , though used in a sacred Action , §. 11. Of the Ring in Marriage . this is the Ring in Marriage . What imaginable scruple can be in this I cannot divine . Hear by Mr Baxter himself , k k Baxt. ibid. §. 23. In Civil Actions that are Religious only finally , and by participation , it is lawfull to use Symbolical Rites , that are in their kind near of kin to Sacraments in their kind , and may be called Civil Sacraments ; such as the sealing and delivering of Indentures or other Covenant-Writings ; the delivery of Possession of an House by a Key ; of the Temple by a Book and Bellrope ; of Land by a Turfe or Twig ; and of Civil Government by a Crown , Scepter , or Sword , &c. And again , l l Id. ibid. §. 43. For the Ring in Marriage , I see no reason to scruple the lawfullnesse of it : for though the Papists make a Sacrament of Marriage , yet we have no reason to take it for an Ordinance of Divine Worship , any more than the solemnizing of a Contract between Prince and People — The Ceremonies of a Kings Coronation might as well be scrupled as those of Marriage , &c. The truth is , I could never yet see any thing that had a shadow of reason against this use ; nor can I imagine , what any sober Christian , who hath not a mind to quarrel , can have to say against the use of such a Symbolical Rite , as the use of a Ring in such a businesse as Marriage . I passe this therefore as not worth a Dispute : But

§ . 12 2. Other Rites there are enjoyned to be used in Actions purely Religious , prescribed in the offices and parts of Divine Worship . These are they which are the matters of most doubt , and made the Subjects of the sharpest contentions ; and they are , The Surplice , Kneeling at the Lords Supper , and the Crosse in Baptism . For two of these we have enough yielded ; but the third stiffely opposed . Let us examine them severally .

1. §. 13. The Surplice justified . For the Surplice . I cannot but wonder what any rational man should in this make a matter of scruple ; when any garment of any colour is a thing perfectly indifferent by the confession of all , and perfectly lawfull in genere to be worne ; and therefore if a particular garment in specie be determined , and prescribed to some persons in some actions , how should the use of that become unlawfull , when the constant practice and custome of all times , persons , and places , hath justified in some cases such a determination ? We never scruple the use of particular and distinctive Habits or Ornaments used for the solemnity of other publick Actions ; none ever questioned the Royal Robes of the King on the Throne ; The Robes of Nobles in Parliament ; of Judges on their Tribunals ; of Professors in the Chaire , in the Schooles : Why should we quarrel at the Robes of Bishops in their Consistories ; or of Ministers in the solemnity of Religious Worship ? But in this we have enough acknowledged by our Brethren , in their account of the Conference . Those ( say m m Account of proceed . Reply to Answ. §. 13. they ) that scruple the Surplice , do it not , as it is an habit determined of as decent ; but as they think it made an holy Vestment , and so a part of external worship as Aarons Vestments were . Well then , it is allowed as determined of as decent : Our Church determines no more , requires no more . Why shall we Dispute against it as an holy Vestment as Aarons was , which was never so Imposed ? when by such a Dispute we must either violate the Laws of Charity , by affixing an imputation upon our Church , as if she did teach us to Judaize , which she doth not ; or break the Peace of the Church , by setting up a man of straw of our own framing , and fighting against that which none maintains , that we may find our selves matter of Dispute and contention . And how this agrees with the Rules of Piety , and sentiments of the Gospel , let the world judge .

But if not required as an holy Vestment , §. 14. Object . yet it is as a Symbolical Sign , to signifie purity and beauty , to which nothing more suitable than white Linnen , wherein the n n Rev. 15.6 . Angels have appeared , as the Bishops o o Account of proceed . Ans. to §. 13. say in their Answer .

They say so indeed , but what then ? let it be considered

1. Whatsoever those Reverend Fathers , §. 15. Sol. or any else may rationally conceive as the Reason of the Law ; or may in Dispute use as a Medium to prove the decency or conveniency of such an Habit : yet this proves not that it is Imposed on us under such a notion , or for such an end or signification ; nor indeed doth the Law prescribe it as such , but at most as decent ; yea it only requires the use or wearing of it . Which if we may do ( as it is confessed we may , as accounted decent ) I see not how we can be acquitted of Sedition and Disobedience , in contending and raising Disputes against it , in such a notion as the Law mentions not .

§ . 16 2. But suppose it used , and ordered to be used as a symbolical or teaching Sign , to resemble purity and beauty , may we not wear it ? Let even Mr Baxter be judge , who telleth us , p p Baxt. five Disput. disp. 5. c. 2. §. 40. 1. If the Magistrate do Impose the Surplice , who is a lawfull Governour , as a decent Habit for a Minister in Gods service , ) though he there passeth a hard censure upon the Magistrate for so doing , for which let himself be accountable , yet he acknowledgeth , that ) he medleth with nothing , but what is within the reach of his own power ( then he lawfully may do it . ) Some decent Habit ( saith he ) is necessary , either the Magistrate or Minister himself , or associated Pastors must determine what ( by the same reason , may the Bishop or a Synod legally Convened and acting by the Authority of the King . ) — If the Magistrate or Synod ( saith he again ) tye all to one habit , ( suppose it indecent ) yet this is but an imprudent use of Power , it is a thing within their reach , they do not an alian work , but their own work amisse , and therefore , the thing it self being lawfull , I would obey and use that Garment . 2. Yea though secondarily the whitenesse be to signifie purity , and so it be made a teaching sign , yet would I obey : for secondarily , we may lawfully and piously make teaching-signes of our food and raiment , and every thing we see . I know not , what need be added more to justifie this use , we have here enough acknowledged to engage a full compliance with , and a peaceable submission to Authority in this case . For what is added of the unlawfull use of it ; if the Magistrate make the Primary-reason thereof to be an Instituted Sacramental sign , to work grace on the soul , or to engage us to God ; is nothing at all to the purpose , but to seek knots in a Bullrush , or to raise Disputes , and trouble the waters that are quiet ; when we know the Surplice is not Imposed on us , nor pretended to be so , on any such account , or to any such end .

§ . 17 3. For the lawfullnesse and expediency of the wearing a Surplice , I shall onely adde this one Argument , which that truly Pious , and eminently learned Mr Gataker sometimes used to one who came to him for resolution in this very case , which I had from his own mouth ; it is this

To wear the Surplice , if it be unlawfull , it is so , either as a thing sinfull in it self , and so sinfully evil ; or only as inconvenient or inexpedient :

But it is neither evil in it self , nor inconvenient , or inexpedient ;

Therefore , Vpon no account unlawfull .

And if neither sinnefull , nor inconvenient , what should hinder any from obeying the Law that enjoyns it ? 1. It was granted , and it must be confessed , that it cannot be said to be sinnefull or evil in it self , for all Garments are equally lawfull . 2. If the doubt be about the inconvenience or inexpediency of it , the best way is to compare things and cases , and so judge . And thus did that Learned man resolve it . We are called to the Ministry , and enjoyned to Preach the Gospel , q q 1 Cor. 9.16 . Woe unto us if we do it not , viz. where we may have liberty to do it . Now the Laws enjoyn us in our sacred Ministrations to wear this Habit , if we Conforme and wear it , we have leave and liberty in our places to exercise our Ministery ; if not , it is denied . Now let any sober and rational man judge which of these two is more convenient or expedient : To wear a Surplice , which is not evil , and then to exercise our Ministry , which is our necessary duty : or to lay aside our Ministry , and deprive the Church of the benefit of those parts and abilities which God hath given us , and we are necessarily bound to employ for their edification ; rather than comply in the circumstance of an Habit , which beyond all dispute may be worn without sin . So that in the matter of the Surplice , there is no such matter of scruple to a serious man as to interrupt our peace .

2. And as little ground of scruple or contention is there in the gesture of Kneeling at the Communion ; §. 18. Kneeling at the Communion . if men would seriously consider the nature of the Action , and what is required . For there are ( that I know ) but these three things considerable objected against it . 1. Excepted against . It was not used by Christ and his Apostles at the first Institution . 2. Nor by the Church for many hundred years after them . 3. Vindicated . It seems to justifie the Papistical Adoration of the Elements , as of a Corporal presence of Christ there .

But to all these it will be no difficulty to give a satisfactory answer .

§ . 19 1. That Kneeling was not the gesture of Christ and his Apostles , may be probable , but it cannot be proved . That they used the Table-gesture , ( which yet was not sitting , but lying , and leaning on the Elbow round about the Table ; the Feet of the first behind the Back of the second ; and his Head in the Bosome of the former , as thus is St John said r r John 13.23 . to lye in Jesus Bosome , as all who have read any thing of those Antient Customs know ; ) I say , that they used this Tricliniary Gesture at the Passeover s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Discupuit . Matth. 26.20 . sic 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Discumbentibus illis , &c. Mark 14.18 . the same is also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Luke 22.14 . is out of Question : But that Paschal Supper was ended , and t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luke 22.20 . after this was the Lords Supper instituted and taken . It was a Post-Coenium , an After-Supper : and whether this were the gesture in those Post-Caenia , I have not seen yet particularly proved ; there is nothing that I can see in Scripture , which doth necessarily prove this eaten in the same gesture that the Passeover was . But grant it so , ( as probably it was ) what will thence follow ? that we may not alter the gesture ? or that we may not take this Supper in any other , but in the same manner , in every circumstance , as Christ gave it , or the Apostles received it ? surely nothing else . For 1. Let it be remembred , in the businesse of the Passeover the Jewish Church varied as much from the first institution , and are blamelesse , for Christ ( without doubt ) did with his Apostles eat the Passeover according to the way of that Church , which he would not have done , had it not been warrantable ; and yet in how many circumstances did even he differ from the first Rites of that Ordinance ? The Lord , when he gave the Law of the Passeover , was exact in prescribing every particular Rite about it . The Lamb , the preparation , time , and manner , both of dressing and eating it , &c. among the rest , the u u Exod. 12.3 . with 6. preparing of the Lamb four dayes before ; the x x vers. 7. striking the blood upon the Posts of the doores ; eating it in hast y y vers. 11. with shooes , ( i. e. not sandals , as they wore within doors , but shooes for a journey ) their loynes girded , and a staffe in their hands ; and consequently standing , as now in hast , ready to depart , in a z z 2 King . 4.29 . journeying posture ; which lying or sitting , they could not be in ; and the Apostle seemes to allude to this ceremonie , when he saith a a Eph. 6.14 . stand — having your loynes girt — all which things neither did the Jewes in after ages , nor Christ and his Apostles at that time observe ; for here we read of no striking the Posts with blood ; the Lamb not prepared till the same day ; no shooes on their feet , no staffe in their hand ; in a word , at the first they stood , and were enjoyned in this posture , because they were to eat in hast , as just upon departing , and probably too , ( as it is the opinion of the Hebrews ) they were then to eat standing , in token of their servitude in Egypt ; for so did their servants use to eat . But now being setled as Lords and Possessors of their own Land , they lay down to eat , for a token of their liberty and freedom gained , ( as b b Jun. in Matth. 26.20 . Antiquissima est apud Hebraeos Doctores traditio ( quod in Talmud . tractat . de Pascha commemoratur ) ut manducaturi Pascha in signum libertatis adepta discumberem . Junius informeth us from the Hebrew Doctors . ) Now then , an argument in this case from the Analogy of the Sacraments is vallid enough ; for I would fain see a fair account given , how it should come to passe , when so many particulars of the first example , and these the expresse commands of God too , did not oblige after ages in the same Ordinance of the Passeover , but they varied from them and were guiltlesse ; that yet in this Sacrament of the Lords Supper , the bare example of Christ with his Apostles , in a matter of no higher moment than the circumstance of a Gesture , and this by no word of Christ ever enjoyned us , should still oblige us ; that we are guilty of sin against him if we vary from it , But , 2. § . 21 If the example bind in this , then it must also bind in every other circumstance , for this is one of the lowest of all . The question is not of Action , but of Gesture in the Action . Now the four last praedicaments ( as is c c Sanders . Cases of cons. Lect. 3. §. 16. p. 87-96 . See this there handled at large . observed by that judicious and truly Reverend ( now Bishop ) Saunderson ) Vbi , Quando , Situs , Habitus ; the where , the when , the Gesture , the Habit , are all of a like account in respect of those Actions to which they are concomitant ; and are nothing else , but some relations of an inferior note , and circumstances altogether extrinsecall to the Actions themselves . So that if we are by the example of Christ obliged to the Gesture ; why not equally to the place , where , to eat as he did , in a private house , and there , not below , but in d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mark . 14.15 . an upper roome ? Why not also to the time , when , not at noone after morning Sermon , Fasting , or at least , before dinner , but e e Luk. 22.20 . after supper , in the f f Mat. 26.20 . duske of the evening , or g g 1 Cor. 11.23.25 . within night ? Why not to the Habit ; that as Christ did , so Ministers still should celebrate it in a seamelesse Coat ? For all these particulars were observed in the first institution , as the Sacred History doth fully evidence , nor are they denied , if we are not obliged by , but may recede from the practice of Christ and his Apostles in these three , which are of equall weight ; why must we be tyed up only in this one , which is of no higher consideration than they ? 3. § . 22 If the Gesture of Christ be to be observed , why not the same specificall Gesture ? which was the Tricliniary posture , or else we know not what it was ; sure I am , if an Argument from example prove any thing ( viz. as to this being a duty ) it will prove this also . For if it prove any thing , it must be upon this ground , that all the imitable actions of Christ are to be imitated of us : but now this Action is Imitable , we may provide such Beds , and Tables , and Eat in that posture of Leaning , or Lying , and we doe as much differ from that Gesture by Sitting , or Standing , as we doe by Kneeling : that if from this example we condemn the one , we must condemn also the other .

§ . 23 Object . No. For Sitting , is now the Table posture , and succeedeth the Tricliniary Gesture .

1. Sol. The Standing , at least , is as unlawfull , and indifferent from the Prime patterne , and first examplar , as Kneeling , but yet this posture is allowed by all ( where it thwarts not a Publick setled practice of a Church ) and practised by many of our Brethren at home and the French Churches abroad ; when yet , the same Argument that condemnes Kneeling condemnes that . 2. § . 24 But how came Sitting to be the Table Gesture now ? is it not by a silent custome among Nations ? and it is strange , that the silent custome of a Nation , should be enough to change the Gesture at our ordinary Tables ; and yet a Positive Law of the same Nation should not suffice in such a case at the Sacred Table , If a Custome , without Authority , can so prevaile , that what was before not Decent , should now be Decent ; and what was before Decent should now be not so ; cannot a Law made by publick Authority , established by an expresse consent of the people , and allowed by daily use , prevaile , that what was upon no sound reason ever found unlawfull , should be esteemed lawfull now for the time to come ; Custome is enough to satisfie us in our ordinary Tables : why should not both Law and Custome together suffice for Satisfaction here ? when , if there were no Custome , but Custome and Law , did seeme to oppose each other , yet as to a Case of Conscience it may be soberly concluded , that Custome should rather give place to Law , than Law to Custome . These things and much more to this purpose may he that please see in that Reverend Bishop , in the place before cited , where he solidly and largely handles the Question of the obligation of Christs example in this case .

§ . 25 2. For that exception , that Kneeling was not used by the Church for many hundred yeares after Christ : this signifieth as little , for even in their Prayers , Kneeling sometimes was not publickly in use , yea expressely forbidden ; the Custome being ( as it is by Mr Baxter h h Baxt. five Disp. Disp. 5. chap. 2. §. 41. confessed ) both Antient and Universall in the Church , and every where observed ; and established afterwards in the last Cannon of the Councell of Nice ; and renewed by others . That none should Kneele in publick worship on the Lords day , no not in Prayer . No wonder then , that we find not this practice there , where they Kneeled not at all in the publick worship . But as they worshipped , so they communicated ; the manner of receiving being i i See Account of proceed . Answ. to §. 15. e ● Auge in Psal. 98. & , Cyril . Gatech . Onystag 5 more adorantium , so that there can be nothing drawn from their practice , against Kneeling at the Communion , which is not also as strong against Kneeling at any other parts of publick worship even Prayer also .

§ . 26 3. As to the fear of justifying the Papisticall adoration . of the Elements , as Christ corporally present , we are sufficiently secure , for our Kneeling tendeth to no such thing . We are informed clearly enough of the Doctrine of our Church , by what is expressely set down in the Rubrick Printed in the Common-Prayer-Book , of Edw. 6. at the end of the Communion ( though since left out , whether ( as some say ) by negligence , or for what other reason it matters not , when still we maintaine the same Doctrine , and our Church doth publickly declare it in our established Articles , sc. Art. 28. ) in that Rubrick there is this expression concerning Kneeling ; We do declare : that it is not meant thereby , that any adoration is done , or ought to be done , either unto the Sacramentall Bread or Wine there bodily received , or unto any reall or essentiall presence there being of Christs naturall flesh and blood . For as touching the Sacramentall Bread and Wine , they remain in their very naturall substances , and therefore may not be adored , for that were Idolatry to be abhorred of all faithfull Christians , and as concerning the naturall Body and Blood of our Saviour Christ , they are in heaven , and not here , for it is against the truth of Christs naturall body to be in more places than one at the same time . But further ,

§ . 27 Let it be observed , the order prescribed in our Church is , that the people Kneel not only at the receiving of the Elements , but during the whole ministration , which as it cannot be said to adore a corporall presence which is not there , nor by the Papists pretended to be there untill the Vm , the very last sillable of the Hoc est cropus meum , ( i. e. ) this is my body , be pronounced ; so it sheweth us , why we Kneel , and whom we adore , viz. That in all humble devotion we present our selves before God , and with humility of soul confesse our sins , begge his mercy , offer him praise for his benefits , especially his unspeakable gift of Jesus Christ for the life of the world ; and with all reverence receive from the hand the Seales of his Covenant , assurances of our pardon , and peace , and life upon our unfained faith , sincere repentance , and persevering obedience ; and put our Seales to the same Covenant , solemnely engaging our selves to those duties , and expecting mercy only on those Evangelicall termes . And thus the forenamed Rubrick , which is still the sence of our Church , informes us , that this thing ( viz. the Communicants Kneeling ) was well meant for a signification of the humble and gratefull acknowledgement of the benefits of Christ given unto the worthy receivers , and to avoide the prophanation and disorder , which about the holy Communion might ensue it

§ . 28 Having now answered these exceptions , I shall adde but these two things .

1. Let this one Argument be weighed , he that receiveth the Communion Kneeling , either sinneth in that act , or sinneth not ; if any say he sinneth , let him shew wherein ; every sin is a transgression of some Law ; but here is no Law transgressed : not a Law of the Church , for that commandeth it ; not a Law of God , for there is neither any precept in the Decalogue , nor any precept in the Gospell , that forbideth it ( let any man produce any such , and we yeeld ) and the example of Christ is no more an obliging Law in this , than in the Place , Time , and Habit , as before was shown , and there is acknowledged no obligation in these . But if in this act men sin not , what imaginable reason can there be produced , why it should be unlawfull to do it , when by a just Authority they are required ? 2. § . 29 In Dubiis , tutissimum , &c. In doubtfull things we must choose the safest . Now suppose this a matter of doubt , yet which is the safest way for us to goe , it is easily to judge ; for we are sure , it is our duty , and we are obliged by command to partake in the Communion , to receive this Sacrament : we are sure , that we are obliged to maintain the peace , and keep in the Communion of the Church : we are sure , that we are bound to obey a just Authority in all lawfull things : we are sure , that Kneeling is in it selfe lawfull ; and in genere , as free as any other Gesture , or Posture whatsoever : we are sure , we must not lay aside a necessary duty upon some meere doubts of an unnecessary circumstance or accessary : we are not sure , that every particular Gesture or Action of Christ doth oblige us to imitation , yea we are sure of the contrary . Now then , whether it be safe to forsake Communion , to keep from the Lords Table , and refuse the Sacrament , where we are beyond all controversie obliged ; upon a plea of a Gesture to which we are not sure that we are obliged , yea indeed we may be sure that we are not obliged ; let any sober conscientious man that mindeth the peace of his own soul judge .

§ . 30 But I need not enlarge , we have enough yeelded . Our Brethren , who in the conference disputed against the imposition , professe , that yet some of them would Kneel , rather than be deprived of the benefit of that Sacrament . And Mr Baxter , though he pleades high against it , as a sinfull imposition , yet saith , that when it was imposed k k Baxt. five Disp. disp. 5. c. 2. §. 42. he did obey the imposers , and would , if it were to do again , rather than disturbe the peace of the Church , or be deprived of its Communion . For ( saith he ) God having made some Gesture necessary , and confined me to none , but left it to humaine determination , I shall submit to Magistrates in their proper work even when they misse in the manner . I am not sure ( saith he , and it is worth our noting ) that Christ intended the example of himselfe or his Apostles as obligatory to us , that shall succeed ; I am sure it proves sitting lawfull . I am not sure , it proves it necessary : But I am sure , He hath Commanded me Obedience and Peace .

§ . 31 Let these be observed , Obedience , and Peace which are acknowledged , as indeed most unquestionably they are certain commands , and indispensible duties of the Gospell : and our peace will be sufficiently secured , and our disputes and contentions about these extrinsecall circumstances soon be superseded .

CHAP. III. The Signe of the Crosse in Baptisme examined , and its lawfull use justified , and 1. Proved to be no sinne against Piety .

3. §. 1. The Crosse in Baptisme challenged as sinfull . THere remains now only one Rite , or Ceremony , more , which will by no meanes be allowed lawfull , viz. The Crosse in Baptisme . This indeed is made the grand Stone of Stumbling ( as a a Isa. 8.14 . 1 Pet. 2.8 . Defended as lawfull . Christ Crucified is said to be ) but not from any nature of the thing , but from the weaknesse or misprision of them that take it so . This is that which we find still pleaded against , as sinfully imposed , yea and unlawfully used : The Church charged , as incroaching upon the Royalty and Soveraignty of Christ , instituting new Rites , and Covenanting signes , which God hath not commanded ; and the People skared with apprehensions of Idolatry , and Abomination .

§ . 2 I have been serious , and in earnest , examining what I have found objected against it , not being willing , yea being much afraid to be guilty of sin in the use of any thing , that may have the appearance of so much impiety , as this is charged with , but sincerely , in the presence of God , I must professe , that I can yet find nothing , that can in the least convince me of sin in this , so far as our Church doth practice , or require the use of it . The maine objections I shall answer hereafter ; in the mean time these things have satisfied me , and I have some hopes they may give the like satisfaction to others also .

§ . 3 1. The various use of the Crosse in the Church of Antient times , both in , and out of the holy Ordinances ; and this not condemned , but for those times approved . Cyprian exhorting to Martyrdome , in the time of persecution , among the rest presseth this Argument from the signe of the Crosse which they had received , b b Cypr. l. 4. ep. 6. Muniatur frons ut signum Dei incolume serve●ur . Arm your forheads with all boldnesse , that the signe of God may be kept safe . By this they were encouraged to bear up their heads , and glory in the service of a Crucified Christ , which the world so much despised , and persecuted ; c c In parte , ubi pudoris signum est , &c. Aug. de verb. Apost. The Signe being set in that place , where shame soonest appears , viz. the forehead . Again in the forenamed Cyprian , we read this passage , that d d Cyprian , de unit . Eccl. Ozias in fronte percussus offenso Domino , &c. Vzziah was smitten in the forehead , the Lord being offended ; even in the same part of the body , wherein others are signed that do please the Lord . These passages do evidently prove at least thus much , a confessed and known practice of Signing the forehead with the Crosse in those dayes . But besides these I find a e e Hutton . answ. to reasons for refuse of subscript . pag. 162. See also Cent. Magd Cent. 4. c. 6. p. 258. &c. Hieron . ad Rustoch . ad Demetrian . Prudent . Hym. ante somnum . Ruffin . l. 2. c. 19. Learned man calling into witnesse this , these many more , Justin Martyr , Cornelius cited by Eusebius , Turtullian , Cyprian , Oirgen , Ambrose . Austin , Jerom , Chrysostome ; Athanasius ; Epiphanius , Cyrill , Basill , the Latin , and Greek Fathers of those higher ages ; and of this ( saith he ) there is no doubt . f f Hutt . ibid. ex . Concluding with these two passages out of Saint Austin , giving the reason of this use . 1. g g Aug. de verb. Apost. Because of the Gentiles and Pagans Scoffing . 2. h h Aug. de catech. rud. Because Christians would be no way inferior to the Jewes , who marked their doores with the blood of the Paschall Lamb , in token of their deliverance out of Egypt ; therefore the Christians would , and did also marke their foreheads in token of their Redemption . Not to dispute the force of these reasons , they are sufficient to prove the practice : and this too , in Baptisme , in immortali lavaco , i i Act. of proceed . answ. to §. 14. as is acknowledged .

§ . 4 And this practice I find not condemned , but approved in them , and us also , not by Papists onely , but by the Pious Reformers of the later ages . Musculus upon that action of Jacob , Crossing his hands , when he blessed Ephraim and Manasseh , saith , k k Musc. in Gen. 28. Adumbrabatur Mysterium crucis in quo est omnis benedictionis fons est origio . Herein was shaddowed the Mystery of the Crosse , in which is the fountain and beginning of all true blessing . If we will take learned Bucers judgement of the use of the Crosse in our Church of England , he telleth us , l l — Non tam quod usûs in Ecclesiâ antiquissimi , sed quod est admodum simplex — Buc. inter Anglic. Script . it is neither uncomely , nor unprofitable — Not so much because it is of most ancient use in the Church , as because it is very simple , and plain , and giveth present warning of Christ and his sufferings . Shall I adde Peter Martyr , m m Scilicet insignia propriae familiae gestare , licet etiam signo crucis Christianam religionem profiteri — Justin Mart. loc. com . clas 2. c. 5. p. 222. justifying it by persons bearing the Armes and Escutcheons of their Familes ? If it be lawfull ( saith he ) for men , ( Princes or Nobles , &c. ) to wear the Armes of their proper Families , ( so to professe their Descent ) it is also lawfull for a Christian by the Sign of the Crosse , to professe his Christianity : Nor was it ever accounted Superstition , for Princes to wear the Crosse in their Crownes , and Diadems , by which Sign they professe and witnesse , that they defend and embrace Christian Religion . Thus will Goulartius n n Quamvis veteres Christiani externo Signo Crucis usi sunt , id tamen fuit sine Superstitione . Sim. Goulart . annot. in Pamelij Cyprian . lib. ad Demet . cap. 19. informe us , that the Antients used this Sign of the Crosse without Superstition . And Danaeus against Bellarmine acknowledgeth o o Finis , propter quem Patres laudes Signo Crucis tribuunt , Sanct●● est . Danae . cont . Bell. controv. 7. c. 29. p. 14 26. an holy end of magnifying it among the Fathers . We have also Zanehy clearing it from Danger , who , having declared some things used in antiquity well , but afterwards turned to Superstition ; Some things in Ecclesiastical stories fabulous ; some true and laudable ; Addes this , p p — Alia denique , quae tolerari etiam possunt , cum nihil in tali Crucis usu insit periculi . Zanch. de Imagin . l. 1. Other things , lastly , which may now also be tolerated , there being no danger in such use of the Crosse . Yea Beza himself alloweth a liberty , q q Scio nonnullos , sublata Crucis Adoratione , aliquem Signi Crucis usum retinuisse — Bez. respon. ad . Franc. Baldvin . I know ( saith he ) some having taken away the Adoration , retain some use of the Sign of the Crosse ; let them ( as it is meet ) use their own liberty . And our Famous Willet , that Papistarum Malleus , the Mall of Papists , ( as he is called ) hath acquitted it from Superstition ; r r Willet . Syncps . Papism . We find ( saith he ) that the Crosse hath been of Antient time used in Baptism , and is now , in some Reformed Churches without Superstition . Here then we have a confessed practice among the antient Christians ; and the sober Reformers ( some of them no friends to Episcopacy or Ceremonies ) not charging it with Superstition , Popery , Idolatry , &c. but acknowledging an holy , laudable , at least , lawfull use of it ; distinguishing between the Popish abuse , and the innocent use of the Crosse : the very same , which our Church hath largely done in her 30th Canon , where the Popish abuse is condemned , the lawfull use retained .

§ . 5 I need not multiply more testimonies , Mr Baxter shall be instar omnium . To this end ( saith s s Baxt. five Disputat . Disp. 5. c. 2. §. 18 , 19. he ) viz. to be a professing sign , was the Sign of the Crosse used heretofore by Christians — And therefore , I durst not have reproved any of the antient Christians , that used the Sign of the Crosse , meerly as a professing signal action , to shew to the Heathen and Jews about them , that they believed in a crucified Christ , and were not ashamed of his Crosse . — Nor will I now condemne a man , that living among the enemies of a crucified Christ , shall wear a Crosse upon his Hat , or on his Breast , or set it on his Doores , or other convenient place , meerly as a professing sign of his mind , to be but instead of many words , q. d. [ I thus professe my self the servant of a crucified Christ , of whom I am not ashamed . ] Whether these things be fit or unfit , the time , the place , and occasions , and other circumstances must shew , but the lawfullnesse I dare not deny . So then , thus far we are secure , that even in these mens judgements , there is no unlawfullnesse in the thing it self . And from this acknowledged and not condemned practice of the Antients , we draw these certain Conclusions .

1. § . 6 That what was good and lawfull , and not contrary to the Word of God among them , is so still among us , for any thing in the nature of the thing it self . If the use , as such , be evill now , it was so then ; if then , not contrary to the Word of God , neither is it now ; if Superstition might be separated from the use of it then , it may be so still . Prove a thing hath been good and lawfull , and the same proves it may still be so . Ab esse ad posse is an argument valid enough . 2. § . 7 If the thing be lawfull in it self , we can have no pretence to refuse it , when it is enjoyned us . If there be nothing against it but fitnesse or unfitnesse ( as Mr Baxter there seems to intimate , the thing in his own judgment being lawfull ) these circumstances come not under our consideration , when a Law is made , and we are bound to obey . The thing commanded is acknowledged lawfull , and then the obligation of a Law supersedes our disputes about conveniency or inconveniency : of these things our Superiours are to judge , when they make a Law ; but when the Law is made , we must obey , and not dispute the fitnesse of what we confesse is lawfull , and the intervening of a Law hath made now necessary in our practice . 3. § . 8 Yea , that very reason , that made the use of the Crosse laudable then , to be a sign , professing to the scoffing Gentiles , that they were not ashamed to confesse , and serve a crucified Christ ; may be of use even now ; for though we live not among the Pagan , yet we are still among too many scoffing Gentiles , and Atheistical Mockers , profane men , who , though they beare the name of Christians , yet make a mock of Christianity , and scoffe at Religion , and deride the Doctrine of the Crosse : and we have as much reason to professe a resolute owning of these things now as then ; that we are not t t Mark 8.38 . ashamed of Christ , his Words , Doctrine and Wayes , now in this adulterous and sinfull generation , no more than they , among the idolatrous and persecuting Heathens . Such an answer gave that learned u u Hutt . Answ. to Reas. 88. c. 26. p. 141. Hutton . It was objected , The Crosse was used because of the Gentiles , now they are not , among us it needeth not . He answereth , This is no argument at all — Though we are not as the Gentiles , who from Paganism were converted to Christianity ; yet all of us are of the Gentiles and their children , whose Fathers inherited lies . Their reason seems like , as if when one should exhort in the words of St Peter , x x 1 Pet. 2.12 . I beseech you , as strangers and pilgrims , abstain from fleshly lusts — having your conversation honest among the Gentiles , &c. One should reply , I , among the Gentiles , enemies to the Crosse of Christ ; but , God be thanked , we are Christians , and onely among Christians , and therefore need not this admonition . The one argument is as weak , and to little purpose as the other . See we not daily , how Atheisme aboundeth ? The time was , when Gentiles became Christians ; and now , Christians turn Gentiles ; yea many , and more profane scoffers , and deriders of the Crosse of Christ , and that exceeding glory in that honourable service , than ever was Julian that gross Apostata . So he . But 4. § . 9 Had we no other reason , but this ancient Practice for this use of the Crosse , this were not inconsiderable , viz. that we might testifie our full Communion with the antient Church . By using this Rite , ( confessed in it self lawfull ) we professe that we are Christians as they were ; believing in the same Christ ; professing the same Faith ; walking in the same way ; and not ashamed of the Crosse , wherein they gloried . Upon these accounts , the avowed practice of the antient Christians , and this not contrary to the sacred Rule , may well be an argument to a sober minded man , of not the least weight , to sway him to a compliance in this thing .

§ . 10 2. The ends for which our Church hath established this , are not Superstitious , but holy , just and Good . For

§ . 11 1. Our Church as it doth confesse in her Canons , y y Can. 30. That the Sign of the Crosse was greatly abused in the Church of Rome , especially after that corruption of Popery had once possessed it — So she declareth , That the use of this Sign in Baptisme was ever accompanied , here , with sufficient Cautions and Exceptions against all Popish Superstition and Error , as in like cases are either fit or convenient .

§ . 12 2. Having denied , and provided against the abuse , she retaineth the use of the Crosse , onely upon those true Rules of Doctrine concerning things indifferent , which are consonant to the Word of God , and judgement of the antientest Fathers : professing it a Rite perfectly indifferent in it self , onely made necessary , as to our present practice during the standing of a positive Law , which we are to obey : and requiring this practice chiefly , and only on these two grounds .

§ . 13 1. To shew our Communion with the Christian Church in the former ages , and dayes of old . For so are her words . 1. It is observed , that though the Jews and Ethnicks derided both the Apostles , and the rest of the Christians for Preaching and believing on him , who was crucified upon the Crosse ; yet they all were so far from being discouraged from their profession , by the ignominy of the Crosse , that they gloried , rejoyced , and triumphed in it . Yea the holy Ghost by the mouthes of the Apostles , did honour the name of the Crosse ( being hatefull among the Jewes ) so farre , that under it he comprehendeth , not only Christ Crucified , but the force and merits of his Death and Passion , with all the comforts , fruits , and promises , which we expect thereby . 2. The honour and dignity of the name of the Crosse begat a reverent estimation even in the Apostles times ( this , we see , was the judgment of our Church ) of the Sign of the Crosse , which the Christians shortly after used in their actions ; thereby making an outward shew and profession , that they were not ashamed to acknowledge him for their Lord and Saviour , who died for them upon the Crosse . And this Sign they did use among themselves with a kind of Glory , when they met with any Jews ; and Signed therewith their Children , when they were Christned — This Sign being used in the Primitive Church , both by the Greeks and Latines , with one consent and great applause . When , if any had opposed themselves against it , they would have been censured as enemies of the name of the Crosse , and consequently of Christs merits , the Sign whereof they could no better endure . All this doth our Church declare ; why ? but to shew her consent to the Doctrine ; and perfect Communion with the Christian Church in those first and purest ages ? yea , and not to forsake the Churches of later dayes in any thing , wherein we might lawfully hold Communion . For so she declares in the same Canon . So farre was it from the purpose of the Church of England , to forsake or reject the Churches of Italy , France , Spain , Germany , or any such like Churches , in all things which they held and practised ; that , as the Apology of the Church of England confesseth , it doth with reverence retain those Ceremonies , which do neither endamage the Church of God , nor offend the minds of sober men : and onely departed from them in those particular points , wherein they were fallen from themselves in their antient integrity , and from the Apostolical Churches , which were their first founder . And this I am so far from accounting a crime , that I judg it a duty , and , I think have proved it so .

§ . 14 2. Another end is , by this to make a solemn profession , as well signal as verbal , of our faith in a crucified Christ ; to signifie what we believe , and to teach us , that we have no reason to be ashamed of the Crosse of Christ , which is our glory and our joy . So are the words used at the application of it — In token that hereafter he shall not be ashamed , to confesse the Faith of Christ crucified — As the Christians of old , by this made open profession , even to the astonishment of the Jews , that they were not ashamed to acknowledge Him , Lord and Saviour , who died on the Crosse ( as it is in the Canon . ) And the lawfulnesse , and expediency of such a professing Sign , Mr Baxter himself hath acknowledged , as we have seen .

3. Let me adde . Though we place no efficiency or efficacy in the Sign of the Crosse , ( as indeed we do not , neither doth our Church allow , but condemn it , ) yet upon the account of the end for which it was applyed , the remembrance of such a thing applied to us in our Batipsme , may be , and is an argument to keep the soul constant to Christ , and consequently , a bar against Apostacy . It was so of old , The Fathers z z See Cyprian in the place before cited . used it as an argument to that purpose , and being recovered to the right use , may be so still : Baptisme ( it is true ) is Sacramentum Militiae , The Souldiers Oath , there we have engaged our selves , there have we taken our Prest-money , to serve under our a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 12.2 . Captain General , Jesus Christ , against the World , the Flesh , and the Devil . This is strong and effectual , to engage our constant obedience to Christ , and to challenge any one , that shall afterwards revolt to the service of sin and Satan . But we are too apt to be drawn aside : but then , as when a Souldier comes into the field , and seeth his Colours , he now remembreth himself whose he is , and whom he ought to serve , and against whom he ought to fight ; and these after-circumstances ( though they are nothing in themselves to bind him , for he is bound by Oath already , yet ) are an outward inducement , they put him in mind of his duty , and are a means to preserve his Loyalty : So , Baptisme is the bond and engagement upon the soul ; yet when we have forgotten that , the remembrance of this added Sign , with the revesent application of it , the place where it was done , the end or signification wherefore , That we should not be ashamed of our crucified Lord — These as external circumstances , may have no small effect upon the soul , to quicken the affections , rouze up the memory , and make a man bethink himself what he is to do : viz. not , as an enemy , to trample the Crosse of Christ under his feet ; but , as a Christian , to glory in it , bearing the remembrance of it in his heart , as an Ouch or Frontlet on his Brow , that Pagan , Turke , Jew , Infidel , Apostate , Atheist , yea the very Devil may understand , it is a Noverint universi , that he is so farre from being ashamed of the Faith , and Crosse of Christ , b b Rom. 6.3 . into whose death he was baptized , even that most ignominious death upon the Crosse ; that now to the defiance of Hell , Sin , and the World , he professeth himself a Souldier under Christ his Crosse , and accounted this ignominy and reprouch , his Glory and his Crown .

§ . 15 3. That this use of the Crosse is not unlawfull , as received in the Church of England , is evident by this , which , to my apprehensision , is argumentum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which I hope to make good ; it is this .

If this use of the Crosse ( according to the practice of our Church ) be a thing evill in it self , or unlawfull to be practised ; then it must needs be a sin , either against Piety in the first Table , or against Charity in the second .

But it is neither a sinne against Piety , nor against Charity ,

Ergo , Vpon no account is it unlawfull .

§ . 16 The Proposition and the Consequence of it is clear and evident by its own light , for c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Joh. 3.4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 4.15 . every sin must be a transgression of a Law : and consequently every morall-evill must be a breach of Gods Law , the whole summe and substance whereof is comprized in those d d Deut. 10.4 . Decem verba , ( i. e. ) decem edicta for so is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 used in Esth. 3.15 . & 4.3 . & 8.14 . ten Edicts of the e e Exod. 31.18 Deut. 9.10 . & 10.1 . two Tables , and every breach thereof must of necessity be brought within the compasse of one of these two , and so consequently be convinced to be a branch either of Impiety against the one , or of Iniquity against the other .

The Assumption or Minor shall be proved by parts .

1. That our use of the Crosse is no sin against Piety , or no matter of Impiety , and so not against the first Table , it will appear , thus

All impiety must be referred to one of these two heads , §. 17. The Crosse in Baptisme no impiety . either , 1. An hallowing of things that are prophane , making holy , that which is not holy ; as , setting up new Gods , or a new Worship not commanded , against the first and second Commandment : Or , 2. Prophaning that which is holy ; as the Name , or , Sabbaths of God , against the third and fourth . For it cannot be imagined , how any impiety should be committed , but either denying to holy things their due respect , or giving that where it is not due .

But our use of the Crosse is neither guilty of Hallowing a thing prophane , nor of prophaning that which is holy . Ergo ,

This use is no matter of impiety .

In this argument , it is the Minor only which needs proof .

Now then

§ . 18 1. It is clear in the second branch , The use of the Crosse cannot be pretended , nor was it ever charged to prophane that which is holy . The Sign being never accounted a matter of holinesse , but purely Indifferent : nor then by this use can an holy thing be said to be prophaned .

§ . 19 Object . 2. The onely difficulty is in the former , and it is charged to be an hallowing of that which is not holy . For here indeed lieth the main strength of all the Arguments that I have seen against it . viz. f f Baxt. five Disputat . Disp. 5. c. 2 §. 53 , 54. That it is a substantial humane Ordinance of Worship , and so a new Worship , not appointed of God ; a new mystical Signe ; which a man , or Magistrate hath nothing to do to institute ; and if he do , his action is like the act of a Judge in alieno foro , where he hath no power , and his judgement therefore is Null . An Instituted Sign , which hath not its place as a natural or artifical help , but by institution , as a solemn stated Ordinance , which God will not accept from the invention of man ; and is a meer usurpation , and a nullity , or worse : Yea it is made an humane Sacrament , either fully so , or , so near of kin to Sacraments , as that man hath nothing to do to institute it : g g Account of Proceed Gen. Excep. 18 §. 2. That hath at least , the semblance of a Sacrament of humane institution , being used as an engaging Sign in our first solemn Covenanting with Christ .

Here is an high charge , such , §. 20. Answ. as I confesse hath sometimes started my soul , and made me fear exceedingly , least in the use of this Sign I should sin against my God ; and during those fears I durst not use it ; for were these things clear and evident , I should as much condemn the practice as any . But really , I must professe , that upon a serious examination of them , and considering what is the Doctrine and usage of our Church ; the nature of the thing , as it is allowed and enjoyned by our English Constitutions ; The charge is unjust , the practice is innocent , to my apprehension ; and I dare not but use it for fear of sin against God , which I am sure I should be guilty of , in disobeying a righteous Law made by a just authority . For

§ . 21 1. It is evident , that this use of the Crosse is not made any substantial part of Divine Worship ; but onely , an external circumstance added to the Worship : clearly declared in the h h Can. 30. Constitutions of our Church to be a thing indifferent , and continuing so in it self , being necessary onely in our present practice upon the account of a Law enjoyning it , as commanded by a lawfull Authority . Those who declare it indifferent , and presse the use of it , only as of other indifferent things , which are to be used or forborne according to the commands or prohibitions of a lawfull Magistrate , cannot with any reason be deemed to make it a part of Worship . Whatsoever it may seem to some men to resemble ; yet to charge the Church with such a thing as it never intended , yea , as it hath declared against , cannot be just , yea , must be an high violation of that Christian Charity , which I am sure is our duty . Here then cannot be an hallowing of a thing not holy , when it is still professed , indifferent in it self , necessary onely in praxi , because of a positive Law : there is no new worship set up , nor is this in our Constitutions made any substantial part of worship at all .

§ . 22 2. This use of the Crosse with us is no Sacrament , nor part of a Sacrament . It is neither so acknowledged , nor upon any such ground enjoyned . Howsoever some may Wyre-draw the words to some such sence , yet the Church which appointeth them , and best knows her own meaning and intentions , expresly hath declared otherwise . These are her words , i i Can. 30. Cant. 1 , & 2. 1. The Church of England , since the abolishing of Popery , hath ever held and taught , and so doth hold and teach still , that the Sign of the Crosse , used in Baptism is NO PART of the substance of that Sacrament : for when the Minister Dipping the Infant in Water , or laying Water upon the face of it ( as the manner also is ) hath pronounced these words , [ I Baptize thee , in the Name of the Father , and of the Son , and of the holy Ghost , ] the Infant is fully and perfectly Baptized . So as the Sign of the Crosse being afterwards used , doth NEITHER ADDE any thing to the virtue or perfection of Baptisme , NOR being omitted doth detract any thing from the effect and substance of it . 2. It is apparent in the Communion-Booke , that the Infant baptized is by virtue of Baptism , BEFORE it be SIGNED with the Crosse , received into the Congregation of Christs Flock , as a perfect Member thereof , and NOT by ANY POWER ascribed to the Sign of the Crosse — These two things clearly shew the sense and mind of our Church in this practice ; §. 23. Object . and do give a full answer , and clear solution to those arguments which are brought against this use , whereby they would prove it , at least , an humane Sacrament , and consequently unlawfull .

A Sacrament ( saith k k Baxt five Disput. disp. 5. c. 2. §. 54 , 55 , 56 , 57 , 58 , 59 , 60 , 61. Baxter ) is ( in the definition of the Church Catechisme ) an outward visible Sign of an inward spiritual grace , given to us , ordained by Christ himself , as a meanes , whereby we receive the same , and a pledge to assure us thereof . But now , excepting the Divine institution , in this practice there are all these . 1. The outward Sign , the Crosse made in the Forehead . 2. The inward Grace , an holy resolution to fight manfully under the Banner of Christ , and to persevere therein . The Crosse signifying the instrument of Christs sufferings , and that we do own a crucified Saviour . So that here is , 1. A signification of grace to be given us by God , that we are to receive Qualitative , or Actual grace , and Relative grace . And , 2. An engagement to performe the duties of the Covenant our selves . And this he would prove to be the end of this institution among us , because the Preface to the Book saith , that , Our Ceremonies are not dumb and dark , but so set forth , that every man may understand what they mean — and that they are apt to stir up the dull mind of man , to the remembrance of his duty to God , by some special signification , whereby they might be edified . And now ( saith he ) this is the same way of working . 1. Real grace , as the Word and Sacraments do , viz. Morally , propounding the objects , and objectively , teaching , remembring , exciting , &c. And , 2. For Relative grace , the Sign of the Crosse is made an investing Sacramental-Sign , entring us into the state of Christianity , and listing us under the Banner of Christ : and further , an engaging covenanting Sing to fight under Christ , &c. In token hereafter he shall not be ashamed , &c. This is the full strength of his argument prosecuted so largely in all those Paragraphs . In answer to which , I say ,

Let us examine the matter seriously , §. 24. Answ. consider the nature of a Sacrament , as defined by this Church , and compare the particulars in the use of the Crosse , and the Churches end in that use , together with that definition ; and we shall see so much difference between them , that a rational man can neither conclude this a Sacrament , nor , so near of kin to a Sacrament , of mans invention , as to be therefore unlawfull to be used . For

§ . 25 1. A Divine Institution is neither pleaded nor pretended , and therefore a Sacrament properly so called it cannot be deemed .

§ . 26 2. And that it is made an humane Sacrament , imposed by Usurpers on the Church , cannot be said by any who guides himself by the principles of Christian Charity , nor is it , or can it with any reason be pretended to be ( as it is said ) the same thing , which we call a Sacrament . For ,

§ . 27 1. In a Sacrament there must be ( as the forecited Definition doth expresse , and all protestants hold ) an offer of Grace to us by God : the outward signe being ordained to that end , as a meanes to convey , and a pledge to assure the worthy receiver of the Grace signified . Now here is no such thing intended by this use of the Crosse ; it is a Signe indeed ; and consequently signifieth some thing ; but sure , it may signifie what it conveyeth not , what it assures not , it may signifie something , besides either Reall , or Relative Grace ; and be neither a meanes , or a pledge of either . It doth signifie ( as in Scripture the word is used to signifie ) a Christ crucified , l l Gal. 6.14 Phil. 3.18 Ephes. 2.16 Heb. 12.2 . with the fruits and benefits of his Passion and Resurrection , &c. and the Doctrine of such a Christ . The Sign is used with us to signifie our consent to this Doctrine , our profession of this Faith , and acknowleding this crucified Christ for our Lord. m m 1 Cor. 1.17 , 18. Gal. 5.11 . & 6.12 . But all this comes not up to a means , or pledge , or assurance of grace : nor doth our Church so take it . There is not one expression used at the application of that Sign , that hath any shadow of our acknowledging such an offer of grace to be wrought in us by God . Expresly contrary is it declared in the fore-cited Canon , viz. 1. That the child is perfectly baptized , before this is used . 2. The child received into Christs flock , entred into the Church , and so listed under his Banner in that Baptisme , before it is thus Signed . So that , it is not used , to give either Real or Relative grace ; to work holinesse in the soul , or to enroll him among Christians : But it is only as his Badg , or Colours , and so accidentally , & ex consequenti , may be a remembrance to him of his duty , being listed already . All the Real , or Relative grace , which is offered , exhibited , given or sealed , is already offered , exhibited , given , assured in Baptism , which is perfect before this is added , and so declared in the Doctrine of our Church . Therefore , this use of the Crosse , in this place , after Baptism , can lay no claim to this part of a Sacrament , and so cannot be said to be the same thing with it .

§ . 28 2. In every Sacrament ( which is a n n Rom. 4.11 . Seale of the Covenant , and every Covenant consisting in mutuall stipulations , as God Promiseth to man , so man engageth to God ) there is a solemne engagement from man to performe the duties of the Covenant , of which that Sacrament is a Seal . As he that was Circumcised , was even by that o o Gal. 5.3 Act. 15.1 , 15. obliged to do the whole Law of Moses : so he who is now Baptised , stands as a Debtor to the Gospell , by vertue of his Baptisme engaged to performe ( according to his p p 1 Pet. 3.21 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . stipulation there ) the whole new Law of Christ . He that receiveth the Lords Supper , may be said to set to his Seale to the Covenant , as renewing this Stipulation , which he made with God in his Baptisme . The Sacraments being a visible Gospell , and sealing that Covenant , which stands upon these termes , q q Mar. 16.16 . If ye believe . ye shall be saved , ; if ye believe not , ye shall be damned . The Scripture under the word , Believing , comprehending the whole duty of the Gospell , ( i e. ) a closing with the whole Revelation of God , with affections suitable thereunto . He that receives such a Sacrament , in that act testifieth , that he expecteth salvation upon no other termes ; and so doth engage himself to Repent , Believe , and obey the Gospell , and to persovere in so doing , as he hopes to find the mercy promise and expected . Now tell me seriously , can ye find any such Stipulation in the use of the Crosse in our Churches practice ? Can the Church with any shadow of reason , or Charity , be charged to intend such a stipulation , or engagment by it ? When she hath expressely declared this done already by Baptisme , which is perfect before the signe is made . Is there any word or expression , which declares this used for a Covenanting engageing Signe , as is pretended ? Examine the words , they run thus : We receive this child , ( i. e. by Baptisme , as the Canon hath declared ) into the Congregation of Christs flock , and ( being already received , we now ) do Signe it with the Signe of the Crosse , in token that hereafter he shall not be ashamed to confesse the Faith of Christ crucified , and manfully to fight under his banner against the world , the flesh and the Devill , and continue Christs Faithfull Souldier and servant to his lives end . What is all this ; but the Crosse expressely used as a Signe , or token , to shew , into what Church we are Baptised , viz. a Church of Christians ; under whose banner we are by this Baptisme listed , viz. the Banner of Christ crucified ; and so an intimation of our duty , as his Souldiers , to be Faithfull to him , and Loyall to the last ? If this be not the genuine Grammaticall sence of the words , I know not what is , and to find in these , any thing of a listing , or Covenanting Signe in the use of the Crosse , must be such a forcing of the words , as r r Prov. 30.33 . the wringing of the nose till it bring forth blood . So then , here is no part of a Sacrament , no efficient cause of Grace ; the Booke saith not ; nor do we say , we Signe with the Crosse to work this effect , to make the person so Signed not to be ashamed &c. but the words hold out only a memoriall , a token , or remembrance , and the Crossed is used 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Church openly professing before God , Angels , men , and Devils , that they are not ashamed of Christ crucified , but are themselves Baptized , and do Baptize their children into this name and Faith ; and acknowledging it their duty to continue his faithfull Souldiers to their lives end . Other meaning than this , the words have not ; other sence , than this our Church allowes not , and then to dispute against the use of the Crosse in other notions , and upon other grounds to prove it unlawfull , here is illogicall and irrationall .

§ . 29 These things now duely weighed , will also shew us how to give a satisfactory answer to those Objections made against Teaching signes , and significant Ceremonies . For 1. § . 30 For such Ceremonies , as were significant of Christ to come , and Typicall , they are vanished , and we acknowledge them to be now , & mortua & mortifera , both dead , and deadly , to use them is i i Gal. 5.2 , 4. to deny Christ . 2. § . 31 Such Rites as are Sacramentall , and are instituted by a positive Law to signifie a Covenant between God and man , or to be Covenanting engaging signes , these must have a Divine institution . Man can no more make a new Sacrament , than a new Gospell : and it is as unlawfull to institute a new Sacrament , not Ordained by God ; as it is to establish a new Article of Faith not revealed by God . Yet , 3. § . 32 I well understand not what use there should be of any Rite , or Ceremonie , if it be altogether insignificant . Naturall , or Artificiall helps in the worship of God , the Divines in the conference allow : but how dark , and insignificant things should be such helps , I understand not . God hath made a profession of our minds necessary ; therefore necessary also in genere , to do this by some Convenient signe ; but he hath not in specie tied us to any particular , but Humane prudence must determine that ; and such a Signe is equally lawfull , whether it be by Words , or Actions : In such things men may command , and we may obey , every addition of a new circumstance makes not a new Worship , or a new Sacrament ; nor doth the significancy of such a thing make it unlawfull . t t Nihil addi licere , quo Sacramenta , ut mutila suppleantur ; addi vero licere , quibus . — Hutton , Ans. to Reas . p. 141. ex Defens . li. de Officio pii viri . Nothing ( saith a Learned Author ) may be added to supply the Sacraments , as if the Sacraments were lame , or imperfect without this addition ; but yet those things may lawfully be added , whereby ( as by circumstances , and such is the Crosse ) men may be stirred up and moved to attend to and consider the dignity of those Sacraments . Such helpes as these , those who are weake , and dull , or infirme do need : and they , that want them not , yet may lawfully use them , for Peace and Vnion , even in the judgement of Calvin himself , who calls them outward Rudiments , u u Externa infirmitatis rudimenta , quibus etsi non indigemusomues , omne , tamen utimur , quia alii aliis ad fovend am Charitatem● sumus obnoxii . Calv. Inst. l. 4. c. 10. §. 31. and so helps , of mens infirmities , which though we all need not , yet we all use them , because we are bound to serve one another in love . Such things as these , he acknowledgeth the Churches power to retain , x x — Prout Ecclesiae utilitas requiret , tam usitatas mutare , & abrogare , quam novas instituere convenit . Calv. ibid. §. 30. to change ; or institute new ones , as the profit of the Church shall require . And he declares , that these things being thus instituted , it is the y y Christiani populi officium est , quae sie instituta — Piâ & facili ad obsequendum propensione servare , non contemptim habere , non supinâ negligentiâ praeterire . Tantum abest ut per fastum & cnotumatiam violare debeat . — Vbi si imprud entiâ & oblivione quid erratum est , nullum admissum crimen est : sin contemptu , improbanda est contumacia . ibid. §. 31. Christian peoples duty — with a pious and due obedience to observe them , not to despise or neglect them : much lesse may they through pride or stubbornnesse violate such constitutions . — Wherein ( saith he ) if men faile , or erre through imprudence , or forgetfullnesse , there may be no crime ; but if in contempt , their contumacy must be condemned . 4. § . 33 I shall conclude this with Mr Baxters owne confession in this case of the Crosse after he had disputed so highly against it , yet he concludeth thus : z Had it been but a bare professing signe like writing , z z Baxt. ut supra disp. 5. c. 2. §. 62. or lifting up of the hand , to signifie consent , instead of words , I durst not have concluded so hardly of it : and thus it seemes in antient times it began to be brought into use . Well then it is no more ; it is pleaded , no more ; it is proved no more , in the intent of the Church , than such a Solemne professing Signe ; ( be it with words , it is all one , as to this as if it had been instead of words . ) Why may we not then submit to it ? To what purpose is the dispute against an humane Sacrament , or a Sacramentall engaging Signe , which our Church urgeth not , owneth not in this practice and use ?

I know but one objection more of any weight , and that is this ; §. 34 Object . The Crosse is brought into the worship of God , and yet hath no command or institution of God , and is therefore contrary to that Law of God , a a Deut. 12.32 . Whatsoever I command , that observe — thou shalt not adde thereto , nor diminish from it . And therefore was Nadab and Abihu their fire called b b Lev. 10.1 . strange , and their workes condemned , because God commanded them not . But I answer , 1. In all maters of positive worship , and not only substantials , but circumstances also , which are determined by the work of God ( such as were those things to the Jewes , §. 35. Answ. who were by positive Lawes determined almost to every Action and circumstance , even to the Pins in the Tabernacle , &c. ) in these things , and such determined cases , such things only are lawfull , as the word of God hath enjoyned : and here doth that rule take place , c c Omnia sunt prohibita quae non reperiuntur concessa . Gloss. ad dig . l. 47. leg. 3. tit. 23. that all things are forbidden that are not commanded , or appointed . But in circumstances and matters of order , not determined by God , no particular is necessary ( and of such a nature are the Ceremonies , which we plead obedience to , and such I have proved our use of the Crosse to be ) all such are lawfull , as are not repugnant to the word of God , but agreeable to the generall rules of Scripture , which are , Order , Decency , and Edification . Here that maxim holds true , viz. that d d Omnia sunt per legem concessa , quae non inveneuntur prehibita . Gloss. ad dig . l. 4. tit. 6. leg. 28. all things ( of this nature ) are lawfull , which are not forbidden . Of the former , viz. the matters determined by God , do these texts only speake , and therefore concerne not the businesse in hand , where there is no such particular determination ; which will be evident , by considering that even in the Jewish Church we find the same things sometimes free , and lawfull either way , when they are not particularly determined ; but at other times , some one particular so determined , that another is made unlawfull . As for instance ; Sacrifices might lawfully be offered in e e Gen. 8.20 . & 17.7 . & 13.18 . & 20.15 . & 26.25 . & 33.20 Exod. 17.15 . & 24.4 . any place , before a particular determination , because no place was specially designed : but that place being determined , it was lawfull to Sacrifice f f Deut 12.5 , 6 , 11 , 13 , 14 , 26 , 27. no where but there . So for the voluntary , or free-wil-offerings , they might be offered at g g Levit. 1.2 , 3. & 2.1 Deut. 12.5 , 6 , 26 , 27. any time , because for them no time was appointed : But the Passeover might be celebrated only at one time , because the h h Exod 12.6 . Numb. 9.3 . precise time and houre was determined , and no time else allowed . It is unreasonable therefore , from the necessity of a command , and the unlawfullnesse of things not commanded , in those things which were particularly determined by God in the Jewish Church , to argue the like necessity , or unlawfullnesse , either in things left free to them , or in matters of order and circumstance in the Christian Church , which God hath never made the subject of any such particular determination . In the Jewish Church , where God had determined the Vtensils , the Matter , the Fashion of them ; the vestments of the Priest , &c. they might not vary in the least ; they might not use Brasse where God appointed Silver , nor place a Naile where God had not appointed . So in the Christian Church , in what we have a particular determination , we must not change ; we may Baptize with nothing but water , the elements in the Lords Supper must be no other than Bread and Wine ; because these are particulars of expresse institution ; but for the Quality or Species of the Wine , the Matter , or Fashion of the Cup in the Eucharist , we are left free because these particulars are not determined to us , as they were to the Jewes . Apply this to the other Rites the reason is altogether the same . But further , 2. §. ●6 . We may well collect ( as that Reverend and Judicious Prelate hath observed ) that i i Sanders case of consc . Lect. 6. §. 31. As from that , that Moses both in Retuals , and Judicials , from God did give many particular Lawes to the people of the Jewes ; it was the will of God , that that people should be so restrained in their duties under that Paedagogy , and Mosaicall discipline , as under a yoak or servitude , so that very few things should be left free to them : so from that also , that Christ the most faithfull interpreter of his Fathers will , did give unto the Christian Church but a very few Lawes of ceremonies , we do truly collect , that it is the will of God , that the Magistrates , and Christian people , should be permitted in there things their own liberty ; so that it is now free , for any private man of his own accord ( no command or prohibition of his superiours intervening ) to do , as shall seem in his own judgement to be most expedient ; and to the severall Churches , and their Governors to prescribe those thiugs , which according to the condition of the times , and place , shall seem to them to be most subservient to Order , Honesty , Edification , and Peace . 3. § . 37 Yet it may be observed also ( as the k k Sand. ibid. §. 31. same Reverend person hath noted ) That even under Paedagogy of Moses , the Jewes themselves ( to whom so many particulars were determined ) had not all the liberty of Rites in things pertaining to the worship of God so taken away , that it was not lawfull for them by their owne authority to observe , and to institute those things , which it is manifest , were never commanded either by God himself , or by Moses his servant . Of many , take these few instances . 1. The solemn Feast of the Passeover , by the Law expressely determined to l l Exo. 12.18.19 . seven daies , yet by a Law of Hezekiah , m m 2 Chr. 30.23 . and consent of the people continued seven dayes longer , and neither King nor people charged with sin for doing what God had not commanded . 2. The Feast of Purim n n Esth. 9. instituted by Hester , and Mordecay . 3. Severall solemn annuall Fasts ; in the time of the three last Prophets , foure o o Zech. 8.19 . solemne Fasts every year , observed among the Jewes when Moses commanded but one , and that one day only in the year to be observed in the seventh moneth . 4. The Encaenia , or Feast of the Dedication of the Altar , not commanded of God , but set up by p p Macch. 4.59 . Joseph Antiq. l. 12. cap. 11. Judas Macchabaeus and his Brethren , which yet q q Joh. 10.22 . Christ honoured with his presence . 5. In their solemn Fasts and penitentiall mournings , they wore sackcleth , sate on Ashes , or strewed Ashes on their heads , to which custom s s Mat. 11.21 . Christ alludes in his manner of speaking of Repentance , without the least dislike , and these were things by no Law commanded . 6. A custome among the Jewes before the Paschall supper , for the Master of the family to wash the feet of his own houshold , with which Rite , Christ t t John . 13. complied , and yet had this no Divine institution or command . And , 7. If to these we adde the great number of Synagogues built in every City almost , and Town for Sacred conventions which yet had no such command from God , it will be apparent , that even among the Jewes , who were in so many particulars determined , in their Rites and circumstances about worship , many things were yet instituted and taken up , and used without any speciall command of God , and without sin , as in the place cited , is largely shewed by that learned Pen. 4. § . 38 Now then , if so many things pertaining to the worship of God were lawfull for the Jewes to alter , and by their owne authority to appoint , under that yoak of severer Dicipline ; and yet in these things they were not charged with sin against that Law , Deut. 12.32 . There can be no probable argument drawn thence against us ; nor any reason given , why in such things the Christian Church , may not use and take the liberty of such constitutions , when God hath not so severely tied us up under such , or so many particular Lawes , and speciall determinations of his own ; when all these things , which are enjoyned us , are agreeable to the Generall rules of Order , Decency , and Edification .

§ . 39 We conclude then , that the want of a speciall command , or Institution of God , doth not make the Crosse in Baptisme , or any other Rite that we use , unlawfull to be either enjoyned , or used when in our use of it there is nothing contrary to the Law , or word of God . So that this branch of the Assumption that was to to be proved ; notwithstanding all these objections stand good ? and it is apparent , that the Signe of the Crosse in Baptisme , as the Church of England retaineth it , cannot be charged with impiety , either by prophaning that which is holy , or by hallowing that which is prophane or not holy .

CHAP. IV. 2. Our use of the Crosse , no matter of iniquity , or breach of the Second Table by a violation of charity , nor any just occasion of Scandal ; proved .

AS the Signe of the Crosse in our practice , §. 1. The Crosse in Baptisme no sin against Charity . is no sin against Piety in the breach of any command of the first Table : so neither is it a sin against Charity , in the violation of any precept of the second Table , which will be also manifestly evident by this Argument .

§ . 2 There can be no pretence of the violation of Charity , and so a sinne against the second Table by the use of the Crosse , unlesse it be in this one thing , as it is matter of Scandall , and giveth offence to many weak Brethren , and pions hearted Christians ; and so is contrary to the Sixt Commandement . Thou shalt not kill . Scandall , or giving offence , being in the a a Rom. 14.15 , 20. Apostles language a kind of killing , or destroying .

But the use of the Crosse , according to the costitution and practice of the Church of England , is not directly , or by any thing in it selfe , or its use , chargeable as guilty of Scandall , or giving offence &c. Ergo.

This use of the Crosse is no sin against Charity .

§ . 3 This is the Argument wherein the Major is evident , and not denied by any , that I know , nor was the Crosse , in the use of our Church , charged with any other crime in reference to the second Table , than this of Scandall , or offence .

§ . 4 The Minor shall be made good ; That the guilt of Scandall or giving offence , is not imputable to us , or chargeable on us for this use of the Crosse , will be manifest by these following considerations .

1. § . 5 It is not in us subjects a purely spontaneous , voluntary , or free Act , left to our liberty to use or use it not : but we are bound up by a Law to use it . Now when the comparison is between a Law , and a private Scandall , it is no hard matter to judge how we must walk . When the question is , whether we must obey a Law , or disobey for fear of giving offence to some by obeying ; supposing the matter enjoyned by the Law to be lawfull in it self , and nothing to be objected against obeying , but the offence given to some particular men . Here the positive determination of a Law must supersede the consideration of scandal . For , it is beyond dispute , a duty , to which conscience is obliged , to obey a lawfull authority in all things , which are not sin against God ; and consequently , to do , what a Law made by such authority requireth : And in this case , we are not to consider , what the event is like to be as to privative offence , but to do our duty . Now , here is a Law , made by a full and just Authority , commanding this use of the Crosse , which is proved to be in it self lawfull to do : The scandal then of some men at our practice is no fault of ours ; nor can we be charged with that guilt , because we are not lest free to forbear this practice , but are obliged by a Law . Were the act purely spontaneous , wherein we had a perfect liberty ; in such a case , not to consider a weak brother , and to be an occasion of offence , is an high breach of Christian Charity : and such were the cases , which the b b Rom. 14. 1 Cor. 8 , & 10. Apostle putteth , about dayes and meats , wherein the Christians had perfect liberty ; and he that knew his liberty , might do as he saw expedient : being not bound by any Law , he was free as to himself ; but onely bound in charity , in case of scandal to his brother . But , when we are tyed up by a Law , we are not free to act as we please ; The case is different , and the scandal cannot be charged upon as who do but our duty in obeying a Law , which we are bound not to resist . Again , 2. § . 6 In this present case , as the minds of men now are , it is not possible for us so to walk , or to practice either way , but some occasions of offence will be given by us , or taken by others . Some are for , some are against this use of the Crosse : Our Superiours command it , our Laws enjoyn it ; some of our Brethren oppose it , and are offended at it : if we use it , we offend these Brethren ; if we use it not , we offend our Superiours , we despise a publick Law . In this case , what is to be done ? without doubt we must compare the offences ; and since that , unavoidably we must do one , then , è malis minimum , of evils choose the least . Compare the scandals , ( whether given or taken ) avoid the greater , when ye cannot avoid both . One is publick , the other private ; one is a scandal to Authority , to our Superiours , against a publick Law ; the other only a scandal to some particular , doubting , weak Brethren . Now certainly , the sinne is greater to offend a Community , than to offend a private person . If scandal be taken by some particulars , we cannot help it ; we are obliged to obey , and to disobey , would be a scandal of an higher nature , a sin of a far deeper dye . But farther . 3. § 7. The nature of scandal opened . Howsoever some of our Brethren may take offence , yet it is unjustly . For by our use of the Crosse , as enjoyned , there is no scandal , nor by any thing in this use , occasion of scandal given by us . Let us consider a little the notion of scandal , as the Scripture useth the word , and then apply it to the present case . I know but two words used in Scripture to expresse this . The one is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which , though it be scarce found in the ancient pure Greek Authors , yet it is very frequent and familiar in the Hellenists , and the Greek of the holy Text. The Septuagint use this word to interpret , sometimes the Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 c c Psal. 50 20. reproach or slander ; sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d d Josh. 23.13 Jud. 2.3 . & 8.27 . 1 King . 18.22 Psal. 69.22 . & 106.35 . & 140.5 . & 141.9 . an halter or snare ; sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 e e Psal. 49.10 . which they seem to have mistook for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and , ( which is from the same roote ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 f f Levit. 19.14 . 1 Sam. 25.31 Psal. 119.165 . a stumbling-block , or , occasion of falling or tripping . And in the New Testament we meet it every where almost . If we consider the notation of the word , in its primary signification , ( whether it be deduced from the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by an easie mutation made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or from the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to halt , though this may seem also to come from the Hebrew Radix , it comes all to one , ) it is the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and signifies a stake , or such like piece of Wood , sharpned , and g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hesych . & etymol. ex Hom. Pl. v. v. 564. burnt at one end , and so hardened by the fire ; which they used instead of a Dart , &c. but afterwards it was used more generally , for any thing lying in the way , that we are apt h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eustath . to trip or stumble upon , or be hindred by , in our going , hence i i Per suros praeacutos , & offendicula incedere . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is to walk among sharp stakes , or stumbling blocks ; such a thing is scandalum , such a stumbling block in the way : or as others say , some crooked piece of wood bearing up a trap or a grin , whereon who so happens to trip , he falls into the snare , or is taken by the trap ; by means whereof he halteth or falleth . The other word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , any thing that lyeth in the way , that men stumble upon or trip against . Now then being translated to a metaphorical and moral sense , that is a scandal , or matter of offence , which any way is an occasion to interrupt our even and free progresse in our Christian course .

That then is a scandal 1. § . 8 Which is occasion of sin , which being laid before men , occasions them to stumble and fall . Thus there is a scandal , 1. By corrupt Doctrines . These are scandalous , when they encourage to loosenesse , and k k Ezek. 13.22 . strengthen the hands of the wicked , &c. 2. By evill example . Thus our sins are scandalous , when by our example , others are encouraged to sin so with us : thus was Peters dissembling a scandal l l Gal. 2.8 . to Barnabas . 3. By indiscreet managing of our Christian liberty . Doing that which in it self is no sin to us , who know the indifferency , before others who know it not ; by which means they also , either , 1. Do so , and sin , because they mistake the end . Such was the scandal of eating meat offered to idols : The well instructed Christian knew an m m 1 Cor. 8.4 , 8. Idol was nothing , and meat nothing ; he regarded no such thing , but n n 1 Cor. 10 25 , 27. ate whatsoever was sold in the Shambles , and gave God thanks . But when this was declared to be o o 1 Cor. 10.28 . & 8.7 , — 13. meat offered to idols , he was to abstain , least others should be scandalized , ( i. e. ) stumble by his example , and eat also , and sin by eating in conscience to the idcl . Or , 2. They do so , and sin , because they do it doubting , fearing they may not do it ; p p Rom. 14.21 , 22 , 23. not in faith , onely drawn by example . Or , 3. They being weake , and knowing not our liberry , are induced to judge , q q Rom. 14.10 , 15. and condemn us and our way ; and so sin by rash or uncharitable censures . 2. § . 9 Scandal it is , when the thing , which we do , interrupts and hinders , and troubleth our brother in his way : though it occasion not his sin or falling , yet , it hinders his free , chearfull , and peaceable progresse ; that he cannot go on with that alacrity , as otherwise he would . So is the word in the Psalmist ; r r Psal. 119.65 . Nothing shall offend them , or be a stumbling block to interrupt their peace . Thus was the coming forth of s s Judg. 11.35 . Jephtha's Daughter , accidentally a scandal , ( as the Septuagint render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) or such a stumbling block , as did much hinder the progresse of his joy , and raised a trouble in his soul . Such is that , which is matter of grief and sorrow to a soul ; as in the words of Abigal to David , t t 1 Sam. 25.31 . This shall be no grief to thee , ( i.e. ) according to the Hebrew and Septuagint , no staggering , or stumbling , or scandal ; ) nor offence to my Lord . Such a scandal as this the Apostle condemneth in the use of meats , If thy Brother be grived , u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 14.15 . or made sad — thou walkest not charitably . Such was the scandal mentioned by the Prophet , given by those lies of the false Prophetesses , x x Ezek. 13.22 . Which made the heart of the righteous sad , which God would not have made sad . 3. § . 10 Scandal it is , when it is an occasion of slander or reproach , against which the Apostle adviseth , y y Rom. 14.16 . Let not your good be evil spoken of . Every thing is pure to the pure , ye know your liberty ; but by the abuse and indiscreet ordering of this , there oft comes a reproach upon our profession , and upon the way of the Gospel , as if that opened a doore to all licentiousness , and did embolden us to any thing , to break all Lawes of God ; because ye regard not that , wherein those weak ones think they still are bound . Take heed of this , for this is a scandal or stumbling-block , 1. To the weak , or not well-instructed Christian ; to alienate his mind from the Christian Profession , and so becomes the Ruine , or , z z Rom. 14.15 . 1 Cor. 8.11 . destruction of him for whom Christ died . 2. To the Heathens , and those without ; while it layes a block in their way , and discourageth them from coming in to the Church , who , by such carriages , judg the way of Christians to be no better than their own ; yea , or such as becomes not a sober peaceable man ; or wherein a man may expect no joy or comfort more . Thus are the Idols of the Papists , a scandal to the Jew : Thus are the divisions , schismes , unjust and treacherous dealings of Christians , a scandal to the Turks and Pagans ; The rebellions and schismes of some Protestants , a scandal to the Papists ; The sins of Professors , a scandal to Religion ; when they bring a reproach upon the Gospel a a Rom. 2.23 , 24. , and cause ungodly men to speak evil of all zealous faithfull Christians , and judge them all evil doers , and men of no Conscience , yea , even Religion to be but a mask and a pretence . Therefore , doth the Apostle so earnestly presse an honest conversation b b 1 Pet. 2.11 , 12. to avoid this scandal . These things , I judge , fully comprize the whole nature of scandal , nor can I conceive any thing to be a matter of scandal , but as under one of these notions .

§ . 11 Now by the use of the Crosse , as it is enjoyned us , there is none of all these scandals given by us ; nor can it be justly taken from this our use , as it will appear by a review of the particulars .

1. It is not , it cannot be , by any just inference , §. 12. The Crosse no scandal , as occasion of sin . an occasion of sin to any , and so , no scandal in the first notion ; which will be clear by these things .

1. The thing it self is proved for the matter of it , and in our practice lawfull : and by our example should others use it , if they do no more than we do , and by the Laws are enjoyned to do , they shall not sin ; they cannot sin in doing a lawfull thing : if they do more , or make more of the Crosse than is meet , or the Church allows , the sinne is theirs , there is no occasion of such a thing given by the Church , which hath publickly declared how farre she allows , and commands this practice .

The onely Objection , that I know , §. 13. Object . that can be laid against this , is , That by this means some are encouraged to do it , who yet doubt whether it may lawfully be done . And then as c c Rom. 14.25 . He that doubteth is damned if he eate , so by parity of reason , He that doubteth is damned if he use the Crosse ; because he doth it not of faith , and whatsoever is not of faith is sinne .

But I answer , the Case is not the same , nor indeed alike . Answ. For ,

§ . 14 1. In the matter of meats , there was an expresse Law of God putting a difference , making some meats unclean , and not to be eaten by the Jewes . These being now brought to Christ , some of them did not know whether this Law were repealed or no , yea did conceive still the obligation of it to lye upon them . He that knew his liberty , and that now d d Acts 1● . 13 , 14 , 15. nothing was unclean , but all things e e 1 Tim. 4.4 , 5. sanctified by God , to them that received them with tanks giving ; that f f 1 Cor. 8.8 . meat commendeth not us to God , whose Kningdome consists not in meats and drinks , and such low , carnal observance , but in g g Rom. 14.17 , 29. righteousnesse , peace , and joy in the holy Ghost , those high and spiritual duties ; This man might eat any thing , ( as in reference to himself ) h h Kom. 14.22 . Happy is he that condemnes not himself in that , which he alloweth ; so that he was no occasion of offence to his Brother , who understood not this liberty : For , he , that was ( not , doubting , but ) i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 putting a difference , according to the Law , juding that he ought still to make and observe that distinction of meates ; This man , if he eateth , he sinneth , and is in danger of being condemned , because in his practice he goeth against that Law , to which he judgeth yet he is obliged . The Law makes it unclean , this Law he judgeth to stand still , and therefore esteemeth the meat unclean ; if he yet eat , he sinneth against conscience . His sin is not , because he doubteth whether he may eat or no ; but because he doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 make a difference of meats , as the Law did , and judgeth himself obliged not to eat , and yet eateth . But in the use of the Crosse with us , there is no Law of God expresly forbidding it , nor ever was there such a Law declaming it , not to be used ; and therefore there cannot be any such scruple , whether such a Law ( as never was ; but there was about meats ) should oblige us now . It is one thing to make such a distinction , as the Law certainly once did make , and we do not know it repealed ; to judge it doth so still , and therefore dare not eat : another thing to be onely scrupulous , or have some doubt , whether ever there were such a Law ; or suspicious there may be something consequentially forbidden , where we are not clearly and fully convinced . And this is our case , which therefore , the Apostles argument reacheth not . Again

§ . 15 2. The eating or forbearing meats there , was a spontaneous act of their own , they were not by any constitution of Church or state required not to make that distinction , nor enjoyned to eat all things ; they were thus far free , and while they judged the distinguishing Law obliging , they must needs sin , because they had liberty to keep it if they would : it was their own voluntary spontaneous act , if they would eat , what they judged forbidden meats . But in the case of the Crosse , our act is not spontaneous , freely taken up by our selves ; but imposed on us and enjoyned by those who have authority to command . And this much alters the case . A bare scruple , and single doub●●s enough to oblige us to supersede an action , wherein we are at liberty , and may forbear ; but such a doubt is not sufficient to deny a work , which the Law requires . For obedience to a Law is a duty to which we certainly are obliged ; our scruples may be groundlesse , at most they are but doubts , and uncertain fears : and the bare fears of uncertain sins , cannot be a ground sufficient to oblige us to deny , or to justifie us in denying a certain duty . So that notwithstanding this objection , if any use the Crosse , being thus obliged , here is nothing to prove that they should sinne , in so doing .

§ . 16 2. If any sinne , in their censures , and judging of those that use it , this cannot be charged on the users , who are not at liberty to gratifie the weaknesse of men , because they are obliged by a Law , and must do it . And if any shall condemne them , as Formalists , or harshly censure them for doing their duty , ( in Signing with the Crosse ; ) the sinne must lye , not at the doores of them that obey , but of them that so unjustly censure them . The scandal is unjustly taken by the one , not given by the other . The sinne is his , who so censures the practice ; it cannot be his , who must so do , and cannot be excused from it .

2. As for scandal , as it is a matter or occasion of reproach , §. 17. The Crose no scandal , as occasion of reproach . neither in this sense can our use of the Crosse be charged with it . For

1. It cannot be charged with any such enormous crime ( as scandalous sinnes are ) that should ( as those false Teachers by their destructive sects , covetuousnesse , and other pernicious wayes , did ) k k 2 Pet. 2.1 , 2 , 3. cause the way of truth to be evil spoken of . In this its greatest enemies will clear it , and malice it self never durst charge such a thing upon it .

§ . 18 2. Nor can it be charged with being any such reproach to the Gospel , or Christianity , as to be a just stumbling-block in the way of the Jewes or Pagans , to hinder them from embracing the Christian Faith and Doctrine . True it is , both Jewe and Pagan Gentile did , and do still , stumble at the Crosse ; yet not at the Sign , but the thing , viz. A crucified Lord and Saviour . It is Christ who is that l l 1 Pet. 2.7 , 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . stone of stumbling and rock of offence , to the unbelieving and disobedient , who stumble at the Word . That we Sign children with the Crosse , troubles not them ; but , that we adore and worship him as God , who died like man : that we professe the same Person , God and man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , m m Isa. 7.14 . John 1.14 . God Man : That we believe him a second Person , n n Luke 1.35 . a Sonne , yet the same , o o John 20.30 . Coëternal and Coëssential with the Father : that we adore and worship Three , yet acknowledge them but One , and the same God , a p p 1 John 5.7 . Tri-Vnity : That we expect life from him , q q Mat. 27.40 , 42 , 43. who could not save his own : that we believe in him , trust on him , follow and obey him , as the r r Col. 2.6 . Lord Redeemer , and s s Rom. 9.5 . over all God blessed for ever ; who yet was most shamefully , and basely t t Matth. 27. Mark 15. Luke 23. John 19. crucified among the u u Isa. 53.9 , 12. worst of Malefactors , without the gates of Jerusalem . This is that which is to the x x 1 Cor. 1.23 . Jewes a scandal , or stumbling-block , and to the Greeks , the Pagan Gentiles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unsavoury vanity and folly . And if we should remove this stumbling-block , it would be the way , not to bring them over to our Faith , and make them turn Christians ; but for us to forsake our Faith , and go over to them , and turn Jews or Pagans . For that which is the scandal , is the very substance of our Faith and Religion : This , with the y y 1 Cor. 2.2 . Apostle , we are to Preach and maintain , even Christ crucified , which , whatsoever it be to them , yet is to us , z z 1 Cor. 1.24 . Christ the wisdome of God , and the power of God , even a a Rom. 1.16 . the power of God to salvation . This we glory in , and are bound to glory in , and we therefore use this Sign , that Jews , Turks , Pagans , all may know that we b b Gal. 6.14 . glory in nothing , save in the Crosse of Christ , which they so much deride and reproach .

§ . 19 3. All the difficulty is , and doubt , whether it may not be a scandall ( in this notion ) in the way of weak Christians , who looking upon this use of the Crosse as bordering upon Idolatry , take occasion to think and speak evill of the way of God , and of the truth , and worship of God amongst us , as if it were nothing but a way of Superstition and Formality , or worse , This scandal , though it is not given by the Churches practice , as any thing in the use of this Sign , yet I know it is taken ( but unjustly ) by many , whose great argument ( as I have sometimes heard it urged ) is this ,

Object . What hath been abused by the Papists to Idolatry , and is not commanded of God , is unlawfull to be continued in use by us .

But the Crosse hath been so abused by them , and not commanded by God ,

Therefore , it is unlawfull to be continued among us .

The Minor they take for granted : the Major they prove by analogy , from the instance of the Brazen Serpent , which ( though set up upon good grounds , as a memoriall of their deliverance , and the c c Num. 21.9 . Healing of the stings of the fiery Serpents , yet ) when abused to Idolatry , was d d 2 King . 18.4 . broken to pieces by Hezekiah .

The Ministers in the Diocesse of Exon , who refused subscription , soone after the conference at Hampton Court , go yet higher , and would prove it an e e See Hutton answ. to Reas. &c. c. 26. p. 142 , 152 , &c. Idol , and the use , Idolatry . Strange ! but thus they venture on it .

Whatsoever is an Humane similitude of a thing , whereunto any give Religious worship , and is by some worshipped , that is an Idol .

But the Signe of the Crosse is asimilitude , whereunto many give Religious worship , and it selfe is religiously worshipped .

Ergo , It is an Idol , and the use of it , consequently , Idolatry , and to be abolished .

And these also urge the example of Hezekiah , and the Brazen Serpent .

Here is indeed a Scandall taken : and a great one too : §. 20. Answ. and we see , by some the Reproach is laid high against the Church . Whether it be justly taken , or any reall occasion of such a Reproach or Scandall , be given by the Church through this use of the Crosse , we shall now consider .

§ . 21 1. That it cannot be given by particular Ministers in their use , and therefore is the Scandall unjustly taken at us , is evident ; because we are not free , but by a Law determined ad hoc possibly , were we every one left fully to our own liberty : where the weaknesse of our Congregations would bear it , but they would be ready to judge it Idolatrous , and Superstitious ; I conceive we were bound by the law of charity so far as to condescend to their weaknesse , as pro tempore , during the time ( at least ) of their weakenesse , ignorance , or misprission ; untill they are betrer instructed , informed and established ; to forbear such an use , and not to lay any such occasion of Scandall before them . But when we are bound up by a Law , and a publick constitution , the case is otherwise : if any through weakenesse or mistake will judge evil of us , we cannot help it ; the sin is theirs , we give not the occasion , but do our duty .

§ . 22 2. What then ? shall we lay the guilt upon the Church , or her Governors , or the Publicke constitution ? No , in no wise . To charge Scandall upon a Church , and an established Law , is a sin of an higher nature than men generally are aware of , let us see if we cannot clear them also . Scandall is indeed taken against the Church-constitution , and Reproach is laid upon her Publick worship , as being Superstition , Idolatry , or bordering upon Idolatry : at least , as using that , which hath been abused to Idolatry , and ought therefore to be abolished . But hath the Church by her constitution or practice in this thing given any just occasion of these hard thoughts , censures , or Reproaches ? I thinke not , which I shall manifest by applying these answers to the above mentioned arguments .

§ . 23 1. The Minor of the former argument , that the Sign of the Crosse is abused by the Papists to Idolatry , which is taken for granted , is not perfectly true , unlesse it be meant of the materiall Crosse , which they worship indeed with an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( in their own language ) yea a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But the Signe of it ( as it is used in Baptisme ) they do not , that ever I read , that they abuse it to Superstition , and to many ridiculous actions , and odde ends , we grant ; but to Idolatry , may seeme too high a charge . Let us ( as the proverb is ) give the Devill his due , and not charge the Papists with more than they are really guilty of .

§ . 24 2. But the Major is evidently faulty , and to be denyed , for though we grant it , not commanded of God , and abused by the Papists , yet the abuse among them proves not the use unlawfull among us . For ,

§ . 25 1. That some abuse , or give Religious worship to a thing where it is not due , this cannot make that thing an Idol generally to all , but only to themselves who so worship it . It may be an Idol there , and Idolatry , among them , who worship it : but it is no Idol , nor Idolatry , nor bordering upon Idolatry among those who worship it not ; but professedly , and publickly condemne such an abuse , or our Church openly and expressely both the Cannons and constitutions about the use of this Sign ; who though she leave it out of her Rubricks , yet retaines it , and publishes her mind sufficiently in her constitutions . Were we guilty of this abuse ; had our Church ever worshipped , or required us to worship the Crosse ; and so been guilty of Idolatry or Superstition in this use ; there had been somewhat to be grounded on that argument ; and some reason to remove the occasion . But what they doe beyond the Seas , what is done among the Papists , whom we acknowledge a most corrupted Church ; how that should concerne us , who are nothing at all concerned in their practice , and have cast out their Superstitions , I understand not . Yea farther , § . 26

2. I conceive , that had we also so abused this , yet the former abuse is not a necessary ground of abolishing this Rite , unlesse that abuse had still continued . When corruption and abuse is so closely joyned and annexed to the use of a thing , that we cannot separate the one from the other in the practice of men ; here we must abolish the thing , that we may destroy the corruption . But when the abuse may be separated , yea and actually is separated from the lawfull use ; I see , not why we may not retaine that thing , and the lawfull practice , I see no reason why a former abuse , should make a present use unlawfull . when we really see that abuse is taken away . This hath our Church done in the use of the Crosse in Baptisme , where ! cannot but much commend and reverence her practice in reforming her self from the Romish coruptions in these two things .

§ . 27 1. Her charity , and love to Peace and communion ; that as many things as we may retaine fellowship and communion in with the Antient Church , with them of Rome , yea all Christians in the world ; all things that are lawfull to be used , and where she can separate the corruption from the laudable and proper use ; these she retaineth ; to shew that though she reformed , yet she cut not off her self from the body of Christians , nor denied the communion of Saints ; nor forsooke the fellowship of the Church .

§ . 28 2. Her wisdome ; when she must differ from them , and forsake them , or forsake the uncrring rule which her Lord hath given her ; she knoweth when and where to differ . When she findeth such an intollerable abuse in a Rite or Ceremonie , which ( like f f 2 King . 5.27 . Gehezies leprosie ) inseparably cleaveth to it , and cannot be cured till the Ceremony it self die , or be abolished ; here she will abolish the Ceremony , that she may avoid the corruption ; but where she can make a separation , and purge the Rite from all such abuse ; she knows how to retaine the Rite , and banish the corruption from the use of it . This we see evidently she hath done in this , the Signe of the Crosse in the two Sacraments . Take it in the Learned Huttons words .

1. §. 29. Hutton . Answ. to Reas. &c. c. 26. p. 156 , 157. The Signe of the Crosse , in the Lords Supper , we allow not , because neither so Antiently , nor so genarally , nor so simply received . Not so Antiently ; for it came in but of late yeares , in the Eucharist ; not so generally , for it had not that publick approbation , as in Baptisme : not so simply applyed , for it is rather taken from Sorcerers than good Christians , and beholding to Heildebrand's Magick , almost one thousand years after Christ . The danger , in the use of it there , appeareth , because it nourisheth the grounds of conjuring , and odde principles in the mystery of the Black Art by Masse-Priests crossing the Bread and Wine , both at once , and severally . At once together three times , then each severally apart , once ; then again once and thrice ; and afterwards thrice and once ; with a Crossing of himself between all this ; first with his hand , then with the Host he Crosseth the Chalice three times , then two odd times more , to make up the five wounds of Christ ; then with the Patin he Crosseth himself once , and the Chalice three times with a piece of the Host ; and once himself again with the Host over the Patin : and lastly once , himself again with the Chalice . All which vanities stand not with the simplicity of Christs holy institution , but take their beginning from Sorcerers and Magicians , who do glory in one , three and five , and the like g g Necte tribus nodis ternos Amarilli colores . Virg. Eccl. 8. See more in Vierg . de praestig . daem . l. 5. chap 4. Corn. Agr. de vanit . scien . c. 47 , & 48. & de occult . Philos. l. 2. c. 4 , 6 , 8. odde numbers .

§ . 30 2. But in Baptisme we still allow the Signe of the Crosse , because Antiently generally received , and simply applied ; and though abused by the Papist , yet we could separate ( and have done so ) the corruption that is among them from the lawfull use that is retained with us . Though they , and we , both us do use the Signe of the Crosse , and that in the Sacrament ( Baptisme ) yet to a man of understanding the difference is great . ( For indeed the Popish corruptions are all purged out of it , as we see in the particulars ) sc. For 1. They hold that with it they h h Gre●z . de crnce . l. 4. c. 36. & 59. Consecrate Baptisme it self ; we only use it on the child Baptized . 2. They make it a part of Divine worship , we do not . 3. They in an unknown tongue , not giving a reason why , nor to what end ; we in an known language , giving all to understand , that we are far from Popery , or superstition . 4. They hold the Sacrament of no force , or very small , many of them denying a child without the Crosse can have his Christendome ( as they call it ) we disclaime that Doctrine . 5. They make it a matter of merit to deserve by ; we neither know , nor preach any but the merits of our Lord and Saviour . 6. They judge the Signe of the Crosse i i De consecrat. dist. 5. c. nuuquid . a matter of necessity unto salvation ; we only a thing indifferent in its own nature , that may be left , or retained , as Authority seeth good . 7. They , as of the k k Gretz . de cruce l. 4. c. 13. essence , that without sin may not be omitted ; we as an accident , that upon lawfull cause may be separated . 8. They l l Bellar. de sanct. Imag. l. 2. c. 30. worship it ; we do not . 9. They use it m m Gretz . de cruce l. 4. c. 36. to drive away Devills ; we ascribe no such virtue to it . 10. They use it daily , hourly , every moment , upon every occasion ; we but once in Baptisme . 11. They in every Part of the body ; we only in the Childs Forehead , and but once only , in token he is not to be ashamed , &c. 12. They write , it satisfies for sin , and n n Per crucis hoe signum depellitur omne malignum . preserveth from evill ; we prove the contrary . 13. They teach it an infallible marke , to distinguish a true professor from an Hereticke . 14. They teach , that nothing can be consecrated without it ; we disavow that Doctrine . 15. They say it can , and doth o o Gretz . l. 4. c. 49. cure bodily diseases ; we find no such thing . 16. They teach , it hath a virtue against all Inchantments ; we rather doubt it , as they use it , an Inchantment it selfe . 17. Some among them p p Gersom . serm. de B. Virg. part. 3. consideratione . 2. Cajetan . in Thom. &c. hold it may stead children in place of ! Baptisme ; we deny it . Here we see then , there are such , and so many differences between us and the Papists , that though we use the same Signe once , yet we are far from owning their superstitions ; nor can our Church be therefore charged with Popery in this thing , nor indeed , q q Duo cum faciunt idem , non est idem . to do the same thing as they do . So that possible it is to retain ( as we do ) a lawfull use , separate from all superstitious , or Idolatrous abuses . Therefore whatsoever abuses have been , or yet are in the Church of Rome , they are not chargeable on us who deny them : nor is it necessary for us to lay aside the use of this Signe of the Crosse , when we have thus purged it from the Popish corruptions , and may keep it so purged still : nor nor do the abuses of others of which we are not guilty , former abuses among our selves ( if any have been ) which are not continued sull , necessarily engage or oblige us to do it .

§ . 31 3. Hence are we helped to a ready answer , and easie solution , to that Analogicall Argument drawne from Hezekiahs act in Breaking the Brazen Serpent ; for indeed the Analogy holds not , the case is different . For ,

§ . 32 1. The Brazen Serpent , was not a signe only , but that very materiall , numericall Serpent , r r Num , 21 . 8-2 King . 18.4 . which was made by Moses , and was the instrument of the deliverance of their Fathers , and was preserved to that day ; and people therefore were more ready to worship that , as if that had saved them ; and so it was a more difficult thing to separate the Idolatry from the memoriall : But in this Rite , we have only a transient resemblance of a Crosse , and nothing remains visible after the Action ; and so nothing to be objected to our eye , or in danger to be abused , or , so to be worshipped .

§ . 33 2. That Brazen Serpent was so abused , and Idolized , not by others , but by themselves ; and there was reason therefore to take from them that object of their own Idolatry . But this Signe of the Crosse , was not so abused by us , but by the Romanists , who widely differ from us in many main points and practices of Christianity . Though there may be some Argument from this Act of Hezekiah , to take away the Crosse , and the use of the Signe among them , who do so abuse it ; but it concerns not us , who are not chargeable with such abuses .

§ . 34 3. Farther , The Idolatry about the Brazen Serpent was not only sometime the sin of that people ; but it continued among them till the very time of the breaking of it . That Zealous King therefore justly removed that Monument , because the Idolatry accompanying it could not otherwise be removed . Had it been free from that abuse , it might have stood , and served still as a remembrance of Gods goodnesse ; but being not so , it must away , it is but Nehushtan . But there is no such thing in our use of the Crosse ; no superstition , in the practice of the Church of England , cleaving to it , or continued among us . Therefore from Hezekiah's destroying that , to which they still burned incense , to argue the necessity of abolishing the use of the Crosse with us , who so abuse it not , but condemne such abuses , is a most illogicall way of arguing , whereas were there abuses , yet wise Reformers will consider first , whether they can remove them , and not destroy the subject to which they cleave . To cure alwayes by Abscission doth seldom commend the Chirurgeon , or is pleasing to the patient : He cureth best that can 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so restore the part ill affected , that it still shall continue an Ornament , or Grace to the body , as it was before . To use a thing ill , and not to use it at all , are both extremities , and to be avoided : he rightly makes a redresse , who stripping off the abuse , preserveth the good use of a thing . There is an error both on the Right , and on the Left , and s s Prov. 4.27 . both to be shunned . It is a madnesse , for the avoiding of a few drops , to plunge over head and eares in water ; to t t Incidit in Scyllam cupiens vitare Charybdin . shun a gulfe and strike upon a Rock ; to u u Dum vitant stulli vitia , in contrariia currunnt avoid one vice , and embrace another . Blessed are those pious , holy , humble , and peaceable spirits , that know how ( and take care to do so ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to make streight steps , and turne aside neither to the Right hand , nor to the Left : Neither sinning against charity , by giving occasion of offence , when they can avoide it ; nor against duty , and Justice , by disobeying a Law , under which they live , when the matter commanded is lawfull to be done : such as is this Rite , the Signe of the Crosse , which being enjoyned by a Law , is cleared also to be no just occasion of this kind of Scandall ; nor matter of just Reproach to us , or the Church .

Object . 3. §. 35. The Crosse no Scandall , as justly Grieving a Brother . There remaines but one notion of Scandall more , and that is , as it doth interrupt the peace and joy of our Brother , being matter of Trouble , or Griefe to him . Here , I think , no sober dissenter will be so uncharitable as to charge it so high , as a Crime , or Abomination equall to the Lies of those Prophetesses in Ezekiel , x x Ezek 13.22 . which made the heart of the Righteous sad , which God would have not made sad : But it is indeed charged with such a Scandall , as was given by eating of some meats among the Romans , and it is thus argued : If when a weake Brother was grieved with that use of their liberty in eating such meats , as the Law made uncleane , they y y Rom. 14.15 . might not eat them ; then if our Brother be grieved by the Signe of the Crosse , we may not use it , &c.

But howsoever it be urged , §. 36. Answ. the same answer will serve both . And the answer , which I shall make , I shall take from those hints , which I have seen in a transcript of a private letter , written long ago ( and was in many hands ) said to be that most judicious Doctor , now Bishop Saundersons , in reference to the use or forbearance of the publick Liturgy , during the late troubles , and the violent extrusion of it out of the Church ; about the nature of Scandall , and the vilidity of the Argument drawn from thence , which will be very applicable to our present case , Now then .

§ . 37 1. I must premise this , That the use of the Crosse is expressely required of us by a Law , which , for any thing in the matter of it , hath been proved , may lawfully be complied with : But yet some out of weaknesse or misprission judge otherwise of it , and are offended , or grieved by such an use . The only question is now , what are we to do in this case ? Are we to obey the Law , though some be offended ? Or are we so far to condescend to the weaknesse of these , as for their sakes to disobey the Law ? Is this Argument of Scandall sufficient to oblige us to , or justifie us in forsaking the Publick constitutions ?

§ . 38 2. This premised , I give these particular answers .

1. It seemes a very unreasonable thing in such cases as these , when we are not left to our owne acts ; or discretions , but bound up by a positive Law , that the fear of Scandalizing our weak brother , ( which is only Debitum Charitatis ) should lay upon us such a peremptory necessity of complying with their weaknesse , as that for their sakes we must disobey the Law , whatsoever inconveniences or mischiefs may ensue thereupon : whereas , the duty of obedience to our known , and legally established Governours , ( which is Debitum Justitiae , and therefore obligeth more , ) imposeth upon us a necessity of doing that , which if we should not do , we should sinne against God , who hath commanded us to be subject , and to obey z z Rom. 13.5 . for Conscience-sake . Besides ,

§ . 39 2. Arguments drawn from Seandal , in things neither in themselves unlawfull , nor ( setting onely this matter of Scandal aside ) inexpedient ; ( such as our use of the Crosse is presumed to be ) as they are subject to many frailties otherwise , so are they manifestly of no weight at all , when they are counterpoysed with an apparent danger of evill consequents ; and equal , yea greater Scandal on the other side : for in such cases there is commonly equal ( if not more ) danger of Scandal to be taken the quite contrary way . We may see it clear in the case in hand . It is alledged on the one side ; if we use the Crosse , many weak , scrupulous Christians will be offended , and grieved at us , and judge ill of us , and our worship . But on the other side it is apparent , if we do not use this Sign as the Law requireth , then , 1. Our Governours are offended , the Church scandalized , because her publick constitutions are violated . And , 2. Men , that are not over-scrupulous , will , when they see us take liberty of disobeying in one thing , be encouraged to take a greater liberty in dispensing with the Laws in other things , to the despising both of the Laws and Governours , yea and Government it self . And , 3. By our denying or disputing against this use of an Innocent Rite , men that have tender Consciences , or scrupulous Spirits , will be induced to entertain scruples , where they need not , nor is there cause of them ; sometimes , possibly , to their own undoing , and to the damage of the people under their charge and Ministery . And really , these Scandals are so much the greater , as they are too manifestly given , and are more than probable occasions of those sinnes and stumblings ; whereas the former sort , though taken by others , is not given by us .

§ . 40 3. But , what cometh home to the matter , and taketh off the Objection fully , is this : That in judging cases of Scandal , we are not to look so much at the event , what it is , or may be ; as at the cause whence it comes . For sometimes , there is just cause of Scandal , and yet no Scandal followeth , because it is not taken : Sometimes , Scandal is taken , and yet no just cause given : Sometimes both cause of Scandal given , and Scandal thereat taken . But no man is concerned in any scandal , that happeneth to another by occasion of any thing done by him ; nor is chargeable with it , farther than he is guilty of having given it . If then we give Scandal to others , and they take it not ; the whole guilt is ours , and they are faultlesse . If we give it , and they take it ; we are to bear a share in the blame , as well as they ; and that a deeper share too , for vae homini , a a Matth. 18.7 . Woe to that man , by whom the Scandal , or , offence cometh : But if they take offence , where we give none ; it is a thing we cannot help ; and therefore the whole blame must lye upon them , and not upon us . The guilt of Scandal is no more chargeable upon us , who give not the occasion , than upon Christ , who was to the Jew b b 1 Pet. 2.8 . a stone of stumbling , and rock of offence , but through their unbelief and disobedience ; or , than the guilt of those c c Matth. 10.34 , 35. divisions of Father against Son , &c. are chargeable on Christ , or the Gospel , by which corrupt men took occasion , though neither Christ , nor the Gospel gave any occasion of such things . Wherefore if at any time any doubt shall arise in the case of Scandal , how far the danger thereof may , or may not , obliege us to the doing , or not doing of any thing proposed ; the resolution will come on much the easier ; if we shall but rightly understand , what it is to give Scandal ; or , how many wayes a man may become guilty of scadalizing another by his example . The wayes , I conceive , are but these four .

1. §. 41. Four wayes of giving Scandal . When a man doth something before another , which is in it self evil , unlawfull and sinnefull . In which case , neither the intention of him , that doth it , nor the event , ( as to him , that seeth it done ) is of any consideration . For whether the doer had an intention to draw the other into sinne or no ; the very matter or substance of the action being evill , and done before others , this is sufficient to render the doer guilty of having given Scandal ; though he never had any intention so to do , nor was any other scandaelized thereby . Because whatsoever is of its own nature evill , is of it self , and its own nature scandalous , and of ill example . Thus did the d d 1 Sam. 2.17 , 22. sons of Eli give Scandal by their wretched prephanenesse , and greedinesse about the sacrifices of the Lord , and their shamelesse abusing of women at the door of the Tabernacle : Thus did David give great Scandal also , e e 2 Sam. 12.14 . in the matter of Vriah . Here the Rule is , Do nothing that is evil , for fear of Scandal .

§ . 42 2. When a man doth something before another , with a direct intention and formal purpose of drawing him to commit sinne . In which case , neither the matter of the action , nor the event is of any consideration . For it makes no difference ( as to the sin of Scandal ) whether any man be enticed thereby to commit sin or not : or , whether the thing done were unlawfull or not : So as if it had but f f 1 Thes. 5.22 . an appearance of evil , and from thence an aptitude of drawing another to the doing of that , ( by imitation ) which would be really and intrinsecally evill . The wicked intention alone ( whatsoever the effect prove , or what means so ever be used to promote it ) sufficeth to induce the guilt of giving Scandal upon the doer . This was Jeroboams g g 1 Kings 12 . 27-32 . sinne , in setting up the Calves , with a formal purpose and intention , thereby ( for his own secular and ambitious ends to corrupt the purity of Religion , and to draw the people to his idolatrous worship . For which cause he is so often stigmatized with it , as with a note of infamy to stick on his name while the world lasteth ; being scarce ever mentioned in Scripture but with this addition — h h 1 King . 14.16 . & 15.26 . & 16.19 . & 22.52 . 2 King . 10.31 . & 13.2 , 6 , 11. & 15.9 . and many more . The son of Nebat who made Israel to sin . Here then the Rule is , Do nothing , either good or evil , with an intention or purpose to give Scandal .

§ . 43 3. When a man doth something before another , which in it self is not evil but indifferent , ( and so according to the Rule of Christian-liberty , lawfull for him to do as he shall see cause , yea perhaps otherwise commodious and convenient , for him to do so ) yet whereat , he probably foreseeth , the other will take Scandal and be encouraged thereby to do evil . In such cases , if the thing to be done be not in some degree ( at least prudentially ) necessary for him to do , but that he might without very great inconvenience or prejudice to himself , or any third person , leave it undone ; he is bound in Charity i i Rom. 14.15 . to his brothers soul ( for whom Christ died ) and for the avoiding of Scandal , to abridge himself in the exercise of his Christian-liberty for the time , so far as rather to suffer some inconvenience himself by not doing it , than by doing of it , to cause his brother to offend or be grieved ; as will appear by these many Texts , k k Rom. 14.13 , — 21. & 15.1 , 2 , 3. 1 Cor. 8 . 7-13 . & 9.12 , 15 , 19 , 22. & 10 . 23-33 . wherein the Apostle handles this , case . Here the Rule is , Do nothing that may reasonably be forborne-whereat Scandal may be taken .

§ . 44 4. When a man doth something before another , which is not only lawfull , but ( according to the exigency of present circumstances ) pro hic & nunc , very behovefull , and even ( prudentially ) necessary for him to do , but foreseeth that the other will be like to make an ill use of it , and take incouragement thereby to commit sinne ; if he be not carefull withall , as much as in him lieth , to prevent the Scandal that might be taken thereat : for he l l Qui non prohibet peccare , quando potest , jubet . who hinders not sinne , when , and so farre as he can , doth encourage and command it . In such case , the bare neglect of his brother , and not using his utmost endeavour to prevent the evil , that might ensue , makes him guilty . Upon which consideration stands the equity of that judicial Law given to the Jews , which ordereth , that in case m m Exod. 21.33 , 34. a man dig a pit for the use of his Family , and looking no farther than his own convenience , putteth no cover over it , but leaveth it open , whereby it happens that his neighbours beast falleth thereinto and perisheth ; the owner of the pit shall make it good ; in as much as he was by his carelesnesse , the occasion of that losse to his neighbour , which he might , and ought to have prevented . Here then the Rule is , Order the doing of that which may not be left undone , in such sort , that so far as you can help it , no Scandal may be taken thereat .

§ . 45 These are the general cases and rules of Scandal . Now then to apply these generals to the particular under debate . The action proposed to the present enquiry , is the using of the Sign of the Crosse in Baptism : an usage enjoyned us by an undoubted Law , and the publick constitution of the Church of England . The inquiry is , Whether it may be done with a good conscience , in regard of the Scandal that is given , or at least may be taken thereat ; yea or no ?

Now for resolution in this case :

§ . 46 1. We take it for granted , that no intelligent or understanding Christian is so unreasonable , as to judge the bare use of such a Sign , to be a thing in its own nature simply evil , there is no shadow of reason to induce such a belief .

§ . 47 2. We take it for granted , that the most earnest contenders against this Rite , and most eager dissenters from the publick constitutions , are not , cannot be , so uncharitable , as to judge so severely , and unjustly of those , that use the Crosse ; as if they did it ( whether well or ill it matters not ) with a formal purpose , or , the least intention to give a Scandal ; either to vex or grieve their brethren ; or to draw others into sinne by their example . They must forfeit their Christianity , yea even Humanity , that can admit , or passe such a censure . It is manifest then , that the two first mentioned cases of Scandal , with the rules appending , are not at all pertinent to this case of the Crosse : for neither is it in it self evil , and so scandalous ; nor , do we use it ( be it good , or evil ) with any intention to give Scandal .

§ . 48 3. Nor , can the third Case and Rule be applied to this particular , any more than the former . For , though where a thing may reasonably be forborne , we must do nothing , whereat Scandal may be taken ; yet with us the case is otherwise ; we are not free , our act is not spontaneous ; To Sign with the Crosse is not onely lawfull , but to us , at least prudentially necessary ; which we cannot forbear , without incurring those great inconveniences upon our selves , that we rationally must expect to ensue upon our contempt and breach of the Law ; yea and upon others also , by the violation of the Peace , and order of the Church : yea , in conscience , necessary it is to us , who acknowledge it lawfull , and are to it obliged by a Law , which we must not disobey . It is not a thing then , that can reasonably be forborne ; nor can we be obliged to such a Charity , as we are not at liberty to perform . So that neither doth this Case or Rule concern this matter before us .

§ . 49 4. It is the last onely , that cometh up to our case . Here then , we have no more to do for the setling of our judgements , the quieting of our consciences , and the regulating of our actions in this affaire , than to consider , what the Rule in the case given obligeth us unto . Which is , not to leave the action undone , ( for the danger of Scandal ) for we are obliged to do it ; and to leave it undone , besides the inconveniencies formerly mentioned , would , not so much avoid one , as , raise more Scandals ; and , start new Questions , and , these beget more to the multiplying of scruples in infinitum . But , so to order our doing of it , that ( if possible ) no Scandal may ensue thereupon , or , at leastwise not through our default , by our carelesse and indiscreet managing of it . Even as the Jew , that stood in need to sink a pit for the service of his house , or ground , was not ( for fear of his neighbours beasts falling into it ) bound by the Law , to forbear the making of it ; but only so provided a sufficient cover for it , when made . In this case , the use of the Crosse , the thing is not to be left undone , when we are so expresly enjoyned it , and it so much behoves us to do it ; but the action is so managed ( as to the manner of doing of it , in all respects and circumstances thereto belonging ) that the necessity of our so doing , with the true cause thereof , may appear to the world , to the satisfaction of those , who are willing to take notice of it : And that , such persons , who would be ready by our example to do the same thing to another purpose , or , an ill end , in an ill way , when they have not the like reason , may do it only upon their own score , and not be able to vouch our practice for their excuse : and those who are offended at us , may see , that if they are troubled , we cannot help it ; we do but our duty ; the Scandal being unjustly taken by them , and not rationally chargeable on our practice , nor indeed given by us .

§ . 50 This we shall sufficiently do , if we be carefull to instruct our brethren in the true end of this use in our Church ; if we be carefull to remove those abuses which the Church of Rome hath continued with it ; if we declare it to be no part of the Sacrament ; no essential part of Worship ; no necessary duty of Christianity ; no new covenanting , or engaging Sign ; if we declare to the world , that , we worship it not ; we use it not for those ends , as the Papists do ; but onely as an Ecclesiastical Constitution , an innocent Ceremony ; not , to offer , exhibit , give , or seal grace to us ; but to signifie and declare our profession of Faith in a Crucified Jesus ; that we acknowledge him our Lord , and Captain-General , under whose Banners we are by our Bapitsm ( not by this Sign ) listed , and engaged to fight constantly against the World , Flesh , and Devil : and that we use this , not for any secular , or unworthy ends , not out of any superstitious design , or innovating humour ; but , to shew our Communion with the antient Christians ; to testifie our obedience to our lawfull Governours , and the Laws established . All which , the Church of England , in her Offices , Rubricks and Canons , hath taken care for , and sufficiently declared .

§ . 51 This if we shall do bonâ fide , and with our utmost endeavours , in singlenesse of heart n n Colos. 3.22 . , as men whose aime is , not to please men , but to fear God ; and with a goldly discretion : perhaps ; it will not be enough to prevent either the censures of inconsiderate or inconsiderable men ; or the ill use that may be made of our example , through the ignorance and negligence of some ( which is the o o Scandalum Pusillorum . Scandal of the weak ; ) or through the perversenesse or malice of others , ( the p p Scandalum Pharisaeorum . Scandal of the Pharisees , as some term them : ) But assuredly , it will be sufficient , abundantly sufficient , in the sight of God , and in the witnesse of our own hearts , and to the conscience of all charitable and considering men , to acquit us from all guilt of Scandal in any , yea the least degree .

§ . 52 Thus have we now seen this innocent , harmlesse , Rite , The Sign of the Crosse in Baptisme fully cleared , and vindicated from all guilt of Scandal , and consequently from all breach of Charity . And now , it being free from all breach of Piety , the summe of the first Table ; and of Charity , the substance of the second Table : it cannot upon any account be judged sinnefull , or unlawfull to be used , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

§ . 53 And then , being not unlawfull , neither upon the account of Piety , nor , Charity ; and being by the publick constitutions required , and by the Law of our just Superiours enjoyned ; what other pretence or shadow of reason we can find to refuse it , I see not . And , for a close , let me request , that it may be seriously considered , whether in our denial , we should not be guilty of a manifest sin against the fifth Commandment , which without doubt requireth a due q q Let me here commend to the Reader for his full satisfaction , that Lecture of the Reverend Sanderson , of the Obligation of both Political and Ecclesiastical Laws of things indifferent . See Case of Conse . Lect. 6. §. 22. ad fin . in answ. to Doubt 6 , 7. due obedience to the just Laws of our Governours both in Church and State .

CHAP. V. The Expediency of our Conforming to the established Liturgy and Rites , examined and asserted .

§ . 1 IN the precedent sheets , enough , I presume , is said , to satisfie any considering Christian , as to the lawfullnesse of using the publick Form of Confession , Prayer , Praises , and Administration of Sacraments , in the Church of England , prescribed ; and of the Rites and Ceremonies there enjoyned , in all Administrations of publick Worship . This lawfullnesse now being cleared , the matter of expediency , or , inexpediency , will with much more ease and facility be resolved . To this therefore I shall now offer these few Conclusions .

1. § . 2 In this case there is an expresse Law determining our practice , and requiring our Conformity . Now the matter of this Law not being evil , yea being just , ( as is proved ) this must supersede all Disputes about expediency . We are here positively commanded , and in Conscience obliged to Conforme : it is necessary , that we obey ; it cannot be expedient that we Dispute our duty . 2. § . 3 Expediency is either of a publick or private consideration ; and consequently , particular men , Ministers and others , may be judges what is expedient in the one , but not in the other . In matters of private concernment , and which onely respect our selves , or the particular flocks under our charge , or some few persons therein . The particular Pastors , who by their Residence among them , and experiences there , are best acquainted with them , their wants , necessities and conditions , are the most competent judges , ( as indeed best able to judge ) what is most convenient or expedient for them : and in those things , wherein they are left at liberty , they are to be guided by their own prudent , and godly discretion , to do and act , as they shall see most expedient for the benefit and edification of their particular charge . But in things of publick consideration , which concern the publick peace , order , and unity of the whole Church , wherein we live , here is not the private discretion of any one particular person to be the judge , who may well understand the needs of his own flock , but is not so well acquainted with what is fit to be done for all the Congregations of the Land . Here our lawfull Governours are the judges of such publick expediences ; and though they may mistake in some things , and their decrees , perhaps , be inexpedient as to some particulars , yet we are bound up in our practice , if they be not sinfull . 3. § . 4 In matter of obedience , we have nothing to do , but to examine the matter of the Law , if it be evill , we must not Conform ; but in the businesse of expedience , we are to judge by those various circumstances of time , place , and several emergencies , according to which a thing is more , or lesse expedient , as those circumstances and exigencies do more , or lesse preponderate either way . Let us then consider the several circumstances , and apply them to the case in hand . 1. § . 5 It is beyond dispute , that the subject of expediency is only lawfull things : it must be first certain , that a a 1 Cor. 10.23 . all things are lawfull , before we dispute , whether they be expedient . But now , a Law made by a just authority , makes that unlawfull , by its prohibition , as to our present practice , ( pro hic & nunc , ) which was free , and not unlawfull for us to do , before such an established constitution . And this in our case , on the one side doth take away the subject of the dispute : for now to deny or forbear the use of the publick Liturgy , and innocent Rites , is no longer lawfull to us , who by a Law are obliged to use them . Here therefore can be no pretence of expediency in denying a duty . 2. § . 6 That is most expedient , which most tendeth to edification . For in this doth the Apostle seem to place the matter of expediency , viz. so far as it edifieth , when he saith , b b 1 Cor. 10.23 . All things are lawfull for me , but all things are not expedient : All things are lawfull for me , but all things edifie not . The expressions are two , but the thing is one ; the latter being but exigetical of the former , at least an illustration of it . Now then it will be no difficulty for a rational man to judg , which way is best , and which practice of these two will most edifie the people . Whether , 1. To submit to the Law in a peaceable Conformity to the Liturgy and Rites established ; and not troubling our selves , or our flocks , with trifles , and disputes about circumstances , matters onely of external order , and of a most inferiour nature , to set our selves conscientiously to advance the interest of Religion ; to instruct our people in the Fundamentals of Faith ; to acquaint them with the mysteries of the Gospel , the rich overflowing grace and goodnesse of God , to shew them , what is their real and indispensable duty both to God and man ; both by Doctrine and example , leading them to the practice of the essential parts of Christianity ; the practice of faith and obedience , of piety and purity , humility and love ; teaching them the onely way of the Gospel , c c Titus . 2. To deny all ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world : which is indeed not to put on a shew , or d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Tim. 3.5 . disguise of godlinesse ; but to be indued with , and shew forth the power , truth , and sincerity thereof . Whether doth this edifie most ? Or , 2. To be froward , and dispute against these constitutions when we should be instructing them in the forenamed Fundamentals of Piety ; to be Preaching against Rites and Ceremonies , filling the peoples ears with the names and notions ; and their hearts with the fears of Innovations , Superstition , &c. by which meanes they are filled with scruples and disquieting doubts , and please themselves in a conceit of their own piety , zeal , and holinesse , when yet some give no better evidence of it , than their earnest oppositions to the publick constitutions : in the mean time , they forget the most essential , and necessary practices of Religion and Piety , and begin to place the main of Religion in these unnecessary things ; and make Conformity and Non-Conformity the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or distinguishing Character of an ungodly and godly man . Hence arise those bitter invectives , animosities , and heart-burnings , harsh censures , envyings , railings , and revilings one of another , the very bane and pests of Piety and Charity ; a reproach and scandal even to Religion ; as too sad experience doth woefully witnesse . Now which of these two doth most edifie , and so is most expedient ; he who hath but half an eye may readily see , and the weakest reason may soon judg . 3. § . 7 Again , on the one side , the Law enjoynes this practice , the publick Constitution of the Church requires it : on the other side , one , or some particular Christians are offended at it . Judg now , which is , and must be concluded , most expedient ; whether to refuse obedience by Non-conformity , and so offend against a publick establishment ; scandalize an whole Church , and Christian Nation ; break an uniform order , and publick peace ; offend your lawfull Governours and Superiours ; and by an eager contending against them , give too much occasion to be censured , as men , that e e 2 Pet. 2.10 . Jude 8. Despise dominion , presumptuous , self-willed , and not affraid to speak evil of dignities . Or , on the other side , humility to submit to Authority in all lawfull , though not necessary things ; to Conform to the Law ; which can be but an offence to some particular men , who either through weaknesse or frowardnesse , may take offence when none is given ? Which is more blameable , to scandalize one , or more , a few private Christians ; or a Community , and a publick body ? Which is more expedient to obey a Law and offend but a few ; or despise a Law , and scandalize all ? 4. § . 8 Lastly . A Law is made , and a Law comes with an armed power , a severe sanction ; if we disobey the publick Constitutions , and will not submit to the Laws of the Church ; we cannot expect to be continued in the Ministery of that Church , whose Laws we despise ; nor receive the legall maintenance , annexed to this Ministery . Now then , ( supposing still the matter lawfull , ) consider which is more expedient for men , to deny Conformity and obedience , for the sake of such inconsiderable Circumstances , and so become obnoxious to the censure of the Law , and deprive themselves of the opportunities of discharging those great duties , that lye upon them in their Ministerial Calling ; and withall , deprive their Churches of the benefits of those labours , and pains , and parts , and endowments which God hath given them , which they are called to exercise , and might by the blessing of God , successefully exercise among them to their everlasting advantage ; yea , and possibly , expose themselves to misery and want , and hunger , and thirst , when being deposed from their Ministery , they may also be deprived of the profits of their places , which should buy them bread . Or , on the other side by a sober compliance , an humble obedience , in these things , ( which though they like not , yet they cannot condemne as simply evil in themselves , and unlawfull ) to preserve themselves secure in their place and Ministery ; where they may freely do the work of their Calling ; Preach the Gospel , on which errand they are sent ; lay forth themselves for the good of the Church ; and employ their Talents for their edification and salvation . Which of these two is more expedient ? Compare these two together , which is the more noble work , and more necessary duty , to Preach the Gospel , or , to wear a Surplice , or to use any other external Ceremonies ? Which is then more expedient to Silence our selves , or , occasion our being Silenced , for the sake of a Surplice , &c , or rather , not to scruple these low things , but use them as enjoyned , for the sake of Religion ? Let the Preaching of the Gospel , and the main essentials of Piety , have their due esteem in our hearts ; and the matters of Order , Circumstance , Habits , Rites , which are not materially evil , will not be set in any competition with them ; and we shall then be able easily to decide the businesse of expediency .

§ . 9 The things in Controversie , The Liturgy , Rites and Ceremonies of the Church of England , being now proved , neither unlawfull , nor , inexpedient ; this is abundantly sufficient to prove the main Conclusion , That there is nothing in either of them , but what a sober Christian may with a good conscience comply with . That we may lawfully Conform to the Law in reference to all these ; yea during the continuance of this Law and Obligation upon us , we ought in conscience to obey ; and are bound to maintain Peace and Charity in the use of them .

CHAP. VI. The Conclusion of the whole , pressing the main design , exhorting , and shewing the way to Vnity and Peace .

§ . 1 THese things of Government , Liturgy and Rites being discussed , and nothing appearing in them as established , but what may be submitted to without sin ; I cannot see , what imaginable thing can remaine , to be justly a Rocke of offence , and yet hinder our peaceable communion . For 1. § . 2 We have a full profession of perfect agreement in all the fundamental and material points , and substantial parts of Doctrine and Worship . We take it for granted , ( say those a a Propos. to his Majest. Pap. 1. Reverend Presbyterian Divines ) that there is a firme agreement between our Brethren and Vs in the Doctrinal truths of the Reformed Religion , and in the substantial parts of Divine Worship . 2. § . 3 It is acknowledged , that all these things , about which the contention is so sharp among us , are extra-fundamental , of a low , inferiour consideration . The Differences ( say those b b Pap. of Propos. ibid. Brethren ) are , ONELY , in some various conceptions about the Antient Form of Church-Government , and some particulars about Liturgy and Ceremonies . And it is farther granted , that these things thus contended against , and desired by them to be removed , are c c Account of Proceed . Gen. Except . ad fin . p. 11. Not of the foundation of Religion , nor , the essentials of publick Worship .

§ . 4 Now , these Rites , Ceremonis , &c. being of so low and inferiour a nature , is it not sad , and to be bitterly lamented , that they should be made the foundation of so many evils in the Church and State ; Account of Proceed . p. 10. and the occasion of such sad Divisions between Ministers and Ministers ; Ministers and their Flocks ; yea between Subjects and their Rulers : an occasion of Sedition and Disobedience to Authority , and so exposing many an otherwise-able Minister , to the displeasure of their Governours ; casting them on the edge of Penal Statutes , to the losse of livings , livelyhoods , and of their opportunities for the service of Christ and his Church ?

§ . 5 But what ? shall we charge all these evils upon the things ; upon a sound Liturgy , an innocent Ceremony , a lawfull Rite ? God forbid . What ? upon the imposition , and too rigorous exactions of our Governours ? Where is our warrant ? perhaps , they have just reasons for such impositions ; how then shall we justifie our disobedience ? Suppose , they mistake , suppose they have their sins , and may abuse their power ; yet it is their own power , and they alone must answer it : if they sin , will that excuse or justifie us ? No , no. Ask your own souls , d d 2 Chron. 28.10 . Are there not with you , even with you sins against the Lord ? Is it not our sin , that by our eager contendings , we do make these lawfull things , occasions of so much disquiet in the Church ? Is it not a sin in us , by our earnest oppositions of these things , to give the people occasion to think some horrid impiety imposed upon them ; and that all Religion is like to be lost in Formality ; and so to fill their hearts with animosities , and heart-burnings against their Rulers ; which is but too sad a preparative ( I am not so lost to the sentiments of Piety or Charity , as to judge , that those who make these scruples , and raise these disputes , have any design or intention to lay such preparations in the souls of men : only the dismal event shews , that these things too often prove such a preparative ) to make them ready to take fire , and flame in Sedition and Rebellion , when any factious Beautifier shall stir up the coales , and blow them up to it ?

§ . 6 For Gods-sake , Brethren , let us lay our hands upon our hearts , and give a faithfull answer . Would we be willing to appear before the dreadfull Tribunal of Jesus Christ , in these heats and animosities ; flaming with these contentions ; and have no better plea than the imposition of an innocent Rite , &c. or some mistake in our Governours ? Will the sins of our Governours , the mal-administration of our Rulers , their mistakes , error , or faylures in making a Law , or some inequality in the Law it self ( the matter of it not being sinfull ) excuse us , or be a sufficient plea for disobedience in the day of our great account ? I am much mistaken if it be , and so are they that think so . Will it not justifie us in the Court of Heaven ? and shall it satisfie us in the Court of Conscience ? God forbid !

§ . 7 Suppose there be things in our Liturgy , Rites , Government , &c. that may not be approved , yet may they not be borne ? No , not for Peace-sake ? The things in difference are of a low consideration ; but the peace of the Church is of high moment : Separations from the Church , divisions in it , contentions against her Constitutions , are sinnes so great and hainous ; the evil consequences of them so many and fearfull ; that all Christians should be well advised before they turn aside : they should wait , and tarry , and never vary from , much lesse oppose and contend against her Laws and publick practices ; untill they be perfectly and fully assured that the Lord goeth before them . It hath been the judgement of the sober , pious and learned in all ages . That ( as Irenaeus e e Iren. de Hares . l. 4. c. 61. saith ) they , that for trifling and small causes deride the body of Christ — such can make no Reformation of such importance , as will countervaile the damage of division . Many things of this inferiour nature we must endure ; yea , and we may bear with them , though perhaps , we may not approve them . It is not the same thing ( said that wise f f Non est idem ferre siquid ferendum est , ac probare siquid probandum non est . Cicer. Famil . l. 9. Ep. 6. Roman ) to bear or suffer , what may be borne , as to approve , what may not be approved . We may , questionlesse , yea , we ought to bear with many things in others , for charity and peace sake , yea , in the Church too , when yet we may not have reason to give them our full approbation , but may sometimes have reason to wish them better .

§ . 8 Possibly there may be some abuses of this nature , which we judge our Rulers will not , but , it may be , indeed they cannot , without a greater inconvenience , reform ; possibly what we judge to be amisse , they may see no reason to change . If we must needs contend , and deny peace , and forsake Communion with a Church , untill all those things , which we judge corruptions , be purged out ; if we cannot bear with the ignorance , frailties , or mistakes of men in inferiour , inconsiderable matters ; ( and the best of our Rulers are but men ; and the matters of our differences are of no higher concernment ; ) if we will not maintain peace in , nor hold Communion with a Church , while some men shall judge her in some things too remisse , in others over-rigorous and zealous ; we must then stay till there be no Church in the world , to maintain Peace in , and hold Communion with .

§ . 9 Who will give me the tongue of the Learned , and the Pen of a ready Writer , that I may perswade to , and prevail for Peace and Obedience ? Here lieth the great interest of Religion ; This is an essential part of our Christianity : The g g Rom. 14.17 . Kingdom of God consists not in meats and drinks ; not in Ceremonies and circumstances ; not in using or not using this or that Liturgy , these or those Rites ; but in righteousnesse , peace , and joy in the holy Ghost . This is the Character of the h h Jam. 3.17 , 18. Heavenly wisedom , that it is first pure , then peaceable — Here onely springs the fruit of righteousnesse , it is sown in peace of them that make peace . This is the duty of Christians , i i 1 Pet. 3.8 , 9.10 , 11. To love as Brethren , not rendring railing for railing , but contrarywise , Blessing : Let him refrain from evil , and his lips from speaking guile ; let him not banish peace , yea , if peace shall seem to flye from him , and be difficult to be attained , let him by all honest wayes , and earnest endeavours seek peace and pursue it . How zealously doth the Apostle stirre up the Church against the disturbers of her Peace ; and exhorts them , k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 16.17 , 18 to watch , and note who they are , that cause divisions and offences among them , that they may avoid them ? Yea , he doth stigmatize them sufficiently , and layes this black character and brand upon them , that They that are such , serve not the Lord Jesus , but their own bellies , and by good words , and fair speeches deceive the hearts of the simple . How earnestly zealous against such , and passionately angry at them doth he discover himself to be ? when he breaks out into this expression , l l Gal. 5 . 1● . I would they were even cut off which trouble you .

§ . 10 As sometimes the Church of Israel under the afflicting hand of God : So , the poore afflicted , distracted Church of England now , under the sad divisions and contentions of her own Children , seems to cry out bitterly , m m Lam. 1.12 . Is it nothing to you , all ye that passe by ? behold and see , if there be any sorrow like unto my sorrow that is done unto me : and most passionately calls to her contending children , wooing them in the Apostles words , n n Phil. 2.1 , 2 , 3 , 4 , 5. If there be any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any bowels and mercies ; Fulfill ye my joy , that ye be like minded one towards another , having the same love , being of one accord , of one mind . Let nothing be done through strife or vain-glory , but in lowlinesse of mind , let each esteem other better than himselfe . Looke not every man on his own things , but every man also to the things of others . And as the summe of all , which doth indeed comprise all , let the same mind be in you that was also in Christ Jesus . —

And I am confident we should answer this call of our Mother , § 11. and do our parts ; and our Peace would be sufficiently secured , if we would every one in our places seriously and conscientiously set our selves to performe these following duties .

1. § . 12 If we conscionably study the reall inte rest of Rligion , and set our selves sincerely to the Practice of piety , and Holynesse . O let it be our endeavours to keep up the fear of God in our hearts , and to shew forth in our lives a good conversation , such as indeed o o Phil. 1.27 . becometh the Gospell of Christ . This is the only ready way to Peace p p Isa. 57.21 . : there is no Peace saith my God , to the wicked . They have no Peace with God ; they have no true Peace with men , either with the Righteous , or among themselves . For indeed , how can men have Peace , when by their delight in sin , they make God , who onely is the God , and fountaine of Peace , an enemie ? O how happy should we be ! how peaceable would our communion be ? if we despising all disputes about externall circumstances , did all strive with an holy emulation , by the practice of Repentance , Faith , Holynesse , Humility , Obedience , Justice , Sobriety , Charity , &c. who should get first into Heaven ; and by an holy kind of q q Mat. 11.12 Luk. 13.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . violence , presse , and crowd in at that straight gate ? Really did we cordially make this our businesse , we should find our businesse so much , this worke so great , that we should find no time to busie our selves in these fruitlesse contentions . But alas ! this is our misery , our sin and shame , that the ʳ by-matters of circumstance and order , we labour in , and contend about , as if they were our principall works , but the practice of Piety , and that great businesse of s s Phil. 2.12 . working out our own salvation with fear and trembling , which should be the chiefe businesse of our lives , we put off , or slightly go over it , as if it were none , or no very great part of our businesse . But let us awake and arise to our work ; follow Piety and ye shall find Peace . 2. § . 13 If we give not up our selves , our judgment , Reasons , and consciences to the interest of a party ; but wholly , to the rule and guidance of the Sacred Oracles , the word of God . It is almost incredible , what an affection for a party can do , and what influence it hath upon the soul , both as to matters of Belief , and practice , even against the arguments of the clearest reason , and the just dictates of conscience it self . This was it , that made the Jesuite t t Mal donat in Joh. 6.62 . reject that interpretation of a Text in Saint John , which was Saint Austins , and which himself confessed the best , and most probable ; and to preferre a new singular sence of his own before it : Why ? Because he did indeed judge it the truest ? No , but to maintaine his side ; because it was more contrary and repugnant to the sence of the Calvinists . So it is in practice also , when men have espoused a party , they consider not , what is really true , just , honest , good , but what those account so , to whom they resolve to adhere and follow ; and what is most differing from the sence of that party , whom they oppose : this they will maintaine , whatsoever come of it , be it never so contary to the light of reason or the convictions of their own judgement . O let us sincerely study the word of God , conscionably order our selves by that rule , and ( as the Apostle saith in another case ) not have the Faith of Christ with respect of persons . Let us not make the being of a side , or the joyning with a party ; but only the constant practice of obedience to the commands of the Gospell ; the charecter of a Godly man , and doubt not , but we shall live in love , as becommeth the Gospell . 3. § . 14 If we understand and consider , how to distinguish things that differ : how to make a difference between things propounded to us for belief or practice , that we be neither over-heated by a preposterous zeal ; nor too remisse in a loathed lukewarmnesse : but that we may judiciously discerne where to be zealous and fervent ; and where to exercise an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Christian moderation . In the Foundations of Faith , the substantials of Religion , the Fundamentals of Christianity , the rule is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , u u Jude . 4. contend earnestly for the Faith , which was once delivered to the Saints , x x Reve. 3.19 . be zealous . In such a case as this , Saint Paule y y Gal. 2.5 . would not give place , no not for an hour . But in this , be sure of your hand ; call not your own opinions such essentials . We must not , indeed , be ambitious of peace with men , when if we have it , we must forsake the Faith of God : yet be sure the matter of your contendings be such , as may be put in the ballance against ; and weigh down all advatages of externall peace . For in Circumstances , Rites , Order , &c. in some doctrines not of the Foundation , God commands us moderation , and mutuall forbearance . Of particular private persons ( saith Ball , z z Ball , Triall of separat . c. 9. p. 179. — A partiall , Rigid , irregular adhering to some branches of holy Doctrine hath been no lesse pernicious to themselves , than troublesome to others : For the fond admiration of their zeal and forwardnesse , in this one particular , breedeth neglect of Christian watchfullnesse , and uniforme walking with God ; disregard of Gods ordinances , and of the good they might get thereby ; disesteem , and contempt of others , who will not comply in the same way ; and what can follow hereupon , but contentions and jarres , evill surmisings , censurings , and uncharitablenesse , rentes and divisions in the Church : — A zeal in such a case , as this , is like fire out of the chimney , nor for the profit , but for the destruction of the house , if not soon quenched . It must be confessed , it would be ill done of our superiours , and an errour in Government , to lay the peace of the Church upon things of inconsiderable import ; he that strikes fiercely ( said a judicious a a Dr. Jackson of the Church ( as I find him cited by ) Ball. Divine ) at feathers with his spirituall sword , doth alwaies either wound himself , or wrest his arme . But though this be granted an error in the managing of power ; and should our Governours be guilty , yet it will be a greater error , and sin in us , of an higher nature , to break the peace of the Church for such inconsiderable things . For though the things are light in themselves , and the use , or not use of an indifferent ceremony be of no weight in it self ; yet obedience in a duty , disobedience to a lawfull Authority , where we might without sin obey , is a crime : and it will be our sin , that we put a light ceremony in the scale against our obedience and duty , together with the peace of the Church therein concerned . Let us then learne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to put a due distinction , and discerne between things that differ ; and accordingly walke : be zealous where only we should be zealous : and in things of a lower nature bear with , and forbeare one another , and not contend , and we shall have peace . 4. § . 15 If we carefully avoide all profane janglings , needlesse and unprofitable disputes about questions of little , or no concernment . It was a tart motto , which that Learned a a Sr. H W●tton . Knight gave , Pruritus disputandi , est scabies Ecclesiae ; but it is true enough . For Cui bono ? to what purpose : but to fill the braine with notions and empty speculations , and so to fit men for wrangling ? I never knew any other fruit of such aiery disputes about questions of Rites , Habits , Formes , &c. than that while the head is warmed by the heate of of these contentions ; the heart and affections , grow cold in their love to God , zeal for piety , and the Power of Godlinesse . Such questions are the bones , which the Devill throwes in to divert the souls of men from those truly Divine studies , and spirituall speculations , that should inflame them with an holy zeal for the glory of God , and the sober and faithfull practice of Christian duties . This effect we find in the b b Joh. 4.18 . woman of Samaria , when Christ is convincing her of sin , and shewing her adultery : she presently finds a way to divert the discourse to circumstance of the place of worship : whether it be tyed to Jerusalem , or may not as well be in that mountaine . The like we see in our daies , let Ministers presse the duties of Repentance , and Mortification , of Piety , and Peace : and go about to convince men of their sin , of Rebellion , Schisme , and uncharitablenesse : presently men have a way to put off these discourses ; Questions , and disputes shall be started about Church-Government , Liturgy , Ceremonies , and Rites ; circumstances and things of so low a consideration , that a good Christian may believe either way and not prejudice his salvation ; and were it not for the publicke constitutions , and matter of Scandall , might practice either way without sin . These are Questions and disputes , which the Devill scatters among us to interrupt our peace ; to fill the Church with divisions , that he may rule more freely among us . They are at the best ( as they are managed ) but as those questions mentioned by the c c 1 Tim. 4 , 5 , 6. Apostle , which tend not to Godly edifying , but make men turn aside to vaine janglings , and to swerve from that Christian charity , which is the great duty of the Gospell , and the whole end of the Commandement . Let us avoide such Questions , silence such disputes , whose product is Strife , whose fruit is contention , and we shall have Peace . If we would seriously set our selves to practice that Apostolicall rule , d d 2 Tim. 2.22.23 . Flee youthfull lusts , and follow after Righteousnesse , Faith , Charity , Peace , with them that call on the Lord out of a pure heart ; but foolish and unlearned , ( or , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . unsavoury and undefying ) questions avoid , for they gender strife . Then should we soone see , f f Jsa . 66.12 . our Peace run like a river , and our glory as a following streame : Then shall all places of the Church be no longer , as a barren wildernesse ; but abound in Grace , and Goodnesse ; Righteousnesse , and uprightnesse : * * Jsa. 32.15.16 , 17. Then shall judgement dwell in the wildernesse , and Righteousnesse in the fruitfull field : Then shall the fruit be Peace , Joy , Prosperity , and Tranquillity ; The worke of Righteousnesse shall be Peace , and the effect of Righteousnesse quietnesse and assurance for ever . 5. § . 16 If we seriously study that Christian Grace of Humility , and conscionably make it our worke g g Mic. 6.8 . to walke humbly with our God . For , really , the Originall , and source of all our contentions , is cheifly the Pride , and Presumption in man ; that some are so conceited of themselves , and their own spirituall parts , that they , can content themselves with their own private devotions ; and suppose they can as well , yea better , and more holily sanctifie a Sabbath by Reading , Praying , Meditating , apart by themselves , and in their own way ; than by being present at the Publick worship , which they like not ; or joyning with the Publick Assembles of Gods people , whom they proudly censure , as Formall , Superstitious worshippers , a Prophane mixture , at least . not h h Isa. 65.5 . so holy as themselves . A spirit far different from that truly Pious , inlightned , heavenly , yet Humble spirit of David , though i i 1 Sam. 13.14 . a man after Gods own heart , and had the word of God not only dwelling plentifully in him , ( the k k Col. 3.16 . Apostles phrase is ) but flowing abundantly from him ( as l l Joh. 7.38 . Christ promised his Saints . ) Able , not only m m Psal. 16.7 . to admonish himself , but n n Psal. 32.8 . & 34.11 . & 5.13 . to instruct , direct , and edifie others also ; not to sing only , but himself to make and compose Hymnes of Prayer and praise , for the use of the Church , being the o o 2 Sam. 23.1 . sweet Psalmist , or songster of Israel . Yet it was the p p Psal. 122.1 . joy of his heart , when he was at home , to repaire to the Temple , to the publick assemblies there held , q q Psal. 42.4 . to go to the house of God , with the voice of joy and praise among those who kept holy day : and nothing made his Banishment and exile more bitter , than that he was deprived of the opportunity of those publick devotions , and kept from joyning with the Church in those holy duties and services there performed . Those Psalmes r r Psal. 27.4 . Psa. 42. & 63. & 84. penned by him , during those restraints , shew how bitterly he bewailes this his great unhappynesse ; and instantly sueth to God for his freedome and liberty to returne to those Assemblies . It is the Pride of man , that fills him with a delight in , and applause of his own conceptions , and will not suffer him to admit , that another may be more intelligent , judicious , and holier than he : and having now entertained notions ( though never so strange , or paradoxall , and of never so light moment , yet ) they shall be maintained : Hence , arise those eager contentions and oppositions , though this knowledg , which they so much pretend to , and are s s 1 Cor. 8.1 , 2. puffed up with , is no true , genuine sound knowledge , not properly , but t t 1 Tim. 6.20 . falsely so called . It is Pride , r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that when we have espoosed an opinion , or party , will not suffer us to forsake what we have once chosen ; nor confesse our selves to have erred in the least , ( which yet is to be u u Humanum est , errare . but men ) least , we should lose any thing of that inconsiderable credit , or vaine reputation , which we have or presume we have in the world . It was the Pride of the Pharisee , that made him oppose Christ , and contend so violently against the Dcctrine of the Gospell ; it was this made the Rulers afraid to confesse him , because x x Joh. 21.43 . they loved the praise of men , more than the praise of God . So infallible , and unquestionable a truth is that of Solomon , y y Prov. 13.10 . only by pride cometh contention ; but with the well advised ( and he I am sure , is an humble man ) there is wisdom : and there will then follow Charity , and Peace . The best way to Peace ( if the Apostle may judge ) is by Humility : Thinke that others know as much , see as far , be as holy , zealous , faithfull , yea more than we . z z Phi. 2.3.5 . Let nothong be done through strife or vaine glory , but in lowlinesse of mind let each esteem other better than themeselves . In a word , Let the same mind be in us , that was in Christ Jesus . What was that ? why , he was meek and lowly in heart . a a Zech. 9.9 Math. 21.5 . Humilis venit Humilitatem docere venit . Math. 11.29 . He came Humbly , and he came to teach us Humility . These are the two virtues especially , that Christ hath commanded us ; and commended to us . b b Dicite a me , inquit , quid discimus a te ? nescio quid magnum a magno artifice , numquid ut eadem faciamus ? Qui potest , quae solus Deus facit ? Hoc disce a me , quod factus sum pro te . Quid prodest si miracula facis & Humilis non sis ? August . in Joan. 25. Humility , in his life , c c John 13.34 , 35. Love , and Charity in his death . These are the Cognizances of Christ , these are the markes and Badges , whereby we are known to be his , and they go together , they cannot be divided ; practice the one , the other will certainly follow : walke in Humility , and ye shall also walke in Charity and Peace .

§ . 17 5. If we remember that we are a Body , all one body , and still account our selves , but part of a community . We are not to live every one by our selves , or to our selves ; nor to lie like Absyrtus his scattered limbs ; this would speake us dead , not living Christians . But we are to live , as men brought together under one Head , in one Body . The Church is a d d 1 Cor. 12.12 . Ephe. 4.16 Col. 1.18 . Body , a e e Psal. 122.3 Heb. 12.22 . City , an f f Can. 6.4 , 10. Army , a g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Church is a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Phil. 3.20 . Ephe. 2.12 . Saints , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ephes. 2.19 . Corporation , or , Body politicke , a h h Ephes. 2.21 . Temple ; all which speake an Vnion ; or joyning in one , a being i i Psal. 122.3 . compact together : wherein the great end of every member is to preserve the whole : and every part is necessary , not for it selfe , but for the common interest of the body . When each particular member lookes onely upon it selfe , and men sacrifice to their own Ambition , Credit , profit , Pleasure , &c. they neglect the Common profit , seeurity , peace , and advantage of the community . Hence it is , that Divisions arise in the body , Contentions between the severall members , even to the overthrowing of the Body , and the Ruine of the City of God . O let us remember , we are not borne for our selves alone ; we have not our place and station in the Church only for our own sake , but for a publick profit : the Hand , the Eye , the Belly , are not made for themselves , but for the service of the Body . The Ministers , Prophets , Evangelists , Pastors , Teachers , are placed there , and called to these employments , in the Church , not to serve themselves , but to serve the flock ; to k k Ephe. 4.11 , 12. Edifie and build up the Body of Christ ; to Edifie , and instruct themselves and others l l Jude , 20. in the most holy Faith . O how happy were it for the Church , if we would not any longer m m not as those Phil. 2.21 . seek our own things , but the things of Christ ; if we did not so much n n 1 Cor. 10.33 . seeke our own profit , but the profit of others , that they may be saved ? What an happy progresse would this be to our peace , if we did cordially mind the interest of the Church , the generall profit of the whole community ? would we but remember this one thing , the Vnion of all the members of Christ in one body ; then as we should readily conclude , the publick peace and tranquillity of the whole is far to be prefered before the private content and satisfaction of a part , so it would be easie to convince our souls of the necessity of our practice of these four duties , the due and conscionable performance whereof would exceedingly conduce to our peace .

1. § . 18 That we still be carefull to maintaine Order , a just and due distinstion , and Imparity in respect of place and office , as a thing Sacred , and at no hand to be violated ; it being a thing essentiall to a well constituted Body . There wust be Governours , and Governed : some to command , and some to Obey ; some to Guide , Teach and Instruct , some to be Taught , to be lead , and to follow . This puts a beauty and luster upon the Church ; makes her o o Cant. 6.4 . Beautifull as Tirzah , comely as Hierusalem , and makes her hand strong against her adversaries , as a well Marshalled Army . Destroy Order , and ye bring the most potent Kingdome to a wildernesse , and lay the most florishing Church in the dust . Parety , breeds nothing but contention , ubi par omnium potestas , impar ingenium ; and the end of Anarchy is confusion . It is Order , which supports a Familie , preserves a City , strengthens a Kingdome , upholds a Church , and secures her peace . Excellently , and Rhetorically doth Nazianzen p p Greg. Naz. Orat. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . set forth the necessity of Order as to the beauty , and peace of the Church ; which is too often impared , through the dullnesse , lazinesse , and carelessenesse of some , and the overmuch heat and fervour of others . Here we find the benefit of Order , when there are some to quicken the dullnesse of the one ; and to allay the heat , and set bounds to the fervour of the other . Looke into the world , behold the way of nature , observe the dictates of Reason ; looke up to the Heavens , and down again to the earth ; there is Order in all q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — ; Order among the intellectuall , among the sensitive creatures : Order among the Angels ; in the Stars , as to their motion , magnitude , splendor , and mutuall aspects one to another ; r r 1 Cor. 15.41 . one Glory of the Sun , another of the Moone , another of the Stars . — He that made all things of nothing , made them in Order , and placed them in Order being made . Where Order s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — is maintained , the universe stands fast in its strength , is preserved in its beauty : This being destroyed , there follow Thunders and stormes in the aire , Earthquakes in the land , Inundations of the Sea ; Seditions in Cities and houses , sicknesses in the bodies , sinnes in the soules of men . All which are not names of Order and Peace , but of Trouble and Confusion . Again , Order is the security of all , that existeth ; therefore hath God so appointed in his Church , that some should be Pastors ; some Shcep ; some command ; others obey : one as the Head ; some as Eyes , Hands , Feet , &c. All are of the same Body ; yet all have not the same Place , or Office : The Eye goeth not , but directeth ; the Feet see not ; the Tongue heares not ; nor doth the Eare speake : but all in their own place and Order . So in the Church , we are one body , all joyned to the Lord by the same spirit ; yet is there difference in our places : Governours distinguished from Subjects ; and the t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — guides also among themselves , for as much as u u 1 Cor. 14.32 . the spirit of the Prophets are subject to the Prophets . Contend not , ) saith he ) when Saint Paul tells you God hath set in his Church , first Apostles secondarily Prophets , then Teachers &c. those distinct Orders , and offices . All must not be Tongue , nor all Prophets ( as he there goes on exactly agreeable to the Apostles x x 1 Cor. 12.12 . — 31. Doctrine ) keep up Order , sacred and inviolate in the Church , and we preserve our Peace . 2. § 19. Being placed in this Order , let us be especially carefull of the duties and works of our own place . To what purpose is Order , if we will observe none ? To what purpose distinct places and offices , if we strictly keep not to the works of those places where we are set ? Never expect peace , while we do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , y y 1 Pet. 4.15 . act as an over-busie Bishop in anothers Diocesse ; and Poly-pragmatically busie our selves in other mens matters , offices , and places . They are noted as disorderly walkers z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Thes. 3.11 . , who are idle , carelesse , do nothing of their own works ; but are over-workers , too too busie in things which do not concern them , and in works to which they are not called : and it will be strange if they be not found evil-workers also . The Apostle a a — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Pet 4.15 . puts them together as very near of kin . These are the constant Seedsmen of Rebellion and Sedition in the State ; of Schisme and Contention in the Church . This therefore is the strict charge of the Gospel , that b b 1 Cor. 7.20 , 24. every one abide in his own place : and in doing the works of that place , c c Phil. 2.12 . work out his own salvation : He must bear his own d d Gal. 6.4 , 5. burden ; it will be then his wisedom to employ himself in doing and proving his own works . This is the way to quietnesse and peace , in the Apostles account , who gives this Order in the Church . That all men e e 1 Thes. 4.11 study to be quiet , and to do their own businesse . 3. § . 20 We must conscientiously obey our Superiours in all things , where we should not sinne against God . This follows upon the former . If ORDER be of God , ( as no doubt it is , he hath commanded some to Rule , some to obey ) then whilest we are under command , a necessity of obedience is laid upon us by the same God . It is not our work , to examine whether our Governours discharge the duty of their places ; but to see that we do our own . We are not called to examine what power they have in every thing to command ; nor doth it concern us to enquire , whether all these impositions , and strict injunctions of such Circumstances , Rites or Formes be justly laid upon us by them ; they shall bear their own burden ; and if they have not well used their Authority , they alone shall be accountable . But all that we have to do , is to consider how farre we may obey : howsoever they may mistake in imposing , yet we are to look how farre we may comply with the things , when they are imposed . When the Gospel hath laid such an indispensible obligation upon us to obey our lawfull Superiours in all lawfull things ; if we would preserve our peace , let us look upon a due obedience , as a thing so sacred , that no lower matter than sin against the most high God may excuse us from it . 4. § . 21 Though we may differ in some opinions and private sentiments , yet still see , that peace be sacred ; and that with difference of opinions we maintain Love and Charity . Particular judgments , and the interest of an opinion , especially in matters of circumstance , are but private things ; and concern but particular persons . But peace and love is the interest of the body ; it concernes the publick profit , and the good , yea , the very being of the Church : for it is not a Church , unless united and embodied . It is not possible that we should all see with the same eyes ; or , that every thing should have the same relish , and savour to every palate ; that all men should be of the same judgement ; All are not perfect : yet it is not onely possible but a duty , that we should all be of one heart f f Jer. 32.39 . Acts 4.32 Phil. 2.2 . , and walk in one way , and bear the same affections of love one to another . Some are weak , others strong ; but let not the strong despise g g Rom. 14.3 , 10. the weak , nor the weak judge the strong : so shall both together maintain a peaceable Communion . There may be variety of Ceremonies , and about these , variety of opinions ; yet when love is continued , that variety commendeth the unity of faith . Faith is the bond , that binds Christians in one body , and this must be the same , can be but one : but variety of opinions ( if without pertinacy , and in lower matters ) may well stand with unity : But nothing is so contrary to the Church as schisme and division . There were in the antient Churches as great differences in such matters , as about Easter , Fasting , &c. and yet they maintained love among themselves : Irenaeus sharply reproving Victor for breaking peace , by excommunicating the Eastern Churches , ( over which he had no power ) for the only difference in a circumstance of a day . It was the Character of the Christians in those dayes , that h h Christiani amant , paene antequam norunt . Tertul. alicubi . They loved one another , before they knew one another . Though they knew not one another by face , though they varied in their several Rites , yet they loved one another as Christians . What Basil the Great saith of i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil . apud . Greg. Nazian. in Epitaph . Faith , the same saith Chrysostome k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. in Heb. Hom. 31. of Love and Peace , that they are the Badges of Christians , the Characters of Christianity . For the truth is , if in these low things we cannot bear one with another ; if we cannot love our Brethren , because in all things they will not , or cannot be of our mind ; if we shall continue to hate and revaile one another , and give way to such animosities and contentions , for the businesse of a Ceremony , for matters only of Order and Circumstance ; howsoever we may bear on our selves , and profession the Name of Christ , yet really shall we be ( as Nazianzen upon another account saith of l l Nazianz. Onat . in praesent . 150. Episc. — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Valens the Arrian ) A reproach to Christians . I heartily pray , that the Lord would at length give us better , more humble , and charitable spirits , that howsoever we do , and may differ in some notions , and in our judgements about some practices , which are confessed to be neither of the Foundation of Religion , nor the essentials of Worship ; we may yet keep close to that genuine m m Eph. 4.2 , 3. Apostolical Canon : To forbear one another in love , and so , to keep the unity of the Spirit in the bond of Peace .

§ . 22 To conclude , Let us carefully observe these Rules , and conscionably practice all these duties , ( and really , Duties they all are , to which we are obliged ) then the matter of Forms , Rites , Ceremonies will not not trouble us ; all rents will be made up , divisions prevented , contention banished from our Churches , and confusion from our Assemblies : Then shall we live as Brethren , as Christians ; and it shall be beyond the powers of Hell to interrupt , much more to overturn our Peace : Then shall we again n n Psal. 42.4 . Go together to the House of God , with the voyce of joy and praise , and not scruple the Form of the Service , or , Order of Worship . We have not all attained to the same perfections , the same measure of knowledge , grace , or strength ; But , o o Phil. 3.15 . Let as many as be perfect be thus minded ; even , go onward still , that we may perfectly p p Phil. 3 10. know Christ , and the power of his Resurrection , and the fellowship of his sufferings , &c. and despising all disputes about these unnecessary things , strive with all earnestnesse to lay hold on the reward prepared , that Caeleste Brabaeum , q q Ibid. vers. 14. The prize of the high calling of God in Christ Jesus . In the mean time , live as Brethren , in the same Communion , and r r Ibid. vers. 16. Whereunto we have already attained , let us all walk by the same rule , let VS MIND THE SAME THINGS . And s s Gal. 6.16 . To as many as walk according to this Rule , peace be on them , and mercy , and upon the Israel of God .

Now , t t 2 Thes. 3.16 . The Lord of peace himself , give us peace alwayes by all means : even for his sake , who is the u u Isai. 9.6 . Prince of peace , and x x Colos. 1.20 . hath made peace for us with the Father by the Blood of his Crosse , Jesus Christ the righteous .

And , Thou , O God of peace , y y Heb. 13.20 , 21. who broughtest again from the dead the Lord Jesus , that Great Shepheard of the Sheep , through the Blood of the everlasting Covenant , make us , every one perfect in every good work to do thy will , working in us that which is well pleasing in thy sight , through Jesus Christ , to whom be glory for ever and ever . Amen .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vid. Lil. Gyrald . in Pythagor . Symbol . in conclusione .

In Part 3. Chap. 2. §. 21.

After these words — After Supper , in the dusk of the evening , or within night — adde this in a Parenthesis — ( and really , if the practice of Christ in the first Institution oblige us to his Gesture ; the argument seems much more strong to oblige us to the time , which St Paul ( who speaks not a word of the Gesture ) doth again expresly take notice of , when he is instructing the Corinthians in the right use of that Sacred Ordinance ; wherein yet we vary , nor doth any , that I know , condemn us for so doing . )

FINIS .

The hast of the Press hath caused some Errata . Mistakes and mispointings will soon be discovered , and I hope excused .

PAg. 2 l 34. r. who is . 15. l. 3. omen . 79. l. 14. none . 166. l. 28. prudence . 250. mar . at the letter o for Gen. r. Jonah . 255. § . 19. for Fasts r. Feasts . 262. l. 8. for things r. times . 271. l. 23. for by r. but. 275. l. ult. for nothing else r. nothing less . 278. l. 1. for indifferent r. different . 279. for Cropus r. Corpus . 293. for sing r. Sign . 298. for work r. word .

The Greek will be glad of a criticall Reader sometimes to rectifie a letter , and the Hebrew hopes for the same .