WITH what, and how great Con­troversies the Church of England now a-days is exercised, and with how potent, and likewise mali­cious Enemies surrounded, we all indeed see and grievously resent; but no wonder, considering we are well assured, that this has been almost the constant, and perpetual fate of Christ's Church, wheresoever constituted. For if we peruse [Page 4] all the Ecclesiastick Histories, derived down to us from the very times of the Apostles, we shall find no Age, wherein the Catholick Church has not been mo­lested, either by Hereticks, or Schismaticks, or both together. That is to say, Tares are sown by the Enemy near the Wheat in the Lord's ground, and they'll grow together till the harvest. But truly such is the love of our God to his Ground, such the benevolence of the Almighty towards his Church, that he'le ne're permit the Wheat to be suffocated by the Tares, the Evangelical Doctrine by Heresy, and Discipline by Schism. And therefore we have no rea­son to fear our Church's sustaining so many Assaults of its Adversaries, seeing 'tis buoy'd up by an omni­potent God, as a pure, and sound Member of his Universal Church. But truly the purer, and sounder our Church is, and therefore more acceptable to God, the more, and fiercer Enemies it has among Men, who from one side to t'other set themselves wholly against it, and if they can't destroy, at least Endeavour to disturb it. For on the one hand Po­pish Priests, on the other Sectaries traduce, slander, and wound it in their words, and actions; they try all ways to obtrude their new Fangles and Ceremo­nies on us, and that so they may either utterly pull down, or corrupt our Church.

But we in the mean while relying on Divine assi­stance, fly to God alone, daily beseeching him in the name of his only begotten Son, that he wou'd vouchsafe to defend, and maintain a Church of his [Page 5] own making. And he has been so propicious to our Prayers, contrary to our Deserts, in wonderful­ly delivering Us at least from one sort of our Adver­saries, to wit, the Popish Recusants, and has given us reason to hope, that they'l ne're be capacitated again to molest our Church.

But even now one part remains, who tho' seem­ingly of the same Faith, and Doctrin, yet being seduced either by Ignorance, or Error, or perad­venture some scruple of Conscience, alledge I know not what crimes against the Discipline, and Rites of our Church, and for that reason refuse Communion with us in God's Worship. And 'tis strange, how great mischiefs may arise from this apparently small beginning? For hence it is that Altars are erected against Altars; hence proceed Factious Tumults, and Mutual Hatreds among Brethren; hence 'tis that God's Worship is neglected, and the very Sacraments, one being thrust into corners, the other seldom cele­brated; hence it is, I am amaz'd to speak, that im­pious words are rashly spoken against God, and against all Religion, as if it rather did afford mat­ter for Discord, than Peace; hence lastly those po­pular calamities, which threaten both Church, and State, and thereupon perpetually disquiet both.

Now that some remedy at length may be oppor­tunely apply'd even to these diseases, His most Serene Majesty has been pleased, doubtless by Divine inspi­ration, to assemble the Bishops, and whole Clergy of this Kingdom, that they may consult by what [Page 6] methods these pernicious differences may at last be so composed, our Church loosing nothing of its Pu­rity, and Glory, nothing of its Authority, and Right, that they who dissent from us, may be reduced to our Holy Communion, or at least remain for ever destitute of all reasons, I don't say just, which they never had, but of all specious colours, which hither­to they have pretended for their Separation.

I confess, that this is a great, and very difficult undertaking, but as pious as necessary, and there­fore worthy of the utmost endeavours of our Cler­gy. And how great soever the Labour and Work may seem, although not less than to strive against the Stream, yet we must not despair, if so that God be present, and influence our undertakings? And in­deed we have so ofteen experienced his singular Pro­vidence in defending our Church, that we have no reason to doubt, but that He will be present and pro­pitious to our Importunities for it; whilst all things are directed according to His Divine Will reveal'd to us in Holy Writ: Which both we and our Dissenting Brethren hold to be the Supream Rule, whereby all Ecclesiastical Controversies are to be judg'd.

Now if we consult these Sacred Oracles, we shall find all things in them necessary for the obtaining Eternal Salvation. But not so many things touch­ing the external Polity of the Church, much less particular Rites necessarily requisite for it: For tru­ly God has left these to be us'd in every particular Church, according to those general Rules he has [Page 7] deliver'd in the Holy Scriptures for that purpose: Such are, Let all things be done decently, and in or­der; Let all things be done for Edification: And o­thers of the like nature, with which the usual Rites of our Church exactly agree. But what if a Conten­tion shou'd arise between two Provincial Churches, or between divers Members of the same Province concerning any Ceremony, have we no Precept nor Example in the Holy Scriptures to stifle it? 'Tis true, we have an Example, which shou'd indeed have the force of a Precept, in as much as 'tis pre­scrib'd by the Holy Spirit of God; and upon this account committed to Sacred Writ, that it might be observ'd by all. But lest I shou'd seem to speak this for nothing, I think 'twill not be amiss to explain briefly that of the Apostle, which we just now cited; especially since nothing can be of greater use, and more necessary to be observ'd in all such Controver­sies as are to be decided by this Sacred Synod.

Therefore in the first place you are to take notice, That there were among the Disturbers of the Corin­thian Church newly setled, those who held it decent for Men to be conversant in Publick Meetings, with their Heads cover'd, but Women uncover'd: Now the Apostle in this Chapter, from the First to the Sixteenth Verse, copiously reasons against this Cus­tom, which some at that time began to introduce; and shews that the contrary ought to be observ'd every where. He argues first from Divine Testimony, not indeed directly, but by implication, for as much [Page 8] as it appears from the Word of God, that Man is the Image and Glory of God, and the Head of the Wo­man, but the Woman the Glory of the Man, made of Him and for Him. The Apostle largely handles this Argument to the Twelfth Verse, and then takes another from the Law of Nature, and the common Customs of Men. Judge in your selves says he, is it comely that a Woman pray unto God uncovered? Doth not even nature it self teach you? &c.

But in the last place, he produces his clearest Argument compris'd in these words, But if any Man seem to be contentious, we have no such custom, neither the Churches of God.

Which is the same as if he had said, But if any Man is so contentious, as notwithstanding these Reasons, still to contend, that 'tis lawful for a Man even cover'd, but a Woman uncover'd, publickly to pray unto God; yet there's one Argument be­hind, by which both he and all Christians must of necessity confess themselves convicted, which is this, That we have no such custom, neither the Churches of God: Now amongst us and all other Churches, the quite contrary Custom hath obtain'd, whereby Men are taught to uncover, but Women to cover their Heads when they join in the Service of God.

I know that these words of the Apostle are in­terpreted a little otherwise by some: as if he af­firm'd thus, (viz.) That neither they nor the Churches of God have such a Custom, to contend [Page 9] about Matters of this nature. But besides that, admitting this Exposition, the Apostle wou'd con­tradict himself, because in this very place he sharp­ly disputes with the Corinthians: Again, if we shou'd grant, that the Words may be thus expound­ed, it equally makes for our side; because 'tis evi­dent, even from this very sense of the words, as well as the other, which is the true and genuine, and so conspicuous and manifest, that it requires no further explication, that the Apostle disputing concerning an Ecclesiastick Ceremony with the Corinthian Church, appeals to the Custom of the other Churches of God. Nevertheless, this one thing we may note, That these words, [...], are read in some Greek Manuscripts in the singular Number, [...], as the Syrian Interpreter has it: Which are also the words of the Vulgar Latin Version; and the same is to be seen in St. Cyprian, and other Latin Fathers. But the sense is all one. For [...], in the plural, tho indefinitely put, signify all the Churches of which the Universal consists. There­fore both ways, recourse is had here to the Uni­versal Church, and the Argument is drawn from her Custom. For this reason St. Theodoret says of it, [...]. This Argument is sufficient to confute even the most contentious; For the Apostle shews, That not only he, but all the Churches of God think the same: So that he that acts contrary, opposes [Page 10] [...], the Universal Church, as Theo­phylact, and before him St. Chrysostom, comments upon the place.

These Words of the Apostle being thus concisely ex­plain'd, fore-shew a plain and safe way to us by which we may proceed in the determination of all such Ca­ses. But if any Rite us'd by some Provincial Church, is controverted, we must make a diligent Enquiry into the Sentiments of all other Churches, and see whether the same has been approv'd by them. For the illustration whereof, we must observe, That in all Ages even from our Saviour's Passi­on, several Provincial Churches have been consti­tuted in the greatest part of the World; which all together make that one Church, which we therefore commonly call Catholick or Universal. Which doubtless, must be computed from all the Churches, not only those that exist at one and the same point of time, but that ever had a be­ing.

Moreover, all these in all Ages, and at all times, have agreed with the Church in necessary Arti­cles of Faith. Now as to the Rites, they have been partly proper, and peculiar to particular Churches, partly common to all. Rites that are proper to one or two Churches, may be abroga­ted, or retain'd by the same, or admitted by o­thers at pleasure. For they put on the nature of [Page 11] things indifferent, and therefore are of no force, unless what they receiv'd from that Church by whose Authority they are establish'd. But Rites that have been always common to the Universal Church, that is, to all Churches throughout all Ages, or which is all one, to the greatest part of them, the very same ought still to be observ'd by every particular Church. For neither is it in the power of every particular Church, either to reject Rites when observ'd, or observe them when reject­ed by the Universal Church. If any of these shall do either of the two, 'tis Schismatical, disjoining it self from the Body of Christ, at least in that particular. But that every Church may be rightly constituted, so as to be made a sound Member of the Catholick, 'tis absolutely necessary for her to conform her self to that in all things, as long as it may be done, and religiously em­brace her Discipline and Rites, as well as her Do­ctrin. Which, lest I may seem to speak without reason, I'le confirm with the following Argu­ments.

These very Words of my Text supply us with one. For certainly the Corinthian was a Provin­cial Church, into which some endeavour'd to bring new Rites. The Apostle being ascertain'd of this, disputes against it in this place; and proves that that Church cou'd by no means admit of it. And his last and chief Argument he draws from the Cus­tom [Page 12] of the Universal Church, as we observ'd before: Forasmuch as all other Churches should have no such, but a quite contrary Custom. But if any man, says he, seem to be contentious, we have no such custom; neither the Churches of God. From which words I thus argue:

What's contrary to the receiv'd Custom of all the Churches, ought not to be admitted by the Corin­thian.

But this is contrary to the receiv'd Custom of all the Churches.

Ergo.

Now if the Church of Corinth, was not oblig'd to accommodate her self to, and observe the Rites of all the other Churches, this Argument of the Apostle would be of no weight. For by this supposition, that Church might have admitted that Rite, not­withstanding 'twas contrary to a Custom Universally receiv'd: And therefore the major proposition wou'd be false. But undoubtedly the Apostle ar­gued rightly, being divinely inspired when he penn'd these Words: Which is a cogent reason, be­cause he could not deceive by the Argument, nor be deceiv'd in the manner of arguing. And therefore a principal reason obliges every such Provincial Church, as the Corinthian was, diligently to observe the Rites of the Universal. For if any neglect the observance of them, he is by this infallible Argument, convinc'd of a grievous Error and Schism. Neither is it possible for him to defend himself by any Pre­tence: [Page 13] since God himself dictated this Argument to the Apostle, and from thence it necessarily follows, That 'tis the Will of God that every Provincial Church should conform to the Universal: And also that we always use this way of arguing which he has taught us, to determine all Controversies of the like nature.

Moreover, the same appears from the very nature and notion of a Church: For the Church generally so called, is a vast Society, or Congregation of Men professing the Christian Faith in all parts of the World: Whereof all Provincial Churches are so ma­ny Parts or Members. Now in all such Societies every Part ought to agree with its whole: And consequently the lesser with the greater.

Reason tells us this; The Law of nature commands it; and the Universal consent of Mankind judges it necessary. So that, if any thing enacted by the greater, obliges the remaining part, much more what is ordain'd by the greatest part of each Society; which it ought to observe if it wou'd continue a mem­ber, and enjoy the Priviledges of the same Society. Which rule, since it prevails in all manner of Socie­ties, ought much more in the Church; which of all things should be the most Regular.

Accordingly Christ himself is the head of this Church, called Universal, who equally diffuses his [Page 14] Spirit thro' all its parts. The Apostle in the Epistle to the Ephesians, and elsewhere in many places ex­plains this idea, or notion of the Church. Seeing therefore the Spirit of Christ himself is diffused thrô all the Members of this Body; and both guides, and governs them, whatsoever is performed by these Members let it be (as it ought) ascrib'd to his Holy Spirit. For althô each Member is able, per­haps to suffer some humane affliction, which yet all have done conjointly at all times, it cou'd scarce­ly proceed from any thing less than a common (if I may so say) Principle of all things, namely, the Spirit of God which generally actuates all things. And therefore it can't but be necessary to be still ob­serv'd (as much as may be) by every Member.

The next Argument on this occasion is fetcht from the Apostolical Institution of all such Rites, which are observed by the Universal Church. For what­soever the Apostles in the first institution of the Churches delivered for their observation, is un­doubtedly necessary to their legitimate constitution. For otherwise they must have appointed something superfluous, which can't be alledg'd against the A­postles, considering that they have instituted no­thing in the Church, but what was enjoyn'd them by Heaven.

Which since all Christians believe, they agree in nothing more, than that the Apostolical Institution [Page 15] of the Churches is a Rule, and Measure, according to which every present Church is to be model'd. So that no Constitution of any Church can be ac­counted Legitimate, unless it be consonant thereto. Now this being granted, it follows that no particu­lar Church is lawfully constituted, unless it observes all the Rites of the Universal. For whatsoever she hath observed in all ages, must be of Apostolical In­stitution. For how is it possible for any one to ima­gine, that all the Churches dispersed over the face of the Earth shou'd every where use the same modes, unless they received them together with their Faith by Apostolick Tradition?

'Tis very clear, that the Apostles went about al­most all Parts, and appointed Churches, where ever they came: 'Tis clear that they were conducted by the same Spirit: And lastly 'tis clear, that they en­deavour'd Uniformity in all Churches. And there­fore 'tis no wonder, if they have every where or­dained the same Rites: 'Twou'd have rather been a wonder, if they had done otherwise. Now if such general Rites were not by Apostolick appointment, how cou'd they every where come into Chucrhes so far distant from each others? Cou'd they from General Councils? For that indeed remains to be spoken to. For they must of necessity either be or­dained by the Apostles, or by Oecumenical Councils, as Saint Augustin observes in his Epistle to Januarius, wherein he says, We preserve things not written, but [Page 16] delivered, which are indeed observ'd all the World over; whereby we may understand, that things recom­mended, and decreed either by the Apostles, or Gene­ral Councils, (whose authority the Church venerates) are retain'd. Now we in this place speak only of such Rites, as were observ'd by the Universal Church before General Councils had their being, and which for this reason cou'd not be instituted by them. It remains therefore, that we attribute them only to Apostolical Institution, according to that common rule of the same Learned Father, who says, That the Ʋniversal Church holds not what's instituted by Coun­cils, but always retain'd, which being deliver'd only by Apostolical Authority, is truly believed.

Therefore since 'tis necessary to legitimate the Constitution of every Church, that the Rites in­stituted by the Apostles be retain'd: And since all the Rites of the Universal are appointed by the Apostles themselves, none can doubt, but that the observing the same is necessarily requir'd to the Legal Constitution of every particular Church.

And this indeed is not my private Opinion, but is, and ever was the common Sentiment of all Christians, especially the Primitive. This appears from hence, that in times past, if any Controver­sy arose concerning any Ecclesiastical Rite, which some peculiar Church had receiv'd, 'twas always customary to enquire into the Practice of the Uni­versal; and her constant usage touching that Rite, and afterwards to give in their Verdict. [Page 17] Examples are very obvious, how ever I'le chuse one for the present. The Primitive Church, you all know, was long perplex'd with a grievous Con­tention concerning the time of the celebration of the Passover. For the Church of Asia contended with the Jews, that 'twas to be celebrated on the fourteenth day after the appearance of the Moon, let it fall on whatsoever Holy-day of the Week it would. Now all other Churches were wont to fast, and celebrate that Feast only on the day of our Lord's Resurrection. This controversie continued for many Years, till at length 'twas complain'd of in the general Council held at Nice. Where 'twas prov'd, that all other Churches, ex­cept that of Asia, us'd to celebrate that Feast on the Lord's day, and for that reason all the Fathers, that were present at that Synod, thought it fit, and reasonable, for the Asian Church to celebrate it on the same day: As the great Emperor, Con­stantine, expresly asserts in an Epistle to the Church­es by whose command that Synod was summon'd. From whence it appears that the Nicene Fathers us'd the same arguments against the Asian Church, that the Apostle do's against the Corinthian, which he deduces from the Custom of all the other Churches. Also St. Cyprian has the same against Novatian, and St. Augustin against the Donatists: But Epiphanius brings it against all Hereticks, and likewise Schismaticks, condemning them all of He­resie, that either in Doctrine or Discipline Aposta­tize [Page 18] from the Universal Church. I might seem too prolix, and tedious, if I should but point out all the Councils, and Fathers, that have us'd this argument; and therefore our Proposition may well be inferr'd from them. For this Argument, which the Catholick Church has always us'd, takes for granted, that 'tis at least just, and rational, that all her rites shou'd be every where retain'd.

Upon which account we have more largely pro­secuted this subject, because hereby we may the better, when occasion serves, repress all the adver­saries of our Church; even the Romanists them­selves, who assuming the Name of Catholicks, do insolently Glory in it. For the Romish Church whose Faith, and Customs all Papists are solemn­ly engag'd to maintain, hath invented so many new Tenets, and lately innovated so many super­stitious Ceremonies, either rejected, or unknown to the Universal, and is at this day so imperious in her commands, that she only deserves the name of a most corrupted, much less Catholick Church. For she has nothing common with the Catholick, nothing with all other Churches, but rather all things Dissentaneous, and Repugnant, excepting, wherein she agrees with ours.

But omitting these things, as not pertinent to this place, let's rather advance those things which we have hitherto discours'd, that we may [Page 19] the better accomplish the Business in hand.

Now then 'tis apparent from what we have al­ready premis'd, how expedient it is, that An­cient Rites and Manners observ'd hitherto by the Universal, that the same should also now be ob­serv'd by every particular Church. Just so 'tis even in Bodies Politick. As for instance, in this very Kingdom there are divers Corporations, Bur­roughs, and other inferiour Fraternities, all which are impower'd to give Laws to themselves, and to their Members; Provided always, they neither do, nor enact any thing Contrary to the Statutes of this Realm, or (as we say) to the Common Law, or any ancient Custom, that has been introduc'd, and receiv'd in this Kingdom time out of mind, and so has obtain'd the force of a Law. Almost after the same manner 'tis with the Universal Church, which is the King­dom of Christ. For this has it's Decrees written in the Word of God, and also has as it were a Common Law consisting of some certain Rites. Which tho' they be not expresly, and in just so many words, commanded in the said Decrees, yet are so adapted (if I may so say) to the general design and purport of them, and so useful for the Propaga­tion, and Establishment of that Religion, which is instituted there, that they have been observ'd at all times, and every where throughout the whole Chri­stian World, and for that reason are still to be ob­serv'd by all Churches, that are desirous of holding [Page 20] a firm Union, and Communion with the Universal. For if any Church shall abolish any one of these Rites, or constitute any thing contrary to them, the same will thereby be depriv'd of that Custom, which all the other Churches of God enjoy. Which thing indeed the Apostle charges the Corinthians with as a fault. And deservedly too. Because it can't possibly be deem'd a lesser Crime to disannul the common Rites of the Universal Church, than to violate the Common Law of the Realm. That this is great, 'tis generally acknowledg'd, and some to their own Cost have found it so. But perhaps some will judge me guilty of a fault, in pleading hitherto for Rites, and not shewing what they are, or how to know them. But truly this don't belong to me, who have hitherto design'd nothing more, than to demonstrate, how just, and equitable it is, that (for instance) our, or any other Provincial Church, shou'd religiously observe all such Rites, which, 'tis certain, all other Churches have ob­serv'd: Now what peculiar Rites ought to be rank'd here, and from whence that appears, I leave unde­cided to your Judgments. Perchance some of them will be debated here before you: For that rea­son I've forbore mentioning the least of them in this place, for fear I shou'd seem to anticipate your more discerning Judgments in these Affairs. But there are some general Institutions of the Universal Church, which (if I mistake not) are indisputable, and yet seem momentous to the determining such [Page 21] cases as will be laid open, in this Sacred Synod: Therefore I can't quite pass them by, lest I shou'd seem to fall short of performing the duty laid on me.

First, Therefore all the Churches of God have this Custom, and always had, that in whatsoever Province they are plac'd, the Bishops, and Pastors of that Province, as often as occasion requires, and opportunity permits may summon Synods or Conventions to deliberate, and consult about affairs relating to the Church in the same Province. Which Synods therefore are call'd Convocations, or Provin­cial Councils. This sufficiently appears from those huge and numerous volumes of Councils, in which you may see several such like Councils held in all Ages, and all Provinces over the whole Christian world. And far more, doubtless, are celebrated, that are neither extant there, nor in any other place at present. Which, I thought fit to note here, that any one may plainly see, that this our Synodical Convocation is no Innovation. Because nothing was ever more usual in all the Churches of God than the celebration of such Provincial Councils.

Add to this, that all Churches every where so Synodically congregated, were always us'd to create such Canons, or Ecclesiastick Laws, as they judg'd to be Expedient for the better administration of [Page 22] the publick Worship of God, his Word and Sacra­ments, and the Discipline of the whole Church. This also abundantly appears from the said Acts of Councils: In which there are divers Canons set forth by every Provincial Church, as proper, and peculiar to itself. For tho' all the common Churches of God have scrupulously retain'd the rites of the Universal; yet they were always forc'd to add o­thers to the Canons of the Church, that were adapted to the form and modes of that Kingdom or Province wherein each Church was situated: O­therwise it were almost impossible for any Provin­cial or National Church to subsist long in Peace. From hence also a common Custom has obtain'd in all the Churches of God, when all such Canons, and Laws are Constituted, to have regard not only to the well-being of any private member, but also to the Peace, and Tranquillity of the whole Church. And indeed many things are necessary to the pro­curing this that are not to our obtaining everlast­ing felicity. For which reason almost all the Canons, published hitherto by Provincial, or General Coun­cils are instituted only for such things, that make for the external Discipline, and Peace of the Church. And hence 'tis also, that never any Church was ex­tant, which did not register several things amongst their Laws, not against, but besides those things, which are contain'd in holy Writ. Which is so clear, and perspicuous, that I can't enough won­der, how any one can doubt of the truth there­of.

[Page 23]Besides 'tis customary in all the Churches of God to ratify such Canons, as they make, with Ecclesiastick Penances, to prevent impunity, when they are violated. This likewise appears from the Canons of all the Councils, upon which a man can scarce cast his eye, but presently at the first sight see Suspension, or Deposition, Anathema, or Ex­communication against Lay-men, if they shall act o­therwise. For neither has the Church ever esteem'd those worthy of the Sacred Ministry, nor these of her Communion, who refuse to obey Laws writ­ten as well for theirs, as its own advantage.

Further 'tis evident out of the aforesaid Collecti­on of Councils, that all the Churches of God were wont so to frame, and temper these Laws, which they thought necessary for themselves, that they might be advantageous to, and edifying of the whole Community, and as much as possible, inof­fensive. I said, as much as possible, by reason their ignorance is such, that they scarce are sensible of any thing: Such is the perverseness of others, that they wrest all to the worst sense. And truly 'tis hardly possible for any Civil Law, much less Eccle­siastical, to be so made, as to be approv'd by all. Therefore there's no reason, that the Church shou'd be sollicitous for this sort of men, unless perhaps, that they may be better taught in discipline and manners by the force of the Laws. Again, others there are, who endeavour to serve God piously, [Page 24] and devoutly, and to direct their lives according to his Commands, and yet are of so weak, and Scru­pulous a Conscience, that nothing almost can be done, that do's not prove offensive to them, and that too (as we should charitably believe) not from an obstinacy of will, or stiff inclination to any Facti­on; but from some pious, tho' groundless fear, lest it shou'd be displeasing to God. And truly these men are to be taken into consideration be­fore Laws are confirm'd, especially Ecclesiastick, lest, instead of eradicating old Scruples, we shou'd implant new ones in their minds. And that also, whether they, who are thus troubl'd in conscience, wait on God's Altar together with the Church, or separately from it. For both are to be taken care of; these, that they may persevere in the Commu­nion of our Church, the other, that they may be brought back to it. And certainly this is a work, and labour, deserving the cares and studies of us all. Which nevertheless is to be so enterpriz'd that nothing, for their sakes, may be omitted, that shall redound to the Interest of the Church, nor admitted, that shall prove detrimental to the same. For neither reason nor the perpetual Custom of the Church suffers a part to be preferable to the whole.

We may add further, That nothing has been more usual amongst the Churches of God, than to change Laws, that they've made, to abrogate [Page 25] ancient ones, and to substitute others, perhaps quite different, in their room, when a necessi­tous time requires it. None conversant in Ec­clesiastick Histories can be ignorant of this. For you can find no Church throughout the World, that has all the same Laws now, which it for­merly had. Doubtless, all such Laws of Pro­vincial Churches, whereof we now speak, are constituted pro hic & nunc, (if I may be al­low'd to speak barbarously here) that is, with respect to time, and place. When these are chang'd, the Laws of Necessity must be chang'd for their accommodation to the present Customs of every Age and Place. But truly no Church ever did, or must do this without cogent Necessity. For every unnecessary alteration in Ecclesiastick Laws, stigmatizes the Church with inconstancy; and too much derogates from the Authority given it by our Blessed Saviour; it makes Prophane Wretches call Religion into Question, whether or no it depends on the Will of Man? It sets several together by the ears; and keeps more still in a dubious expectation of some new at­tempt: It renders the minds of others doubtful, and uncertain what to do: It stirs up outra­gious Tumults, often disturbing the Publick Peace. Neither also is any one so Skilful in the disposal, and provision of things, as to be able to foresee by any Art, what, and how great Miseries may be arising even from the [Page 26] mutation of Laws incommodious. And therefore the changing of inveterate Laws for others, is at all times dangerous, unless such Necessity may compel, as is otherwise insuperable, and which is so manifest and apparent to the Eyes of all, that none may see a change, without seeing great Reason, and Necessity for it. Now if there be such a Necessity, all those Calami­ties will be averted, that generally attend on unnecessary change. Our Church will not lose a drachm of Honour or Esteem, that's due to her. For she, and her Authority will be the same. And all things will appear more peace­able, calm, fix'd, and quiet in her, than if they had kept their former State. All the Churches of God are taught this by Experience: And for this reason they never Scruple to abdicate Laws of their own Constitution, and to Confirm new ones, as often as they see occasion.

Now whether our Church be oblig'd by such a Necessity to alter any thing that's setled by her Laws, belongs to Wise Men, not me, to determine.

This only I'le presume to say, that, if it be ne­cessary, to bring back wandring Sheep to Christ's Fold, if necessary, to remove Scruples from the Consciences of weak Brethren: If necessary to ex­tinguish Hatred, mitigate Anger, and reconcile all Differences, as far as possible about Religion: If necessary to restore Ecclesiastick Discipline to its pri­stine [Page 27] vigour: If necessary to defend, and maintain the best Church on Earth against the Efforts of Men, and Devils: I say, If any one thinks these necessary, certainly he must likewise think it ne­cessary to admit of such Alterations as in his Opi­nion are most conducive to this purpose: Whilst only those things are chang'd, which our Church has constituted by her Authority, not those, which the Universal Church has Establish'd by her Com­mon Law. For all the Churches of God, and ours too, have always religiously forborn, (let the pre­tence be what it will) the least Alteration in these Laws. For to abolish, or reject what has been al­ways, and every where observ'd, is not only to change an Ecclesiastick Rite, but also the Church it self, and render it different from all the Churches of God. Which yet never cou'd, nor, I hope, ever will be said of our Church▪

For truly such was the care, and diligence of our Reformers, (whose happy memory we can never sufficiently extol, and reverence) such their Piety and Religion, such their divinely inspir'd Prudence, that, thinking it as necessary to keep firm Communion with the Catholick, as to recede from the Roman Church, renouncing all her Super­stitious Innovations, they themselves religiously preserv'd whatever had been approv'd by all the Churches of God; and so ordain'd it in our Church, the most illustrious Image and Resem­blance [Page 28] of the Catholick. And hence 'tis that our Church has always been the envy of the Roman: But so great an honour to all the Reform'd Churches, that I don't doubt, but that they wou'd imitate her pious Examples, were it in their power: So that we must not impute it to them, but to the necessities of time, and place, that they are not in all things agreeable to us.

Since therefore God has committed such a Church to our care; and since his Vicegerent here has now given us an opportunity to prose­cute all things, that may tend to the peace, and advantage of his Church, let us employ all our powers and faculties for its accomplishment. Let us leave no means unattempted, to make all English-men to be of the Church of England. Let us endeavour all we can, to make her Faith, her Worship, and her Discipline, if possible, the wonder of the whole world, and she her self perpetual, by whose guidance we of this King­dom may obtain everlasting Salvation thro' Christ, till his second coming. That all posterity may laud, and magnifie our God for moving so re­ligious a Prince to assemble this Sacred Synod, and assigning such a preparation for it to the ad­vantage of this our Church. If this Convocation shall be so pleas'd, to whose disposal all things are left. But whilst we are considering of these things, we call to mind the ancient Customs ob­serv'd [Page 29] by all God's Churches, in the calm and se­date Celebration of their Synods: And let ours take example by that. Let us throw off all pre­judiced Opinions, presumptuous Suspitions, and li­tigious Contentions, which only confound and disturb such Sacred Councils. But let all be done with that agreement, and consent, as becomes Christians, Clergy-men, and more especially all us of the Church of England, when we consult about the Establishment of her Peace. Whatso­ever we do, let it be done by universal Approba­tion, That in this we may truly say with the Apostle, If any man seem to be contentious, we have no such custom, neither the Churches of God.

But whatsoever pains we take for the good of our Church they'l avail not, unless adorn'd with good works: Wherefore most Reverend Fathers in Christ, and dearly beloved Brethren give me leave to be­seech you in the name of Christ, so to comport your selves, as Becomes Fathers, and Sons of so holy a Church: Let your light so shine before men, that they seeing your good works, may glorify your Father in Heaven? Let all see and admire the eminent Sancti­ty of the Church of England in producing men most holy. By this means we shall engage not only men, but God to be of our side. Who alone is able to defend, and for ever preserve a Church first of his own building, and then restoration, from all the Machinations of its enemies.

[Page 30] Let God therefore arise, and his enemies be scat­ter'd. God grant that our Church may flourish and in­crease daily more and more. God grant that the Gates of Hell may ne're prevail against it. Lastly God grant, that his most holy Spirit may guide this Sacred Synod assembled in his name, and lead them into all truth, that whatsoever they do, may end in the glory of God, the good and settlement of the Universal Church, and more especially, this of England, through our Lord Jesus Christ, to whom with the Father, and holy Spirit be ascrib'd all glory, and honour now and evermore, A­men.