CErtainly that man is no friend to Church and State, who is an enemy to their Peace and Union in matters of Religion: For, as the Eminent Mr. Le Moyn of Holland ſaith, in his Letter to his Lordſhip, the preſent Biſhop of London, at the end of Ʋnreaſonableneſs of Separation. In England the good of Church and State depends abſolutely upon Ʋnion of the People in point of Religion, and one cannot there preſs an Ʋnion too much: For there is never like to be an effectual Reformation of Peoples unreformed Lives without an Union, when Conforming and Nonconforming Miniſters may joyn together, encourage, and aſſiſt each other in that bleſſed work. And as to an Union, Mr. Baxter in his Life and Death of Sir Matthew Hale, ſaith, 2 p. 19, 20. that the ſaid Judge told him, the only means to heal us was a new Act of Uniformity. Therefore I ſhall apply my ſelf to the Governours of the Church that are Lawfully called, and have Authority to appoint and alter matters of this nature, reſpecting the Service and Worſhip of God. I ſhall in all Humility recommend to the Governours Conſideration ſome Arguments for Conceſſions and Alterations in the Common Prayer; and then in the Rites and Ceremonies of the Church of England: And to ſhow that I am not alone, and that it is not a project of my own, which hath no countenance or encouragement from others, I ſhall mention greater Names in favour of the ſame Argument, and urge their concurrence; and that ſhall be my firſt Plea.

Firſt Plea, For ſome Conceſſions and Alterations in this Worſhip, becauſe there are ſome things which, in the judgment of ſeveral eminent Conformiſts, may be altered without any detriment or diſhonour to the Church. Divers Reverend Biſhops and Doctors, in a Paper in Print, before the unhappy Wars in King Charles I. Reign, yielded to the laying aſide of the Croſs, and the making many material Alterations; as the Archbiſhop of Armagh, the Biſhop of Lincoln, Dr. Prideaux, Dr. Ward, Dr. Brownrigg, Dr. Featly, met together by Order of the Lords, at the Biſhop of Lincolns in Weſtminſter, (beſides ſome Innovations in Diſcipline given in) hinted their deſire of the Alteration of many things in the Book of Common-Prayer, as the Reading of the Pſalms according to the New Tranſlations; Leſſons of Canonical Scripture inſtead of the Apocrypha; leaving out the Hymn of Benedicite, and the ſaying Gloria Patri after every Pſalm; changing with my Body I thee Worſhip, into theſe, I give thee Power over my Body; I Abſolve thee in the Viſitation of the Sick into theſe, I pronounce thee Abſolved, &c. Grand Debate, p. 31.

Again, the Biſhop of Armagh, p. 130, 131. from Dr. Barnard, to this effect; That for the healing of thoſe diſtractions and diviſions among Miniſters, and others, and the moderating of each extream, in relation to the uſe of the Liturgy, whereby there might be a return of that wiſhed for Peace and Unity, which of late years we have been ſtrangers to, he conceived ſome prudent and moderate accommodation might be thought of by wife men, in order to the continuance of the ſubſtantial part, each ſide yielding ſomewhat after the example of St. Paul, Rom. 14. Idem, Directions about the Liturgy; After his Vindication of the Liturgy, yet it cannot be denied but that there are naevi in pulchro corpore; and as it were to be wiſhed that theſe were altered, ſo it were to be done without much noiſe.

〈 in non-Latin alphabet 〉 . Upon the Ordinance againſt the Common Prayer, Sect. 4. Our publick Liturgy, or Forms of conſtant Prayers, muſt be aboliſhed and not amended in what upon free and publick advice might ſeem to ſober men inconvenient for matter or manner, to which I ſhould eaſily conſent. Idem, To the Prince of Wales; In this Church I charge you to perſevere, as coming neareſt to Gods Word, with ſome little amendment, &c.

King Charles the Seconds Declaration from Breda, 1660. Since we find ſome exceptions made againſt ſeveral things in the Liturgy, we will appoint an equal number of Divines, of both perſwaſions, to review the ſame, and to make ſuch alterations as ſhall be thought moſt neceſſary, and ſome additional Forms; and it ſhall be left to the Miniſter to chuſe one or other. In the mean time we deſire that Miniſters would read thoſe parts, againſt which there lie no exceptions; yet in compaſſion to thoſe that ſcruple it, our will and pleaſure is, that none be puniſhed or troubled for not uſing it, until it be effectually Reformed, as aforeſaid.

The Biſhop of Corks Proteſtant Peacemaker, p. 29. What moſt of the Diſſenters would be at, (no Liturgy, no Epiſcopacy,) may not be, cannot be without Schiſm; we are ready to ſacrifice all we can otherwiſe to the publick peace and ſafety, Idem p. 33. But notwithſtanding what I have ſaid of the excellency, both of the Common-Prayers, and of Cathedral Performances, I do not conceive the alteration of an Expreſſion, or here and there of a whole Prayer or two by Law, or diſpenſing with ſome Ceremonies; I do not conceive, ſuch relaxation as this would break the Harmony and Beauty of our Worſhip, or diſturb the Union and Peace of our Church. There are ſome Collects, and perhaps Rubricks too, which with all duty and ſubmiſſion, I humbly conceive might be altered for the better. Page 118, 119.

Mr. Hales in his Tract of Schiſm, p. 215. Propounds it as remedy to prevent Schiſm, to have all Liturgies, and publick Forms of Service ſo framed, as that they admit not of particular and private fancies, but contain only ſuch things in which all Chriſtians do agree: Prayer, Confeſſion, Thanksgiving, Reading of Scriptures in the moſt plain and ſimple manner, were matter enough to furniſh out a ſufficient Liturgy, though nothing either of private Opinion, or of Church Pomp, of Garments, or preſcribed Geſtures, of Imagery, or Muſick, of matter concerning the Dead, of many ſuperfluities, which creep into the Church under the names of Order and Decency, did interpoſe it ſelf.

The great Dean of St. Pauls in the Ʋnreaſonableneſs of Separation, Pref. About the Book of Common-Prayer, it ought to be conſidered, whether for ſatisfaction of the ſcrupulous, ſome more doubtful and obſcure paſſages may not yet be explained, or amended? Whether the new Tranſlation of the Pſalms were not fitter to be uſed, eſpecially in Parochial Churches? Whether portions of Canonical Scripture were not better put inſtead of Apocrypha Leſſons? Whether the Rubrick about the Salvation of Infants might not be reſtored to its former place, in the Office of Confirmation, and ſo the preſent exceptions againſt it be removed? Whether thoſe Expreſſions which ſuppoſe the ſtrict exerciſe of Diſcipline in Burying the Dead were not better left at Liberty in our preſent caſe? Such a review made by Wiſe and Peaceable Men, not given to wrath and diſputing, may be ſo far from being a diſhonour to this Church, that it may add to the glory of it.— And whether uſing the Liturgy, and Approbation and Promiſe of the uſe of it, may not be ſufficient inſtead of the late Form of declaring their Aſſent and Conſent, which hath been ſo much ſcrupled by our Brethren?

True ſtate of the Primitive Church, p. 23. Now in Chriſt I humbly beſeech the Governours of the Church, calmly to conſider, were it not better to have ſuch a Form of Service as would ſatisfie moſt. The Fathers of our Church when they Reformed this Nation from Popery, were deſirous to fetch off as many as they could, retaining for this cauſe all the Ceremonies and Forms of Prayer they could, with a good rectified Conference. Some other things I could mention in the Book of Common-Prayer (though not ill in themſelves) yet fit to be altered, and would obviouſly appear to every wiſe man, once reſolved to compoſe ſuch a Form as to take in moſt of this Nation; which I humbly conceive Governours ſhould in Conſcience endeavour, becoming all things to all men to gain ſome, though not all, yet happily gain all in proceſs of time.

Principles and Practiſes of Moderate Divines, &c. They would be very glad, if ſome things that moſt offend were taken out of the way, particularly, that there might be no expreſſions in our Forms of Prayer, that contain diſputable and uncertain Doctrine, p. 335. Vid. Mr. Wakes Sermon on Rom. 15.5, 6, 7. p. 23. And that no ſuch weight be laid on leſſer things, as that they ſhould be inſiſted on to the endangering thoſe of an higher nature, and hazarding the Churches Proſperity and Peace.

Serious and Compaſſionate Enquiry into the cauſes &c. That it will be no Hypocritical tergiverſation, no wrong either to our Religion, or our Conſciences, if when the caſe ſo requires it, we change any phraſe of Speech, how fit ſoever in our apprehenſion, for one leſs fit, but more acceptable and currant; or any Rite or Ceremony that we have great kindneſs for, for one that is more grateful unto others, and that according to the ſaying of the Lord Bacon, we learn of the elder times what is lawful, and of the preſent what is fitteſt.

Mr. De L' Angels Letter to his Lordſhip, the preſent B. of London; I am ſure, that if there were nothing wanting to cure your Diviſions but the abſtaining from ſome Expreſſions, the quitting ſome Ceremonies, and the changing of the colour of ſome Habits, you would reſolve to do that, and ſomething more difficult than that with great pleaſure.

Conformiſts Plea for the Nonconformiſts, Part 3. Pref. It is clear there muſt be a Liturgy; and very many, even to Dr. Sherlock, mention ſome Alterations in the ſeveral parts of it, as deſirable and adviſable: Without any poſitive arrogance in a matter of this nature, I do offer my obſervation. Some that expect much profit by Preaching, do thing firſt and ſecond Service too long and tireſome: Others that care leſs for Preaching, are very buſie in the Interlocutory parts of the Service, grow careleſs, and too often prate (and ſtare about and whiſper) in the Leſſons, and ſleep under our Sermons; both are too long for them alſo. All that I will ſuggeſt in the laſt caſe is; Firſt, That the ſecond Service or Communion-Service, may be then only read, when there is a Communion, or when there is no Sermon [upon Holy-days]. Secondly, That only one of the three Creeds be uſed at one time, in the ſame Service. Thirdly, That the ſo often Repetitions of the Lords Prayer in the ſame Service may be limited. All cannot, moſt do not keep Curats: The work of Reading the ordinary firſt and ſecond Service, beſides incidental Offices, as Baptiſm, Churchings, &c. make it very expenſive to moſt mens Strength and Spirits, and weariſome to the People; and the conſtantineceſſary work of Preaching and Catechiſing is hardly endured by the young and healthful, but impoſſible to be performed by the infirm and aged. [And therefore in King Edward VI. day, ſome Miniſters were diſpenſed with in not Reading the whole, as Grand Debate mentions, p. 5.] It is true indeed if a mans Conſcience will bear it, a Miniſter may be both ſhort and ſeldom in the Pulpit; but the it is with two great hazards: Firſt, Of loſing his Auditory, or of his Auditories great loſs to their Souls. This humble Propoſal for omitting the ſecond Service, hath a fair Countenance from the Rubricks; Rubrick the laſt, immediately before the Lords Prayer hath a ſuppoſition that the Communion is Celebrated every Lords day, &c.

I mean to conclude with an excellent Citation from Biſhop Taylor, Duct. Dubit. p. 375. In Rituals and Ceremonies, and little circumſtances of Eccleſiaſtical Offices, and Forms of Worſhip, in the punctualities of Rubricks, in the order of Collects, in the number of Prayers, and fulneſs of the Office upon a reaſonable cauſe, or inducement to the omiſſion or alteration; theſe things are ſo little, and fit to be entruſted to the conduct of thoſe ſober, obedient, and grave perſons, who are thought fit to be entruſted with the Cure of Souls: And things of ſuch little concernment are ſo apt to yield to any wiſe mans reaſons, and ſudden occaſions, and accidents, and little and great Cauſes, that theſe were the fitteſt inſtances of this Rule (i. e. of Latitude) if Superiours would not make too much of little things. All juſt Governments give the largeſt interpretation to Churches Orders in theſe things, to perſons of a peaceable Mind and obedient Spirit, that ſuch circumſtances may not paſs into a ſolemn Religion; and the Zeal of good Men, their Caution and Curioſity may not be ſpent in that which doth not profit. In many caſes a Latitude according to Equity may be preſumed; but if it be expreſly denied it may not be uſed: Which is the caſe of our Conformiſts as to thoſe things, wherein a Latitude might be taken according to the Law of Equity, when they carry ſome conſiderable inconvenience along with them, and reaſon for the contrary; yet we being ſtrictly bound up by the Church, it muſt bring a guilt upon the perſons, diſturb their peace of Conſcience, and prove vexatious and troubleſome to them that way, if they often offend in theſe matters. And this I preſume to be the caſe of thoſe, who in their common practice do not come up to the ſtrictneſs of their bounden and promiſed Conformity, though in ſome caſes, when extra caſum ſcandali & contemptus, they may do otherwiſe than the expreſs Letter of the Law requires, and be guiltleſs, as our Caſuiſts affirm.

I beg the favour with all Humility, and with Submiſſion to the Will and Wiſdom of our Governours, to offer to their Conſideration; whether it were not deſirable to have a Prayer for particular Graces in the Evening Service, (the Petitioning part being leſs perfect then) and at ſuch times when the Letany is not uſed. We have ſuch a Prayer in the Whole Duty of Man, called a Prayer for Grace, comprehenſive of particular Graces. And then no doubt the uſe of it would be more acceptable in Families than it is now, when it runs out ſo much in Interceſſions, and ſo little in Petition.

Again I offer to their Conſideration; whether the Hymns and Offices of Praiſe after the Leſſons, (eſpecially in the Evening Service) are not become leſs edifying in their preſent uſe, where thoſe Spiritual Songs are barely Read, (as in Pariſh Churches) and not Sung; there being one way of Singing, or an Harmonious Reading of them uſeful and edifying, though another way not ſo much to Edification, becauſe out few underſtand it in the way of an Anthem. There are ſome things of particular reſpect to the Virgin Mary, and good Old Symeon, not ſo ſuitable to the Congregation. Whither the Wiſdom of our Governours may not ſee reaſon to forbear thoſe Anthems wholly in Pariſh Churches, or to leave the uſe of them indifferent, or limit them pro hic & nunc, according as times of Joy and Victory require our Praiſe, or other times of Humiliation to forbear them.

One thing more I beg leave to offer; If our Governours ſee reaſon to alter any thing in the Baptiſmal Office, about the ſign of the Croſs, Sureties, or elſewhere; whether it were not deſirable to have ſome ſuch Scriptures inſerted, as Job 25.4.14.4. How can he be clean that is born of a Woman: Who can bring a clean thing out of an unclean; that parents may ſee their Childrens Condition ſince the fall, defil'd with Sin, polluted and unclean; and ſo their great need of the Grace of Baptiſm, to be waſhed and cleanſed through the Blood of Chriſt from their Natural pollution and defilement by Sin. If this were but clearly expreſſed, and well underſtood, as it would be one of the ſtrongeſt Arguments for Infant Baptiſm from their Childrens need of the Baptiſmal Grace, ſo it would be a good preſervative againſt Anabaptiſm.

And as to the General Thankſgiving, perhaps it were to be deſired, that to the Redemption by Jeſus Chriſt, and the Means of Grace, were added, and for the Spirit of Grace ſanctifying an Holy Catholick Church, and for the Forgiveneſs of Sins which we believe and hope for, and the Reſurrection of the Body unto Eternal Life. Some have thought our Thankſgiving too general, in that there is no mention made in it of Sanctification. If any of theſe things approve it ſelf unto our Governours, my Labour is not loſt. Out of this variety I doubt not, but that their Wiſdom knows what to chuſe, as ſhall be moſt for God's Glory, and the Churches Edification.

II. Arg. For Conceſſions and Alterations in the Common Prayer, becauſe that Worſhip according to the Acts for Uniformity, or the exceeding ſtrictneſs of the Enjoyn'd Conformity to it, hath been occaſionally, or at leaſt eventually Evil.

Firſt, In reſpect of our Unchriſtian Diviſions and Separation. Thoſe that diſlike this Worſhip, (as there have been ſuch from the Diviſions in Queen Maries dayes at Frankford) and refuſe to joyn in it, whether do they uſually betake themſelves but to ſeparating, and ſetting up another Worſhip? Even thoſe that will joyn with the Miniſter in his own Prayers, and his Sermon, yet ſeparate from the Common Prayers above any other Worſhip. Hence are ſo many Sects and Opinions among us, that our Nation is ſcandalous upon that account among other Proteſtants, who have a common ſaying, Half England is not of the Church of England. Good God ! What would become of Peace and Union, Love and Charity, if the next Age ſhould be as fruitful of Sects and Parties, and differ in their Modes of Worſhip, as much, as the preſent hath done, wherein thy Church hath been ſo miſerably divided? How long, O Lord, the Author of Peace, and Lover of Concord, wil't thou ſuffer ſuch Confuſion in the Churches of the Saints.

2. This Worſhip, with the Penal Laws Eccleſiaſtical and Civil, that inforced the Act for Ʋniformity, hath been occaſionally, or at leaſt eventually evil, by bringing hard ſuffering upon the contrary-minded. Many formerly choſe rather to leave their Native Country, and ſhelter themſelves in New-England, than endure the Severities then, and Conventions before the High Commiſſion Court. And if I ſhould ſpeak of the Preſentments and Excommunications, the Fining, Impriſoning, and Confinement from Corporations in latter years, it would be no more pleaſing to ſome to hear of them, than it was to others to ſuffer them. Ah how harſh did theſe things ſound in the Ears of Merciful Men, and the Reformed Churches abroad, that Proteſtants ſhould be worrying one another, biting and devouring one another, and doing the Enemies work for him, who ſcornfully rejoyced at it, and uſed to ſay, Give the Hereticks Rope enough, and they would hang themſelves. But Bleſſed be God who hath taken away the occaſion of theſe Evils, and done that effectually by the preſent Parliament which the Preceeding would have done, as we are informed in the Memorial from the Engliſh Proteſtants to His Highneſs the Prince of Orange, p. 28. Four of our Succeeding Parliaments perceived the abuſe of theſe Penal Laws, and the miſchief thereby to Conſcious Chriſtians; and declared their intention of relieving them, if the King would have permitted them, yet they endeavoured to ſtop the Execution of them, and deſired a Settlement of Liberty of Conſcience as is due to Chriſtians. Adieu now to theſe Preſentments, Fines, Impriſonments, Excommunications, Troubling the Peace of our Neighbours, and too often it hath been our peaceable Neighbours; though I am apt to think but few have ſuffered comparatively with the many that eſcaped, yet thoſe that ſuffered, were too many, and to be pitied; ſeveral of them as honeſt, well-meaning Perſons, though miſlead through weakneſs of Judgment, and ſcruples of Conſcience.

3. This Worſhip conſidered with the Acts for Uniformity, hath been occaſionally, or at leaſt eventually Evil, in reſpect of the War and Miſeries in King Charles the Firſt his dayes, occaſioned much, if not beginning by the Impoſition of the Liturgy on Scotland, for an Union of both Nations in Worſhip. That Nation was ſo much incenſed that they drove, or were ready to drive the Miniſters out of their Churches at the reading of it; and broke out into a Rebellion, which infected England with their Covenant to down with the Liturgy, and Biſhops.

4. This Worſhip by the exceeding ſtrictneſs of the Acts for Uniformity, Subſcriptions, Aſſent and Conſent, &c. hath been an occaſion why ſo many Diſſenting Miniſters of conſiderable Gifts and Graces have been rendred in a great meaſure unſerviceable to the Church by, Suſpenſion, or Deprivation.

Some in Queen Elizabeths time, when (as the Reverend Dean of St. Paul's ſaith in his Ʋnreaſ. of Separation,) they could very ill be ſpared, not to ſpeak of thoſe in King James the Firſt his Reign, and King Charles the Firſt; of later years, as the return of King Charles the Second, a great Number of Miniſters, Good and Worthy Men in the main, and for the generality of them, were deprived for their Nonconformity.

5. This Worſhip hath been eventually Evil, by weakning the hands of Diſcipline, while the ſcandalous open evil Livers have eſcaped the Cenſures of the Church, together with the more peaceable, and innocently-minded Separatiſts. Thus Dr. Cumber on the Communation Service, Diſcipline with-held (ſaith he) in favour of Diſſenters, leſt by impoſing of it there, this Holy Means of Reformation ſhould be deſpiſed, rather than obeyed. And ſhould Men have gone about to ſuppreſs and reform Debauchery and Prophaneneſs by a ſtrict Preſentation of them, the Court, which hath more hotly purſued the Diſſenters, than the Scandalous and Vicious, would like enough have put them upon Preſentment of Diſſenters, without any favour or difference between the weak and the wilful; which becauſe of the ill Conſequence (which too often followed) Excommunication and Impriſonment, many Miniſters and Church-Wardens were more backward and averſe unto. Their Conſciences would not ſuffer them to work ſuch ill and trouble to their Chriſtian Brethren, Fellow Proteſtants, Loving Neighbours, for ſome ſmall difference in leſſer matters not deſtructive of their Salvation. And no doubt but the Wiſdom of our Governours ſaw the Evil and Inconvenience of thoſe ſeverities. When they took away the Penal Laws that made the Common Prayer, and Act for Ʋniformity ſo terrible to the contrary-minded.

Arg. 3. For Proof that the Common Prayer, according to the Acts for Uniformity, is inconvenient in ſome reſpect, and may admit of Alteration, becauſe of the great diſguſts, and almoſt invincible prejudices of People, (eſpecially in the Country) againſt this Worſhip, or at leaſt ſome things therein Cars Peaceable Moderator, or Plain Conſiderations for ſatisfaction to the diſaffected to our Common-Prayers. In the Preface, many ſtumble much at our Book of Common Prayers; and ſome of them, I take to be good Chriſtians, honeſt, moderate, well-meaning People, and have found by experience much of their diſaffection to it doth lye upon their miſtake through Ignorance, not peeviſh wilfulneſs. After all our Preaching and Inſtruction, and Exhortations in behalf of the Common Prayer, we do not find that ſucceſs which we uſe to have in other matters, and which we might expect, if their prejudice were not ſo deeply rooted in them, and too mighty for us. The difficulty is great, becauſe the guilt of People is great. Where People have often ſinned any Sin, the harder it is to repent: And how often have may been preſent at theſe Prayers? Yet, I fear, ſcarce ever prayed heartily and acceptably. Again, Sins deſcending from Parents to their Children, are harder to be worked out of them; but prejudices againſt this Worſhip have been tranſmitted down from Parents, and as it were entailed upon ſome Families: So that there is as little hopes of gaining them over, as for bringing Men off from the Religion of their Anceſtours; which commonly proves unſucceſsful.

Again the Commonneſs of this Guilt, were it but two or three in a Congregation that were prejudiced againſt it, there were the more hopes, that by the Examples of others they might be recovered: But when it is a great, (if not the greater) part of the Congregation, that is not heartily reconciled to this Worſhip (as I fear it is in too many Pariſhes.) It is the greater difficulty, when the Diſeaſe is ſo general, when the Infection hath ſpread it ſelf ſo much, to cure it effectually.

There is too much proof of Peoples prejudices, in that the number is ſo ſmall, ſo few that come to the Prayers upon the Holy Dayes; and yet the Church is ſo exceedingly full at a Funeral Sermon, (or any other preaching time,) when People are not much longer at Church than on ſome Holy Dayes And on the Lord's Day there are few that will come to the Prayers, to be preſent at the whole Service, many hard Speeches againſt them, ſome reviling them, as the Maſs-Book, Popiſh, Superſtitious will Worſhip, Prayers of courſe a cold dead piece of Formality. There are ſo many Objections, Scruples, and Cavils againſt it, as dull and tedious for the length of it; as a Form of others making, and not the Miniſters own; as Book-Prayers ſlighted by the vulgar upon that account, who ſay they can read the Common Prayer as well as the Parſon,; againſt the Reſponſes, though uſed among the Jews and Primitive Chriſtians; againſt the ſhort Prayers, and Hymns read (and not ſung,) diſuſed both in our other Devotions, more commonly but one continued Prayer without ony intermixture; againſt ſome things cenſured as vain Repetitions; and againſt the Ceremonies uſed in the Worſhip. As to particular exceptions you may find enough, if not more than enough in the Grand Debate between the Conformiſts and Nonconformiſts: How theſe prejudices may be in a great meaſure abated and taken away, I ſhall ſhow as the benefit of Union, That a Comprehenſion of the more ſober and moderate Diſſenters might do it in time.

Evils of this Prejudice.

Firſt, It is the cauſe of the ſcandalous abuſe and profanation of Holy Dayes. If People were unprejudiced, an Hour ſpent in devout Prayer and praiſes, due Attention unto the Word of God, and ſometime in good inſtruction of Youth, and Explication upon the Church-Catechiſme, or Expoſition of the Epiſtle and Goſpel of the Day, would turn to ſome good account; and the Evening Service uſed to, as appointed on Holy Dayes; but prejudice mars and hinders all this from taking effect, and makes our Holy-Dayes uſeleſs in many Pariſhes, a loſs and hindrance rather than advantage to Religion.

Secondly, It hath occaſioned much diſhonour to God on the Lord's Day. Firſt, By a great neglect of this Worſhip, ſeveral abſenting from it, and ſtaying till the Prayers are over before they come, and loſing the benefit of this Worſhip wholly; which is commonly the bigger half of God's Worſhip on the Forenoons, and the whole Service of God in many Pariſhes in the Afternoon, there being no Sermon, nor Catechiſing, nor at leaſt no Explication of Catechiſme. And is it nothing for ſo many People in many Pariſhes to loſe the benefit of half God's ſolemn Worſhip? No doubt but they are highly guilty before God, and will be found ſo at that day, when Sins which the World counts light of, ſhall appear in their juſt weight of Guilt according to the Word of God. Again Secondly, It occaſions much diſhonour to God on his own day, by reaſon of Peoples great unprofitableneſs in this Duty; many preſent at it, manifeſting ſuch a careleſs Spirit, as if they were not worſhipping God; doing any thing rather than that: Some waiting with great impatience, until the Prayers be at an end, as if there were no good to be gotten by them. How is it to be expected, that it ſhould be done to edifying, until Peoples prejudices be removed? That their Hearts ſhould be right and devout in a Worſhip, which their minds are not reconcil'd unto? They muſt be brought to ſome good liking of it, as a true and ſound Worſhip of God, ſuch as God will own, before they will ſerve God with the internal Acts of Devotion, be Spiritual and acceptable with him in his Worſhip. And if it be little to you to neglect this Worſhip, or loſe the benefit of it when you do perform it heartleſly, praying as if you pray'd not, and ſo you may expect that God ſhould hear as if he heard not, and give you a cold Anſwer to ſuch cold and faint Requeſts: And it is to be feared, that the lukewarmneſs and indifferency of many (not the worſt of Chriſtians) in this Worſhip will hardly conſiſt with their Everlaſting Welfare, much leſs attain the ends of Devotion. Thirdly, Conſider further, That this great abuſe of God's VVorſhip, and unprofitable performance of it, is like to be an hindrance to you, as to God's Bleſſing on the remaining Duties: And will that do no hurt, if the Prayers (as ſome think) will do no good? VVe are forbid to quench the Spirit and his Grace: Imagine we Men to be warmed and fervent in Spirit, and in frame for Holy things at their firſt coming to Church, this Heavenly warmth and zeal muſt needs be quenched and cooled by their dull and dead-hearted formality in this VVorſhip.

You know, one Sin grieves the Holy Spirit, and makes him withdraw further from us: One Duty careleſly and negligently performed makes him the more unwilling to aſſiſt in other duties. They that regard not the Word read, God will regard them the leſs in the Word preached. They that give not God the Honour in his Praiſes due to his Name, God will regard their Prayers the leſs: And if your firſt praying in the publick Prayers be turned into Sin, ſhall not their latter Service be leſs acceptable with him, than if every Duty and every Service were performed in a Spiritual manner to Edifying?

Again Thirdly, The Peoples Prejudice and ill Opinion of ſome things in this Worſhip does work in them an ill Opinion of the Governours in Church and State, who enjoyn them. They are ready to think, that the Governours have little care and concern for the good of their Souls, little regard to their Edification, who continue thoſe things which in their Judgments are no edifying, and their continuance notwithſtanding all the Objections and Exceptions againſt them.

Again Fourthly, Their prejudice hindereth them from diſcerning what is good, or uſeful, and excellent, in the Common Prayer, and diſpoſeth them on the contrary to cavil, and find fault with it, in what is inconvenient, to gather the doubtful and obſcure paſſages, and to ſtretch every thing to the worſt ſenſe, even beyond the intention and deſign of them, when a good liking and approbation of it would diſpoſe them to judge Charitably; and Charity, you know, covers a multitude of leſſer faults.

Cure of theſe Prejudices. I doubt not, but that (by the Bleſſing of God) ſuch Conceſſions and Alterations in the Common Prayers, as to take in our Diſſenting Brethren (as certainly the more ſober and moderate Miniſters of the Presbyterian Perſwaſion would come in upon ſome Conceſſions) would weaken much Peoples Scruples and Objections againſt the Prayers. For we know, non minus exempla trahunt quam. praecepta docent, the People are lead by the Example of their Teachers, as much, as by their Doctrines: When they ſhall find the ableſt Miniſters among the Diſſenters to read, and conform to it in their Practice, and in their Preaching to defend and vindicate it, exhort and perſwade others to conform thereunto, (as even the Old Nonconformiſts, not to the Prayers, but to the Ceremonies, and the ſubſcription by Canon, uſed to do) the People (at leaſt in ſome conſiderable meaſure) may come to be convinced of their Errour in the diſeſteem of theſe Prayers; Beſides, that their Prejudices, Opinionative Conceits, and Scruples will fall of themſelves, when the things that offend them are taken out of the way. Then People will profit more, when prejudice is abated, and be aſhamed to carry themſelves ſo negligently, and contemptuouſly, as before; and the whole Worſhip of God, the Prayers and Office of the Desk as well as of the Pulpit be done to Edifying, not claſhing one againſt another, nor contending for the Pre-eminence; Holy-Dayes of the Churches appointment by that means will be more improved, as Peoples prejudices againſt the Service ſhall ceaſe or decay; and we may hope to ſee the Lord worſhipped in the Beauty of Holyneſs, and ſomewhat like the Zeal and Devotion, Grace and Spirit which the Primitive Chriſtians manifeſted in their Forms of Prayer: Whereas now we bear only or chiefly a Conformity to them in the External Modes of our Worſhip, while we have loſt the inward Life, and keep the Form of their Godly Prayers without that Power and Spiritual Affection which they had; as Tertullian tells us, Beſieging God with their Prayers, as it were piercing the Heavens to the Throne of Grace, doing Violence unto it, to take Heaven, or Heavenly and Spiritual Bleſſings by force. We are told too, how forward the Primitive Chriſtians uſed to be, and earneſt to be preſent at the beginning of their Worſhip, with Sighs and Tears in their Eyes, manifeſting their Internal and unfeigned Devotion. And if Peoples prejudices ſhould once be overcome, and they come to any good Appetite to this Spiritual Food, they would be as ſure to come to the beginning of God's VVorſhip, as commonly they do to the beginning of a Feaſt, or at leaſt few that will ſtay until that is over before they come; and few that would loſe the benefit of ſo much of God's VVorſhip, as they do by coming late, and worſhipping God in an outward lifeleſs way, without an inward Conformity; which is the unhappineſs of our times, and is never like to be remedied while Peoples prejudices continue, and the things that they diſguſt, as the length of the Prayers, the often uſe of the Lord's Prayer, the Sign of the Croſs, Reading the Second Service at the Communion Table, or Altar, with bowing towards it, Godfathers, &c.

Arg. 3. For Alteration in the Prayers is from the difference of the preſent Caſe, from that at the Reformation.

Firſt, This Worſhip, conſidered with the ſeveral Forms, Orders, &c. was more neceſſary then, when the Miniſters were very ignorant, (many of them) and more fit to read others Sermons, (as they did the Homilies with profit) and to uſe others Prayers, that either to make Sermons or Prayers of their own. They were ſo ignorant, that it was complained, ſome of them could ſcarce Read, and many of them did not underſtand Latin; and then a Form of anothers making, ſound in Doctrine and Worſhip, was profitable, if not neceſſary, leaſt they ſhould have put in Errors or Hereſies into their own Prayers: For they would have made very pitiful ſtuff, ſorry matter of it, if they were to have made any long Prayer of their own, though a Form. But now there is more Light and Knowledge in theſe days, (to give that Argument a juſt weight) inſomuch, that if Miniſters be not very idle and negligent, ſo many good Books of Devotion, and excellent pieces of Divinity, as the Church of Chriſt abounds with, they may be able to make ſuch Prayers, as may be ſound and comprehenſive, ſuitable and edifying: Nay, they may attain to ſome ability to expreſs their deſires to God without an exact Form, if they are ſuch perſons as are much in the practice of this Duty, as it is fit Miniſters ſhould be, after the example of the Apoſtles, Acts 6.4. But we will give our ſelves continually to Prayer, and the Miniſtry of the Word.

Secondly, It was more ſeaſonable at the Reformation than another Worſhip; becauſe it receded leaſt from their former Worſhip, leaving that only in what was plainly and undoubtedly evil; and ſo was it more ſafe upon the ſame account. For it is a common Rule in all Changes in Bodies Natural and Political, that the Change be no more then needs muſt, it being dangerous to run from one extream into another: And that Change which they did make in the Worſhip, was no without its danger; for in Devonſhire and Cornwall there was a Rebellion upon the account of changing their Worſhip: But there would be no danger of Rebellion now upon ſome juſt alterations. It cauſed one indeed in Scotland (as before) which infected England.

Thirdly, It was more ſatisfactory and acceptable to the generality of the Nation, at the time of the Reformation, than any other. So that we do not read of any that ſeparated from it in Edward VI. days. And though, when they were at liberty in Germany, ſome were for another Worſhip at Frankford, yet we do not read, but they Conformed to it in England, until near the Spaniſh Invaſion, when a party of Jeſuits and Roman Prieſts were found crying up a ſort of Free Prayer, drawing ſome off from the Common-Prayer, though not men of note. And in the Act, Primo Elizabethae, you may find the eſteem they had for this Worſhip: It ſaith, to the great decay of the due Honour of God, and diſcomfort to the Profeſſors of the Truth of Chriſts Religion, the Common-Prayer Book, and the Act for it was repealed and taken away in Queen Maries days. But now the generality of Diſſenters, and many that follow the Pariſh Miniſters are diſſatisfied in it; and have little or no liking to it; and whatever is the matter, the genius of the people will not bear it, or ſome things in it; or at leaſt not otherwiſe then as a Burthen and a Grievance.

Arg. IV. For proof that the Common-Prayer, according to the Acts for Ʋniformity, is inconvenient in ſome reſpects; becauſe of the confinement of Miniſters to the uſe of it, not only in the publick, but in their Families, in a manner wholly excluding all other manner of Prayer, even the moſt ſober and diſcreet uſe of the Gift, as 〈 in non-Latin alphabet 〉 . Ʋpon the Ordinance againſt the Common-Prayer Book, Sect. 4. I am not againſt a grave, modeſt, diſcreet, and humble uſe of Miniſters gifts, even in publick, the better to excite their own, and the peoples affections to the preſent occaſions. Again, upon denying him his Chaplains, Sect. 16. Which gift as I do not wholly exclude from publick occaſions, ſo I allow it its juſt liberty, and uſe in private and devout retirements.

And the Act for Ʋniformity, in the beginning of King Edwards Reign, did give Liberty to uſe any other Prayers and Pſalms, taken out of the Bible, at any due time, not letting or omitting thereby the Service, or any part thereof. More may be ſpoken to enforce this part, that Miniſters ſhould labour after ſome meaſure of the gift and ability to utter their minds to God in Prayer, without keeping ſtrictly to a Form.

Firſt, Ejaculatory Prayer calls for ſome meaſure of this gift, as when we lift up our Hearts to God upon any preſent occaſion in ſome ſhort Prayer; as in time of Temptation, upon ſudden Danger, or news of the Sickneſs or Death of a Friend, or Judgment or Mercy befalling the Nation, or Pariſh in which we live; or according to the Diſcourſe and Company which we are in, or matter which we read. Biſhop Taylor in his Rules to his Clergy; That they ſhould teach their People to be much in this Ejaculatory Prayer.

Secondly, For ſome gift and ability to Pray without a Form is, becauſe that Examination of our Hearts and Lives upon ſet days of Faſting and Humiliation before a Sacrament, and in times of Affliction and Sickneſs, or any Calamity; the dayly Examination alſo according to many ſober Heathens practice, Pythagoras his Advice to his Scholars to that purpoſe; and which is the practice of good men, and ſerves only to find out our ſins, that we may beg pardon of them, and power againſt them, or be thankful to God for his Grace, keeping us from ſin, or enabling us to do good, and this cannot be done in one ſet Form.

Thirdly, Miniſters Sermons ſhould be begun, continued, and ended with Prayer. Prayer for Direction to a ſuitable Subject, ſuch as the neceſſities of the people call for Method, Matter, Language, that all may be done to edifying: And when it is finiſhed, it is fitting to recommend it unto God, for his Bleſſing upon it. The more Prayer, the more power working with our Sermons. You will find ſuch Sermons take moſt effect, they will be weak without it. And after Preaching, that the Word Preached may be put in practice. Some Miniſters in the Country having a ſhort Prayer after Sermon, reſpecting the principal matter of the Sermon, as the Duties, Graces, Truths of our Chriſtian Religion, or Sins; as 2 Tim. 3.16. The Word being profitable for Doctrine, Reproof, to convince Gainſayers; for Correction and Amendment of evil Manners, and for Inſtruction in Righteouſneſs or Holineſs, by an exerciſe of the Graces, performance of the Duties of our Religion: Now Prayer muſt accompany all the Ordinances of God to ſanctifie, and get Gods Bleſſing on them.

Fourthly, It is fit that all ſhould vary in their Prayers, ſo much as occaſions ſerves, our Sins, our Wants, our Mercies: Neither thoſe of the Nation, nor a particular Congregation, are the ſame always, not altogether, though much the ſame. Therefore it is fit our Petitions, Interceſſions, and Thankſgivings ſhould admit of ſome alteration.

Arg. V. For ſome ability to pray without an exact Form is, that in Phil. 4.6. In every thing by Prayer and Supplication with Thanksgiving let your Requeſts be made known unto God: In every thing of great concernment and importance in our Lives, be it Worldly or Spiritual matters. Beſides, in the two firſt Centuries this ſort of Prayer prevailed in all probability, and a mixt Worſhip in the third, partly by Form, and part otherwiſe.

'Tis too apparent to be denied, and hath been the obſervation of too many, and their complaint too, that Miniſters take occaſion from the uſe of the Common-Prayers to neglect the ſober uſe of free and conceived Prayer, being inſufficient to pray upon an emergent occaſion, to the ſcandal of their Function, and deriſion of Diſſenters. If one unexpectedly light upon a ſick perſon, and be deſired to pray for him, it is a pitiful excuſe for him to ſay he hath not his Book with him. In caſe of any Calamity befalling a Pariſh; Fire, any Infectious Diſeaſe, or much Sickneſs, &c. Or any National Judgment, as upon poor Ireland, or Mercy, as the Miracle of Mercy and Deliverance wrought for us of this Nation, it will be expected, or at leaſt it is fit that Miniſters ſhould put in Occaſional Expreſſions for ſuch matters; elſe it will be look'd upon on as a weakneſs, and uncomfortable failing in them, not to be able to ſay a Word, or put in an Expreſſion in things of ſuch Importance and Concernment to the Congregation, which remain many times unprovided for by the Common-Prayers.

Firſt, The length of the Common-Prayers allows little room for, the exerciſe of the gift in publick, though it be with Sobriety and Moderation. So much of the time paſſeth in the uſe of this Worſhip, that there is little remaining, when the Sermon takes up ſo much beſides.

Secondly, Many in Cathedrals, Viſitations, and often in their Pariſh Churches uſe only the Lords Prayer in the Pulpit, conſidering the length of their Common-Prayers: And indeed a long Prayer in the Pulpit, after the long Prayers of the Desk, ſeems to me to be highly inconvenient for the Common-Prayer, caſting a diſreſpect upon that; whereas if the Miniſters own Prayer were placed after the Sermon, to pray for a Bleſſing upon the practical matter of the Sermon among other things, it would much further Miniſters Gift and Ability in Prayer, and promote Gods Bleſſing upon the Word. In Duties preached to pray for Grace to perform them; Graces, that they may be wrought in us; Truths, (ſuch as are without Controverſie) for Grace to know and believe them Spiritually; and Grace to repent of ſins, or keep from them, with a Confeſſion and Thankſgiving for Mercies Spiritual or Temporal.

Thirdly, The Canon bidding Prayer, taken in a ſtrict ſence, ſeemeth utterly to forbid and diſallow of all uſe of the gift in publick. Therefore by ſome Conformiſts it is condemned, and held utterly unlawful for them, to uſe any other than an exact Form in generals according to that Canon.

Fourthly, Some look upon themſelves bound to uſe the Common-Prayers, and no others in their Families, according to that Order; All Prieſts and Deacons are to ſay daily the Morning and Evening Prayer, either privately or openly, not being let by Sickneſs, or ſome other urgent cauſe. And the Curate, not being reaſonably hindered, ſhould ſay the ſame in the Pariſh-Church: So that if it be not ſaid openly in the Pariſh Church, if Sickneſs or ſome other urgent cauſe do not hinder, it is to be ſaid privately in their Families, or perſonally by a mans ſelf.

Fifthly, Some Conformiſts ſo addicted to this Form in their Families, and in publick, are ſo ſet againſt all other manner of Prayer, as to call it ex tempore Effuſion, Confuſion, vain Bablings, Non-ſenſe, running beyond the very heighth of Conformity. Far be it from me to plead for, or to excuſe and countenance the wild extravagancies of ſome fanciful Spirits, who place their Devotion more in their various modes of ſpeaking to God, and expreſſing the matter of their Prayers rather than in the Truth and Piety of the Heart: Yet I think we ought, with Biſhop Wilkins, to endeavour after the Gift of Prayer; accordingly to exerciſe it in thoſe caſes above-mentioned: And perhaps ſome more liberty in publick were deſirable, or at leaſt the exerciſe of that liberty, which ſome ſuppoſe given us already; as Cars Plain Conſiderations for ſatisfaction to the diſaffected to our Book of Common-Prayer, p. 8. Our Miniſters have liberty, not only in private, but in publick, both before and after their Sermons, to exerciſe their Gift of Prayer, and to enlarge themſelves upon any emergent occaſion or opportunity afforded, as God ſhall enable them, and they themſelves ſhall judge any way expedient or needful. Caſes of Conſcience of the Lawfulneſs of joyning with Forms of publick Prayer, Part 1. p. 28. The Clergy of the Church of England are not reſtrained from exerciſing their own abilities in publick Prayer; in which is allowed them the liberty the Diſſenting Miniſters can claim or pretend to, to expreſs in their own words all the matter of publick Prayer, with all the ſobriety, affection and ſeriouſneſs they are able. And this permiſſion being of long continuance, and hitherto uncontrouled by our Church-Governours amounts to an allowance. &c. Such a liberty as this, and ſuch a practice concurrent with it were deſirable: But all are not agreed herein, nor ſatisfied in point of this liberty.

Arg. 6. For Conceſſions and Alterations in the Common Prayer, becauſe of the frequent commands of bearing with the infirmities of the weak, (i. e. indulging the weak and ſcrupulous with ſome favour and liberty to forbear thoſe things they ſcruple;) of becoming all things to all men to gain ſome, and pleaſing our Brother for his good to edification; and that all things be done in Charity, &c. theſe call for ſome Conceſſions; as my Lord Hales in his Diſcourſe of Religion, tells us: Some allowance is to be made in the caſe or a weak Brother, who on that account refuſeth, and cannot, though he would, obey. Either all the Commands of bearing with the infirmities of the weak, ſignifie thus much, (ſaith he) or nothing at all. And though the common Anſwer is, Is it not fitter that he ſhould ſubmit to the Church then the Church ſubmit to him? Yet that Anſwer, I preſume, is not ſufficient in this caſe; though there be a Duty that the Child owes to the Father, yet that will not excuſe the Father from the Duty which he owes to his Child, eſpecially when it is from a Conſcientious account that he refuſeth to obey.

Mr. Tulli's Sermon of Moderation, p. 22. St. Paul made, himſelf all things to all men, &c. And how was he all things to all,Biſhop Hall. as a Learned Prelate of our own, asks the Queſtion, if he did not ſometime remit of his right to ſome.

Biſhop Saunderſon ad Aulam, Serm. 8. Sect. 38. We deal not like Chriſtians, no, nor like reaſonable Creatures, if we expect, all men ſhould come to our bent in every thing, and we our ſelves relent not our own ſtiffneſs in the leaſt matter for their ſakes. And even Dr. Sherlock of Religious Aſſemblies, p. 22. Speaks of making all reaſonable condeſcenſions to the weakneſs or ignorance of ſome doubting and ſcrupulous Conſciences; and of giving eaſe to them, and relaxing the terms of Communion.

I ſhall cite ſome Conformiſts in Teſtimony of their Weakneſs and not Wilfulneſs in their Diſſent from us, and pleading for favour to the Weak.

Queen Elizabeth, as Sir Francis Walſingham tells us in his Letter to Monſieur Critoy of France, made a differeence between the Papiſts and Puritans in Conſcience, and Papiſts and Puritans of Faction and Sedition.

It was not ſo judged by our Governours in that Age, when the Act of Ʋniformity was firſt Eſtabliſhed; as if all Separatiſts muſt ſeparate from wilfulneſs and obſtinacy; but a more Charitable interpretation there was of mens ſcrupling Obedience [in Conformity]; as is evident by the relief given to ſuch by Queen Elizabeth, who with the Advice of her Council put forth a Book of Articles to be Enquired of at their Viſitation, and Preſentation to be made accordingly: And of Fifty Six in number there was not among them One that was judged offenſive on purpoſe, againſt the Rites and Ceremonies then Eſtabliſhed, which ſhewed they were not all wilful and obſtinate that could not Conform: And ſome Biſhops formed the Articles of Enquiry, with more moderation. Nyes Suprem. p 40.

In the Reaſons given in the Common-Prayer for Kneeling at the Communion. Leaſt the ſame Kneeling ſhould by any perſons out of Ignorance and Infirmity [i. e. through Weakneſs] or out of Malice and Obſtinacy, be miſconſtrued and depraved, &c.

Biſhop Jewels Anſwer to Mr. Hardings Preface in his Reply. Some of theſe that now be about you, being I truſt, not frowardly carried away with wilful Malice, but having the fear of God and reverent Zeal to do the beſt; though perhaps not knowledge ſufficient to judge what is beſt Was his Charity ſuch towards Papiſts? No doubt but it was as great to Diſſenting Proteſtants.

Lloyds Stare Worthies, in the Life of Sir William Cecil, Lord Burleigh, in his Letter to Archbiſhop Whitgift, for ſome ſcruplous Miniſters: My Lord, I fear no ſenſual or wilful Recuſant [among thoſe he pleaded for]. I ſharply admoniſhed them, that if they will be diſturbers in their Churches, they muſt be corrected. After follows the Lord Burleighs Character: He was not rigid; he would help the good natured, yet puniſh the ſtubborn; which ſhews thoſe were not ſuch (at leaſt not in his judgment) for whom he interceded.

King Charles II. Declaration, Dec. 26. 1662. His Majeſty being therefore perſwaded that multitudes have ſuffered, being enſnared in their Conſciences, and not from wilfulneſs.

True State of the Primitive Church; Truly I think him very defective in Charity, however he abounds in Faith, who thinks all Papiſts, or Lutherans, or Calviniſts malitiouſly or wilfully blind.

Dr. Barrow on Eph 5.2. towards the end; if Chriſt and his Glory, if the Service and Salvation of his People be our end; if we mind the ſame common Salvation, as the Apoſtle calleth it, the differences which after remain amongſt us, ariſe purely from a narrowneſs and defect of Judgment, and not from any other root of Malignancy, or Hoſtility.

How ſuch are to be dealt with we are told alſo, and what ſavour is to be ſhown them in reſpect of that their weakneſs, King Charles the Firſt's 〈 in non-Latin alphabet 〉 . Upon His Majeſties Retirement from Weſtminſter, Sect. 10. Sure that Man cannot be blamable to God or Man, who ſeriouſly endeavours to ſee the beſt reaſon of things, and faithfully follows what he takes for reaſon; the uprightneſs of his intentions will excuſe the poſſible failings of his Underſtanding.

Lord Faulkland's Speech to the Houſe of Commons, 1641. If it be feared, that they will employ ſome of our Laws with a ſeverity beyond their intention, againſt ſome of their weaker Brethren, that we may be ſure to take away that Power, let us take away thoſe Laws.

Dr. Puller's Moderation of the Church of England, p. 26. Benignity [i. e. favour] is to be ſhewed to the humble and peaceable, but it can in no wiſe be challenged by the proud and froward. Item. p. 24. The Execution of the Eccleſiaſtical Laws remitted only in conſideration of the weakneſs of the People. Item p. 35. According to Equity (which is uſing as we ſay a Couſcience, p. 18.) Our Church deſires all her Laws may be interpreted. Benignius Leges Angliae ſunt interpretandae, quo voluntas earum conſervetur. Capienda eſt occaſio quae •• praebet benignius reſponſum.

Biſhop Saunderſon on Rom. 14.3. Sect. 25. We are bound not to deſpiſe our Nonconforming Brethren, ſo far forth, as may probably appear to us, they are weak, and not wilful; and declares there are ſome ſuch, Sect. 29.

Doctor Barrow on Eph. 5.2. towards the end: As we deal with Children, allowing to the infirmities of their Age, their Ignorance, Frowardneſs, and Untoward Humour, without diſtracting them, ſo ſhould we with our Brethren, who labour under any weakneſs of Mind or Humour.

Doctor Tillotſon's Second Volume of Sermons, p. 195. It's great Charity to conſider the inveterate prejudices of Men, eſpecially which are rooted in Education, and which Men are confirmed in by the Reverence they bear to thoſe that have been their Teachers; and great Allowances are to be given Men in this caſe.

Biſhop Tailor's Rules to his Clergy: Think no Man conſiderable upon the pretence of a tender Conſcience, unleſs he live a good Life; but if he be an humble Perſon, Modeſt, apt to Learn, and deſirous of Information, if he ſeeks for it in all wayes reaſonable and pious, and is obedient to Laws, then take care of him, uſe him tenderly, perſwade him meekly, reprove him gently, and deal mercifully with him, till God ſhall reveal that alſo unto him, in which his unavoidable trouble and temptation lies.

Principles and Practices, &c. p. 333. They (i. e. the Moderate Men of the Church of England) Believe that thoſe who differ from the Eſtabliſhed way of Religion, ought not to be eſteem'd, or dealt with, as Men of tender Conſciences, [i. e. weak ones] who are not quiet, and peaceable, modeſt and charitable in their behaviour towards others, that are not of their way and mind, but muſt needs be confronting of Authority.

Judge Hale's Diſcourſe of Religion, p. 21. Some perchance tranſported too far in ſcrupling or oppoſing ſome Ceremonies or Forms, not from frowardneſs, and peeviſhneſs, or a Spirit of oppoſition, but in the ſincerity and ſimplicity of their hearts; thoſe though miſtaken, yet certainly deſerve Compaſſion, Tenderneſs, yea, and Love alſo, much rather than ſeverity and contempt.

Doctor Haſcard, Dean of Windſor on Eph. 4.23. To allow no Grace for Common Errours and Frailties; this is ſeverity and unmercifulneſs.

Doctor Good's F •• mianus and Dubit. p. 164. Thoſe to be among them that are of a quiet and, peaceable Spirit, agreeing with us in the moſt neceſſary points of Religion. He gives us Reaſons, why Debauchery and Profaneneſs ought to be more ſeverely puniſhed, that Negative Separation, and Simple Nonconformity. [His Second Reaſon.] The Sins of Prophaneneſs and Debauchery being wilful (for Drunkards and profane Perſons do not plead Ignorance and Weakneſs,) are of a more malignant Nature than ſins of Ignorance, though ſuch as was not altogether invincible.

Doctor Burnet, the Biſhop of Salisbury's Exhortation to Peace and Ʋnion, p. 34. Let us alſo conſider one another, as Brethren, let us bear with one anothers infirmities, let us give ſome allowances to the weakneſs of thoſe that are miſlead by the force of Education, and the byas of Vulgar prejudices.

Serious and Compaſſionate Enquiry, p. 204. He that pleads for Compaſſion upon the account of his weakneſs, muſt firſt willingly ſubmit himſelf to Inſtruction. Secondly, Be uniformly Conſcientiious. Thirdly, He will do all that he can, if he cannot do all that is commanded. Fourthly, He may forbear judging and cenſuring them that do all that the Law commands. Fifthly, Will freely part with Money and Worldly Matters to preſerve his own Innocency and Peace. Again, If after all my Endeavours of ſatisfying my ſelf to obey the Humane Law, the thing commanded ſeem unlawful; I ſay this caſe is pityable. Diſobedience then will be only a Sin of Infirmity, which is pityable among Men upon conſideration of common Humanity, and is pardonable with God, as other Errors are on a general Repentance.

Mr. Dodwel's Letters about Holy Orders; When you have reduced them [i. e. the Miniſter, the Perſons in his Pariſh] to this Excellent Temper (as p. 19.) to practiſe the common Duties of Chriſtianity, if you could not perſwade them to aſſent to what you ſay through the weakneſs of their underſtandings, or your unskilfulneſs to plead for a good Cauſe, (i. e. Conformity) with Advantage, you muſt needs conclude them invincibly Ignorant, and therefore Excuſable before God in this regard, as well as poſitively acceptable in others; and therefore muſt be as Charitable in your Judgment, as you believe God will prove favourable in his Final Sentence.

Mr. Smithies Spirit of Meekneſs, p. 68. As the Galathians were overtaken in a fault. Gal 6.1. So we muſt account them likewiſe, who have diſſented from us. When Men are guilty of Errors of Practice, they are wilful and obſtinate, for they know they are wrong, &c. But no Man runs wilfully into an Error of Judgment, but it's through the weakneſs of Judgment, and inſtability of mind, for which he is to be pitied; Idem p. 70. I mention theſe inſtances, becauſe ſome Men will not be perſwaded, that there is any thing but wilfulneſs, and obſtinacy, that is the cauſe of Mens Diſſenting, and therefore they ought not to be treated with the Spirit of Meekneſs, p. 71. If we conſider what Education many have had, we may well conclude that they were overtaken in the fault of Separation, not that it was a wilful choice.

Mr. Kettlewel's Meaſure of Chriſtian Obedience, Edit. 2. p. 494. Some prejudices get into Mens Minds, not through any thing of an evil and diſobedient Heart, but only through weakneſs of the Underſtanding; they are not of an underſtanding ſufficient to examine things exactly, when they embrace their prejudice; for their reaſon is dim and ſhort ſighted, weak and unexperienced, unable throughly to ſearch into the Nature of things, and to judge of the various weight, and juſt force of Reaſons, to ſift and ranſack, ſeparate and diſtinguiſh between Solidity and Shew, Truth and Falſhood: p. 496 Idem p. 117. Love to others produces in us, if they have honeſt Hearts, but yet are weak in Judgment and Knowledge, a Compaſſionate ſence of their weakneſs, and endeavours to relieve them.

Argument for Tol and Indulg. in difference not of Faith, but of Opinions, Print. 81. It pleaſing God in Infinite Goodneſs to reſpect the Will, the Intention, the ſincere Endeavour of his Servants, and for the reſt to put upon Humane Weakneſs and Infirmity, that Weakneſs and Infirmity, which he will pardon; and if God himſelf have ſo much Tenderneſs and Compaſſion for Humane Weakneſs and Imperfection, ſhall Men themſelves have none for one another? p. 5. Item 13. And certainly it would much import to healing our breaches, and to lay the Heats and Animoſities that Reign among us, if we more regarded the Conſcience, they who do diſſent from us, do make, and the good Deſigns and Ends they aim at, than the very Opinions and Practices themſelves, in which they diſſent: For in the former all good Chriſtians agree, and in the latter will ever differ, We ought highly to honour Tenderneſs of Conſcience, and Intentions directed to the Glory of God, and the Common Good of the Church, and of the World, wherever we find them.

Mr. Hoffman's Conſider. of preſent uſe, on Rom. 15.6, 7. That the ſtrong ought to bear with the weak, &c. p. 18. By the weak, I mean thoſe which are really ſo, and not ſuch as uſe it for an obſtinate and ungovernable pretence: When we hear a Man ſincerely from the bottom of his Heart, ſaying, That he cannot think that indifferent which others do; that he cannot admit things that are really lawful in others Opinions, to appear ſo in his. A Man that is ſtrong ought to pity ſuch a ones weakneſs, Item. p. 21. They ſeem to be in earneſt, when their blindneſs will inable them to part with that which is dear to them, rather than obey.

Mr. Allen, late of Henfield in Suſſex, Pref. to his Sermon, We deſire the trouble of none that are peaceable.

Thus you have ſeen how the Conformiſts plead for favour to them in the general; and ſure it might be as uſeful and beneficial to the Church in this particular (Condeſcention to their weakneſs) as any other.

Beſides all this, I could ſhow out of the Works of Eminent Conformiſts, that it is acknowledged by them, that there are Good and Worthy Men among the Diſſenters from the Church of England. And why ſhould not ſome conſideration be had of them, and ſomewhat to be done for their ſakes, who are prized by Conformiſts as Men of Worth and Goodneſs. And ſurely, it will be no loſs to our Church to loſe a few things that may be ſpared well enough, if She ſhall gain her Brethren by that means; eſpecially when the loſs is of ſuch things as have need of an Alteration or Abrogation for the common good of Proteſtants. And I hope, ſaith Mr. Claud to the Biſhop of London, you will not be wanting in the Duties of Charity, and the Spirit of Peace; and that when the Diſpute ſhall be only of ſome Temperaments, or of ſome Ceremonies that are a ſtumbling-block, and which in themſelves are nothing in compariſon with an intire re-union, you will make it ſeen, that you love the Spouſe of your Maſter more than your ſelves. This indeed would manifeſt in the Fathers of the Church a true Fatherly Affection, great Humility and Condeſcention, if they ſhall at length yield ſomewhat to the Infirmity and Importunity of Proteſtant Brethren. And it is highly probable, that ſuch Conceſſions and Alterations, as to take in our Diſſenting Brethren, would take away moſt of thoſe Evils that have troubled the Church. It were the beſt way and means to put a ſtop to the Courſe of Separation. For when the moſt eminent and conſiderable Men of the Nonconformiſts were taken in (as certainly they would come in) the reſt would be diſcouraged and diſcountenanced in their Separation, and we might hope that they would fall off by degrees, and in time be wholly recovered to the Church again. Hereby a great many Miniſters conſiderable for Gifts and Grace, might do ſervice in the Church, who muſt otherwiſe be ſilent, or exerciſe their Miniſtry in a way of Separation. As the Separation will ceaſe much by a Comprehenſion, ſo will the Envy, Hatred, Malice, and Uncharitableneſs that accompanies a divided Churchſtate ceaſe in the ſame meaſure. And it is to be hoped this would ſtrengthen the hands of Diſcipline, and turn the Cenſures of the Church and their force againſt the ſcandalous open Evil-livers, inſtead of vexing of Diſſenters. And perhaps in order to this Accommodation, it might be deſirable to conſider of the Nonconformiſts Motion, page 61. We confeſs that ſome Forms have their laudible uſe to cure that Errour and Vice, that lieth on the other extream: And might we but ſomtimes have the liberty to interpoſe ſuch words, as are needful to call home, and quicken Attention and Affection, we ſhould think that a convenient Conjunction of both might be a well-tempered means to the Common Conſtitutions of moſt. By a mixt Worſhip, partly by a Form; and in ſome part (be it but little) otherwiſe, not as of neceſſity for all, but allowance to ſome who may be habitually apt for it, as Miniſters will increaſe their Gifts, attaining more Holy Skill, and Wiſdom, and Ability in Prayer by this means, and be more fitted and ready for Ejaculatory Prayer, and other ſort of Occaſional Prayer after the Examination of their Hearts and Lives, whether dayly, or upon ſet times of Faſting and Humiliation; or to follow the Word (read or Preached) with Prayer for a Bleſſing on that, and the Sacraments, which with all the Ordinances of God are Sanctified, or Bleſſed by Prayer. Miniſters beſides by this means being more frequent in the performance of this ſo great and neceſſary a Duty, will be more ready and inclinable to it at all times, with much eaſe and freedom, ſweetneſs and delight, which Naturally, much more Spiritually proceed from Uſe and Cuſtom. And the People will be encouraged by the Examples of their Miniſters to do the like, and follow them. And this would mightily promote Religion, all our Religion being like to riſe or fall, as we riſe or fall in this Duty.

7. To continue our Common Prayer in all and every thing the ſame, it is to be feared will continue, if not perpetuate Schiſm. While the things ſcrupled and excepted againſt continue, we have little or no hopes of gaining our Brethren. They are never like to be ſo well ſatisfied in Conſcience as to the Aſſent and Conſent to all and every thing, and the undoubted certainty of Baptized Infants Salvation (which Biſhop Ʋſher in his Body of Divinity, of Baptiſm doubted of, and ſo do ſome Conformiſts now, Curates, and others, who can uſe the Baptiſmal Office) and as to the Sign of the Croſs, &c. as to come up to a full Conformity to the preſent eſtabliſhed Worſhip. There are but four means of curing Schiſme, either by Inſtruction or Toleration, Reprehenſion, or Comprehenſion. They have had Inſtruction long enough; one Conformiſt after another writing for Conformity, ſome in the Spirit of Meekneſs, ſome with another manner of Spirit; and ſtill they have been anſwered, and the Nonconformiſts remained unconvinced, unſatisfied. And as to Toleration of their different Aſſemblies, there were no cure of Schiſm that way; though I think, it is of the better ſort, like Mr. Greenham's Anſwer to the Biſhop of Ely, who told him there was a Schiſm in the Church, and asked him where the fault lay? On either ſide ſaid he, if they violated the Laws of Love, on neither part (as to culpable Schiſm) if they lived lovingly together, as they ſhould do notwithſtanding the difference of their Judgments.

Further, Miſchief of Separation, page 18. Men may pleaſe themſelves in talking of preſerving Love and Peace under ſeparate Congregations; but our own ſad Experience ſhows the contrary. For as nothing tends more to unite Mens hearts, than joyning together in the ſame Prayers and Sacraments; ſo nothing doth more alienate Mens Affections, than withdrawing from each other into ſeparate Communions. Therefore as large a Comprehenſion as may be is deſirable; and no more Toleration of other Worſhip than neceſſity requires, becauſe Toleration without a Comprehenſion will weaken any Eſtabliſhed Church. As to Reprehenſion (ſeverity I mean by that word) it may make Men Hypocrites, and drive many to Church, who will fall off again, as ſoon as the ſeverities ceaſe. Men are reaſonable Creatures, and what they do, it ſhould be a reaſonable ſervice, from an enlightened mind, and well-ſatisfied Conſcience, not by force and violence done to their Conſciences, diſſembling with God and the World. For neither is God ſerved by ſuch, nor their Souls edified, nor the Communion of Saints encreaſed by ſuch an Hypocritical Union and Communion with our Church. And though it is not to be denied, but that ſome may, by ſuch ſeverities, be put upon a more Impartial ſearch and enquiry into the Tearmes of Communion with us, and ſo be ſatisfied really, yet theſe are but few, the far greater part forſaking us, when once the laſh is taken away, and they come to have their liberty. The laſt and the beſt means is Comprehenſion; and that muſt be by yielding ſomewhat for Peace ſake on either ſide. And ſurely, there is no ſuch wide breach, but that there might be a cloſing, an healing, if we would ſet our ſelves in good earneſt to it, and would not be too ſtiff and ſelf-willed. And to this end perhaps it were deſirable, that, as the Dutch did us the Honour of having ſome of our Divines at their Synod for compoſing differences among them; ſo that we might take in the Aſſiſtance of ſome of their Divines, either by their Perſonal Preſence, or Advice by Letter, as Mr. Le Moyne, and the others of France, Mr. De L' Angle, and Mr. Claud, worthy Perſons, made ſome Eſſay towards an Union in their Letters to his Lordſhip the Biſhop of London. This would add a greater Authority unto what ſhould be ſo eſtabliſhed. And the more Proteſtant Churches that aſſiſted therein, the better and more forcible bond of Union.

But it will be objected (or hath been) nothing will ſatisfie; The Diſſenters will never come in.

I Anſwer, At King Charles the Seconds Return, though they did deſire many Alterations in the Worſhip, as to Words and Sentences, Ceremonies, &c. Yet they drew up the principal matters in a ſhort Letter to the moſt Reverend Arch-Biſhop and Biſhops, &c. mention'd p. 30, 31, 32. of the Grand Debate.

2. It may juſtly be ſuppoſed, that among thoſe Objections and Exceptions againſt ſeveral things therein, (when his Majeſties Commiſſion gave them that liberty to make ſuch Reaſonable and neceſſary Alterations, Corrections, and Amendments, as ſhould be agreed upon at that Conference, to be needful and expedient,) there were ſome things, which were judged by them to be inconvenient, other things to be unlawful. If they had been put to it to declare, what they held to be ſinful and unlawful to be ſubmitted to, I doubt not but they would have cut off many things, as only inconvenient, and not neceſſarily or unavoidably evil, and ſo have been ſatisfied as to the matter of Conformity with leſs.

Another Anſwer. Judge Hales with the Lord Keeper Bridgeman, and Biſhop Wilkins drew up a Model of Abatements and Condeſcentions for a Comprehenſion of the more moderate Diſſenters, and a limited Indulgence towards ſuch as could not be brought within the Comprehenſion; and when after ſeveral Conferences with two of the Eminenteſt Presbyterian Divines, heads were agreed on, and ſome abatements to be made, and ſome explanations were to be accepted of, they put them into the form of a Bill to be Preſented to the next Seſſion of Parliament. In the Life of Sir Matthew Hale by Dr. Burnet Biſhop of Salisbury, p. 41, 42. He gives us the Reaſons that prevailed at that time againſt it, p. 70, 71, 72, 73. The Councils and Reaſons againſt it being more acceptable to ſome concealed Papiſts then in power, as has ſince appeared too evidently, the whole project for Comprehenſion was let fall; and thoſe who had ſet it a foot, came to be looked on with an evil eye, as ſecret favourers of Diſſenters, underminers of the Church, and every thing elſe that jealouſie and diſtaſte could caſt on them.

A fourth Anſwer ſhall be given you out of the Conformiſts Plea for the Nonconformiſts, Part 4. p. 26, 27. In Anſwer to that Objection, ſhould we yield to any one of theſe we are far from gaining the reſt.

Another Objection, Why ſhould there be any Conceſſions or Alterations, when the preſent terms of Conformity are Lawful?

I Anſwer, They may be unlawful to them, (for to him that eſteemeth any thing to be unlawful, to him it is unlawful; according to that, Rom. 14.14.) but not ex natura rerum, per ſe, and ſo they may be Lawful to us, and our Conſciences; or may be Lawful to one and not another, in point of Practice and Conformity; ſo that yielding to their Conſciences and their Scruples may conſiſt with the uprightneſs and integrity of our own, and a Conformity upon juſt grounds of conviction and ſatisfaction.

A ſecond Anſwer: The yielding to the Diſſenters may be ſuch, as not utterly to take away any thing, but to leave ſome things at liberty, as the Ceremonies; eſpecially the Sign of the Croſs. And as the great Dean of St. Pauls motioned, whether thoſe expreſſions, which ſuppoſe the ſtrict exerciſe of Diſcipline in Burying the Dead, were not better left at liberty in our preſent caſe; [there being a confeſſed want and neglect of Diſcipline]: And whether requiring only an uſe of the Liturgy, and approbation of that uſe, and ſubſcription to it, leaving the ſubſcription according to the Canon, and the Aſſent and Conſent, to all and every thing contained and preſcribed, according as perſons Conſciences are ſatisfied or unſatisfied therein: It is certain that the Uniformity in Worſhip, and the end of that Act for Ʋniformity is anſwered by an uſe of the Prayers, as by Law Eſtabliſhed. No doubt but many would Conform upon ſuch a Liberty granted, who cannot ſatisfie their Conſciences in the preſent terms of Conformity: But the leaving things thus at Liberty, were no Argument that they are Unlawful.

Further; Such yielding as this would make no ſuch Alteration but that our preſent Common-Prayer Books would ſerve; which they might do, if ſeveral Repetitions were left out, as of the Lords Prayer, which we uſed ſo often at firſt, (and continued ſince becauſe received at firſt,) that the people might learn it in their Engliſh Tongue; even thoſe many that could not read, and uſed before to ſay it in Latin, Pater noſter, &c.

Other Repetitions, as of the Gloria Patri after every Pſalm, (yielded to be left out by thoſe who met at the Biſhop of Lincolns Houſe, in King Charles I. time) and the one of the Creeds, uſing the Nicene Creed upon ſome certain days only: Which were the better way of leſſening the length of the Prayers, by taking away ſome Repetitions, which our Diſſenting Brethren do not pretend to be unlawful, but only to be inconvenient, as ſome Conformiſts acknowledge alſo.

Third Anſwer: Further, The Preface to the Common-Prayer acknowledged, that the particular Forms of Worſhip, and the Ceremonies appointed to be uſed, being things in their own nature indifferent and alterable; it is but reaſonable, ſuch changes and alterations ſhould be made therein, &c.

It ſaith further, That in the Reigns of ſeveral Princes of Bleſſed Memory ſince the Reformation, the Church upon juſt and weighty Conſiderations hath yielded to make ſuch Alterations, as in their reſpective times were thought convenient. But when the Church did yield in thoſe matters, ſhe did not yield them up as utterly unlawful, but inconvenient, or leſs ſuitable to thoſe times; & pro conditione temporum. ſome things are more, ſome leſs convenient, and fit for continuance or alteration accordingly.

Fourth Anſwer: The preſent terms of Conformity will be the ſame as to their Lawfulneſs or Unlawfulneſs, whether there be any condeſcenſions for Diſſenters, or none at all. As I am a Conformiſt both in judgment and practice, ſo I could offer Arguments in defence of my preſent Conformity, as well as for Conceſſions to the Nonconformiſts. Yet the Learned Biſhop Coſins declared in his laſt Teſtament, that it was the great duty of us all to Unite, and I am ſure it is ſo, and that it is no duty of any at all, to cenſure or condemn the preſent terms of Conformity as Unlawful, upon the account of any conceſſions or receſſions from them, for ſo good an end as an happy Re-union and Comprehenſion. I need not remind you in how many Precepts this Duty is enjoyned, how tenderly and compaſſionately the Apoſtles of our Lord dealt with weak ones, how earneſtly they changed us to receive them, to bear with them, to become all things to them to gain the weak, to pleaſe them to their edification, &c. Arguments enough to convince us that it is our duty, whatever the World ſay, or think of us, to yield ſomewhat to the weakneſs of our Brethren, and to relax, as the Author of the Serious and Compaſſionate Enquiry has it, p. 102. Making the terms of Communion more free and eaſie; this is highly recommended by ſome good men, as the moſt proper expedient for a Proteſtant Church in our condition.

Another Objection. It would be a diſhonour (ſay ſome) to our firſt Reformers, to take away thoſe things which they Eſtabliſhed.

To which I Anſwer; as True ſtate of the Primitive Church. The Fathers of this Church, when they Reformed this Nation from Popery, were deſirous to fetch off as many as they could, retaining for this cauſe all the Ceremonies, &c. Certainly we cannot do our Fore-Fathers a greater honour, than to obſerve their Rule of Reaſon, to conform to the times; and therefore they are groſly miſtaken, who think it a diſhonour to them, for us to take away what they have Eſtabliſhed, when we keep cloſe to the reaſon wherefore they did Eſtabliſh it.

Iren. p. 225. This Temper was uſed by our Reformers, in compoſing our Liturgy in reference to the Papiſts, to whom they had then an eſpecial eye, as being the only party then appearing whom they deſired to draw into their Communion, by coming as near them, as they well and ſafely could; I ſay the ſame reaſon which at that time made them yield ſo far to them, would now have perſwaded them to alter and lay aſide thoſe things which yield matter of offence to any of the ſame perſwaſion with themſelves. For ſurely none will be ſo uncharitable towards thoſe of his own Profeſſion, as to think there is not as much reaſon to yield in compliance with them as with the Papiſts. Further, Lloyds State Worthies in Quarto, p. 998. in the Life of Archbiſhop Laud, he brings in that Biſhop, diſliking Mr. Calvins words of Cenſure, Tolerabiles ineptias, who knew not ſaid the Biſhop the temper of the Nation, requiring then not what was abſolutely beſt, but moſt conveniently good. And thus our Reformers did what was beſt in their days, or moſt conveniently good: Even as Ariſtotles Organon might be beſt in the days of old, but now the caſe is altered, and the reading Lectures out of that Book is commonly with leſs profit, than other Logicks would be; the caſe may be applicable to ſome things at leaſt in the Common-Prayers, if not the Worſhip it ſelf, as not done ſo much to edifying, &c. And the Reformers reaſon for their Impoſition ceaſeth, which was the enlargement of the Church, by gaining and winning as many as could be, to our Communion: The Papiſts came to this Worſhip till the 10th or 12th year of Queen Elizabeths Reign: But now it hinders and ſhuts ſome of our Reformed Proteſtant Brethren out of our Church; and ſo the reaſon which made at firſt for the impoſition, maketh as much now for the abrogation of ſome things therein.

I ſay again, not a diſhonour to our firſt Reformers; becauſe a due acknowledgment may be made of their worth, and the work of Reformation in their days, that it was the beſt, the fitteſt, or at leaſt praiſe-worthy. Our Forefathers, who knew what Popery and a Maſs book was by ſad Experience, rejoyced, that they had Prayers ſound for the ſubſtance, and purged from the Corruptions of the Maſs book, and looked upon it as a wonderful Bleſſing from Heaven, and were thankful. And if ſomewhat be inconvenient, and leſs ſuitable to the genius of the people in theſe days, not ſinful and unlawful, or unmeet for good Chriſtians to joyn in; I preſume no diſhonour will be done to our firſt Reformers; who, as ſeveral are apt to imagine, if they had lived in theſe days, would have taken at leaſt ſome few things away for the enlargement of our Communion.

Thirdly, Gods Honour is greater than that of our firſt Reformers; but God is highly diſhonoured by this Worſhip, as it is at preſent performed, careleſly, negligently, under contempt by many, and by moſt, I am afraid, little regarded, as to the devout uſe of it. And the Queſtion muſt end in this; whether God will be more Honoured by the continuance of the Common Prayers, as at preſent; or whether (with Submiſſion to the Wiſdom of our Governours) it may not admit of an alteration in ſome things for the better? Whether it is like to do moſt good to Souls, and beſt attain the ends of Worſhip, in its preſent uſe, or any Amendments or Conceſſions for a Comprehenſion: So be it, Gods Worſhip be done to edifying by the greater part of our Congregations, in the City and Country both, God will have the Glory, and all good Chriſtians will be ſatisfied.

Another Objection. What need of a Comprehenſion? Are we not as well without it? What ſhall we be the better for it?

To which I Anſwer; There are no doubt a Thouſand Bleſſings of Heaven and Earth accompanying that Church ſtate, which like the Heavenly Society is at Unity in it ſelf. If there were any Community here upon Earth that enjoyed a perfection of Love and Peace, how ambitious would Mortals be to enter into that Peaceful Society. But the neareſt approach that we can make unto it is by a Philadelphian ſtate. An Heavenly thing is Unity, as Nazianzen well obſerved, Pugnas & diſſidia neſrcire Deum & Angelos; No broyls, no jars in Heaven, nothing but Peace there, and it is a kind of Heaven upon Earth, when Brethren dwell together in Unity, Pſal. 133.1. Behold how good and pleaſant a thing it is, &c. Pleaſant to behold, a lovely ſight to ſee an Army marching in an exact order; and as amiable and acceptable to hear people of the ſame Pariſh, Town, City, and Kingdom pouring out their joint requeſts, with one Mouth, and one Heart praying for the Peace and Proſperity of Zion. O the Benefits of Union are unſpeakably great! I profeſs my ſelf to ſtand admiring the vanity of this contentious World that values ſuch a ſtate no more. Hear what men of the moſt ſerene temper, men that aſpired after it, if it were poſſible to attain to ſome good degree of it, or ſomewhat like it, by living Peaceably with all men, and by being Peacemakers.

ARGƲMENT I.

COnſider firſt, That by leaving the Ceremonies Indifferent, Conformiſts have their Liberty allowed them to uſe them. Where Miniſters ſcruple the uſe of that ſign of the Croſs, but the Parents are for it, they may get any Neighbouring Miniſter that is of the ſame Opinion to Baptize their Child after their manner. If their Parents be againſt it, the Miniſter holding it but a thing indifferent, why may he not forbear the uſe of it for ſatisfaction of the Parents?

II. I do not read of any that lived and dyed Nonconformiſts, but ſcrupled the Sign of the Croſs, which ſhows they are not ſatisfied in Conſcience about it: But our Conſciences will bear the yielding of it up for Peace, becauſe we hold Ceremonies to be 〈 in non-Latin alphabet 〉 , things Indifferent, in themſelves neither good nor evil. If indifferent, let us not contend ſo earneſtly for their uſe, as for neceſſary things, and matters of Faith, but manifeſt an indifferency for their Continuance, or Abrogation.

III. The Ceremonies are inutilia Coelo, of little or no uſe for the winning of Souls; and I ſee not but that Prelates Speech was truly Chriſtian, who ſaid we had rather loſe a Ceremony than a Soul. As it was ſaid of ſome Meats, neither if we eat them, are we the better, nor if we eat not, are we the worſe; ſo we are nothing better'd by theſe Ceremonies. Indifferent things have no Spiritual Vertue or Efficacy in them. We do not hold with the Papiſts that Surplices, being hallowed defend him that wears them from the Devil. And Canon Thirty, ſaith, that the Sign of the Croſs doth neither add any thing to the Vertue and Perfection of Baptiſm: Nor being omitted, doth detract any thing from the Effect and Subſtance of it.

IV. The Reaſon for the firſt uſe of the Ceremonies ceaſeth much. They were kept, partly out of Compliance with the Papiſts, to gain upon them, becauſe the People could not be ſo wholly drawn off from the uſe of the Sign of the Croſs; and ſomewhat too out of Compliance with the Primitive Chriſtians, who uſed the Sign of the Croſs often, and very early after the Apoſtles dayes, as Juſtin Martyr ſaith, in foro, in agris. And thus the Church of England ſhowed ſhe left the Church of Rome only in her Innovations, and would go along with her in what the Ancient Church practiſed, that ſhe might be the more inexcuſable, and juſtly condemned, if ſhe rejected Communion with us. But now the caſe is altered, the Papiſts are hardned by it, and encouraged, upbraiding us (as Biſhop Ʋſher ſaid of them) If your Fleſh be not good, why do you drink of our Broth? But our Proteſtant Brethren ſtumble at it, and it is diſuſed by other Reformed Churches; and therefore in condeſcention to the weakneſs of the one, and Uniformity with the other Reformed Churches, perhaps it were to be wiſhed that now the uſe of it were forborn.

V. Againſt the Impoſition of the Ceremonies is becauſe of the many Objections againſt them, eſpecially againſt the Croſs, as a ſignificant Ceremony, not inſtituted by Chriſt; as a Dedicating Covenanting Sign, as a Sacramental Sign, or as having the ſemblance of a Sacrament, or againſt the uſe of it in that place immediately after Baptiſm, and the Duties of the Baptized more expreſly affixed to that Sign, than to the Sacrament it ſelf; as a mediunt cultus. Again, as Superſtitious and Scandalous, becauſe of the Popiſh abuſe of it; as a curſed Addition to the Word of God, and the Sacrament of Baptiſm; as impoſed on Miniſters and Children of thoſe Parents that ſcruple, and are not ſatisfied in Conſcience about the uſe of it, as well as thoſe that are; as the Likeneſs and Image of Chriſt Crucified; forbidden ſay they in the Second Commandment; as will Worſhip, as diſuſed in other Proteſtant Churches; as againſt Chriſtian Liberty, as unſuitable to the ſimplicity of the Goſpel, as needleſs, unprofitable, and cauſing Diviſions in the Church. Although none of the Objections, or Arguments that I can find againſt it, convince me that the ſubmiſſion to it, and the uſe of it is utterly unlawful, yet it ſhould ſeem inconvenient to continue a thing which hath ſo plauſible and numerous Objections againſt it.

VI. For making ſome allowances in reſpect of the Ceremonies; God himſelf diſpenſeth with his own Commands about Rituals, or ſmaller matters in caſe of neceſſity, or when great good or hurt ſtands on the other ſide to outweigh them. 1 Sam. 21.6. David in his hunger eats the Shewbread, which only the Prieſts were to eat, and Chriſt on the ſame account lets the Diſciples pluck and rub the ears of Corn on the Sabbath-day, 1 Kings 8.64. Solomon hallows the middle of the Court for an Altar, becauſe the Brazen Altar of the Lord was too little for the Offerings. A multitude did eat the Paſſover otherwiſe than appointed, 2 Chron 30.18. on the Second Moneth; for they could not keep it at the time appointed, as the Second and Third Verſes. An Ox or an Aſs is to be watered, or pulled out of a Pit on the Sabbath day: Periculum vitae diſſolvit Sabbatum, (as the Proverb ſays) though by many good Men, a matter of Controverſie, or thought to be Moral and not Ceremonial. Surely then leſſer matters upon great and weighty Occaſions, when Spiritually neceſſary for the Churches Good and Peace, and for the Labours of able Men in the Work of the Miniſtry, may very well be diſpenſed with. For Humane Ceremonies cannot pretend to a like Authority, or Neceſſity, much leſs a greater than thoſe of Divine appointment.

That Ceremonies muſt yield to ſubſtance.

〈 in non-Latin alphabet 〉 , Or, King James I. Inſtructions to his Son, p. 15. Learn wiſely to diſcern between points of Salvation and indifferent things, betwixt Subſtance and Ceremonies: As for the latter ſpare not to uſe, or alter them, as the neceſſity of the Times ſhall require.

Biſhop Halls Works, p. 1092. Our Saviour juſtifies the act of Abimelechs giving David Holy Bread and the Sword: Ceremonies muſt give place to Subſtance; God will have Mercy and not Sacrifice: Charity is the ſumme and the end of the Law; that muſt be aimed at in all our actions.

Biſhop Taylors Duct. Dubit. p. 735. Thus if a Church commands ſuch Ceremonies to be uſed, ſuch Orders, ſuch Prayers, they are to be obſerved when they may; but if I fall into the hands of an enemy to that manner or Worſhip, who will kill, or afflict me greatly for uſing it, I am in that caſe diſobliged, [even as Periculum vitae diſſolvit Sabbatum].

Serious and Compaſſionate Enquiry, p. 159. On Davids eating the Shew-bread; It is ſufficiently intimated, that God doth not only prefer Moral acts before Ceremonial, but alſo doth make great allowances, limitations and exceptions in the one caſe and not in the other: For it is as if our Saviour had ſaid; Had you cenſorious Phariſees underſtood either God or Religion, you would have known that ſo long as there is not Contumacy and Contempt in the neglect of thoſe Rituals, but the excuſe of a juſt neceſſity, or the Rational Conſideration of a greater good to preponderate the omiſſion, God doth not impute it for a ſin.

Biſhop Saunderſon on Rom. 3.8. Sect. 31. Affirmative Duties do not obligare ad ſemper (as being many it is impoſſible they ſhould.) And many times Duties otherwiſe neceſſary, in caſe of Superiour Reaſon and Duties, do ceaſe to be neceſſary pro hic & nunc; and then to omit them is not to do evil.

Biſhop Wilkins, p. 413, 414. Now Divine Laws themſelves are capable of relaxation, which is the meaning of that Proverbial ſaying ſo frequent in Scripture, That God will have Mercy and not Sacrifice; and therefore much more will Humane Laws admit it.

True ſtate of the Primitive Church. As to Ceremonies, I wonder men of any tolerable diſcretion ſhould be ſo eager either for or againſt them, our Salvation no ways depending on them, but much hazarded by our contentions about them, breaking Peace, the principal thing recommended to us by the Goſpel of Peace.

VIII. Another Argument for Conceſſions in the Ceremonies; ſeveral of our Eminent Men in Queen Elizabeths Reign were for the taking of them away, as their Letters to Bullinger inform us, mentioned by the Biſhop of Salisbury in his Travels; Letters of things remarkable in Switzerland, &c. by Dr. Burnet Biſhop of Salisbury, tell us, that there is a vaſt Collection of Letters at Zurich, written either to Bullinger or by him. Biſhop Jewel in a Letter, Feb. 8. 1566. wiſhes that the Veſtments together with all the other Remnants of Popery, might be thrown both out of their Churches, and out of the minds of the People, and laments the Queens fixedneſs to them: So that ſhe would ſuffer no change to be made. And in January the ſame year, Sands Archbiſhop of York writes, Contenditur de Veſtibus Papiſticis utendis vel non utendis, dabit Deus his quoque finem.

Horn Biſhop of Wincheſter, in a Letter, July 16. 1565. He writes of the Act concerning the Habits with great regret, and expreſſes ſome hopes that it might be Repealed next Seſſion of Parliament, if the Popiſh Party did not hinder it, and he ſeems to ſtand in doubt, whether he ſhould Conform himſelf to it or not, upon which he deſires Bullingers advice. And in many Letters writ on that Subject, it is aſſerted, that both Crannier and Ridley intended to procure an Act for aboliſhing the Habits, and that they only defended their Lawfulneſs, but not their fitneſs, and therefore they blamed private perſons that refuſed to obey the Laws.

Biſhop Grindal in a Letter, Aug. 27. 1556. writes, that all the Biſhops, who had been beyond Sea, had at their return dealt with the Queen to let the matter of the Habits fall; but ſhe continued inflexible. He laments the ill effects of the oppoſition that ſome had made to them, which had extreamly irritated the Queens Spirit. Cox Biſhop of Ely laments the averſion that they found in the Parliament to all the Propoſitions that were made for the Reformation of abuſes.

Peter Martyr to Biſhop Hooper; At firſt I conceived no ſmall joy of your ſingular and earneſt ſtudy, in that you put your endeavour that Chriſt his Religion may be brought again unto a chaſt and ſimple Purity. For what ſhould be more deſired of all Godly hearts, then that all things by little and little ſhould be clean taken away, and cut off, which have very little or nothing in them that can be referred wholly to Edification, but rather be judged of the Godly to be ſuperfluous.

Homily of Faſting, Part 1. p. 172, 173. Edit. 1673. Gods Church ought not, neither may it be ſo tyed to that, (i. e. Faſting) or any other Order now made, or hereafter to be made and deviſed by the Authority of Man, but that it may Lawfully for juſt cauſes, alter, change or mitigate thoſe Eccleſiaſtical Decrees and Orders; yea, recede wholly from them, and break them, when they tend either to Superſtition and Impiety, when they draw people from God, rather than work any edification in them. This Authority to mitigate Laws and Decrees Eccleſiaſtical the Apoſtles practiſed, ſignifying Acts 15. they would not lay any other burden upon them than theſe neceſſaries.

King Charles I. in his Declaration, with the Advice of his Privy Council, Jan. 1641. As for differences among our ſelves for matters indifferent in their own nature, we ſhall in tenderneſs to any number of our Loving Subjects very willingly comply with the Advice of our Parliament, that ſome Law may be made for the exemption of tender Conſciences from Puniſhment or Proſecution for ſuch Ceremonies (in ſuch caſes) which in the judgment of moſt men are held to be matters indifferent, and of ſome to be abſolutely unlawful.

Biſhop of Cork and Roſs's Proteſtant Peacemaker. Some Circumſtantials may be on our ſide abated, and had been doubtleſs long ago, if men of eager and inflexible Spirits had not hindered.

Dr. Goods Firmianus & Dubit. p. 153. Some Wiſe and Peaceable Men have deſired that the uſe of certain Ceremonies might be forborn at leaſt for a time, which not withſtanding they are ſtill continued. Theſe Peaceable Men do abhor the great ſin of Separation, and do continue their Conformity.

Dr. Stillingfleet alſo in Preface to Ʋnreaſonableneſs of Separation. Mr. Claud of France, Mr. De L' Angle. &c.

Ceremonies to be left free.

The Canons made 1640. Can. 7. In the Practice or Omiſſion of this Rite [bowing towards the Altar] we deſire that the Rule of Charity preſcribed by the Apoſtle may be obſerved, which is, that they which uſe this Rite, deſpiſe not them who uſe it not, and that they who uſe it not, condemn not thoſe that uſe it.

Biſhop Bilſon of Subjection, Part 4. p. 15. Strangers are ſuffered in their Churches to retain their own Ceremonies, as be neither againſt Faith and good Manners; and therefore may be born in Chriſtian Unity, without offence or confuſion.

Letter to Johannes a Laſco concerning the uſe of ſuch Signs: It is ſurely the part of Brotherly Charity commanded us by God, to leave the uſe of thoſe Signs free to the Judgment and Conſcience of the Congregation, except we ſee an open abuſe either of Superſtition, or of Contention, (as if they diſpleaſed the greater and better part of the Church). It was evident at St. Pauls time by the moſt clear Scriptures of God, that the uſe of days, meats, and all other external things, was made free, and it was a ſure token of infirmity of Faith to doubt thereof.

Lord Bacon in his Conſiderat. Dedicat. to K. James I. For the Cap and Surplice, ſince they be things in their nature indifferent, and yet by ſome held Superſtitious; and that the Queſtion is between Science and Conſcience, it ſeemeth to fall within the compaſs of the Apoſtles Rule, which is that the ſtronger deſcend and yield to the weaker, only the difference is, that it will be materially ſaid, that the Rule holds between a private man and a private man, and not between the Conſcience of a private man and the order of a Church. But yet ſith the Queſtion at this time is of a Toleration, not by connivance, which may encourage diſobedience, but by Law which may give a Liberty; it is good again to be adviſed, whether it fall not within the equity of the former Rule? And for ſubſcription if ſeemeth to be in the nature of a Confeſſion, and therefore proper to bind in the unity of Faith, and to be urged rather for Articles of Doctrine, than for Rites and Ceremonies, and points of outward concernment. For howſoever Politick Conſiderations and Reaſons of State may require Uniformity, yet Chriſtian and Divine grounds look chiefly upon Unity.

Dr. Edw. Bulkleys Apol. for the Religion Eſtabliſhed, Edit. 1608. p. 112. Touching the uſe of Surplices, Organs, &c. in Divine Service; I ſay that men may differ in Opinions of theſe things, and agree in unity of Faith and Knowledge of the Son of God.

Doctor Fuller in his Appeal of injured Innocence, in defence of his Church History; Multiformity in things meerly indifferent with mutual Charity, doth more promote Gods Glory then Uniformity it ſelf.

Doctor Mores Mystery of Godlineſs, Sect. 10. Pref. About the Communion; I confeſs an Uniformity would look better in outward ſhew, but is not worth the leaſt ſtir and violence in diverſities of actious, or rather circumſtances interpretable to ſo good a meaning, as either Kneeling or Sitting at the Communion is; and the real exerciſe of Charity in leaving every one free is every whit as ſuitable to this ſolemn performance, as the moſt exquiſite Uniformity, if devoid of the Spirit of Meekneſs, and mutual forbearance. Item, To the ſame purpoſe about the Croſs: Unity of Hearts being better than Uniformity in Actions indifferent, there ought to be no breach nor quarrel about theſe things: By an high value of the indiſpenſables of Chriſtianity, and of the tender regard to the Conſciences of men, the Miniſter will conciliate more authority to himſelf, than if he drew too hard to an uniform complyance in things where Chriſt hath left us free.

True ſtate of the Primitive Church, p 20. Let us be men of underſtanding, men in Devotion, be zealous, and hold faſt the ſubſtantial parts of Religion, and let us leave it to Women and Children to contend about Ceremonies. Let it be indifferent to us, whether this or that, or no Ceremony, whether Kneel or not Kneel, Bow or not Bow, Surplice or no Surplice, Croſs or no Croſs, Ring or no Ring. Let us give Glory to God in all, and no offence to our Brethren in any thing.

Doctor Stillingfleets Irenicum, p. 65. He muſt be a great ſtranger in the Primitive Church, that takes not notice of the great diverſity of Rites and Cuſtoms uſed in particular Churches, without cenſuring of thoſe that differ'd from them; or if any by inconſiderate Zeal did proceed ſo far, how ill it was repreſented by other Chriſtians. And he concludes with that Divine Aphoriſm of St. Auſtin; Indignum • ſr ut propter ea quae nos Deo neque digniores, &c. It is an unworthy thing for Chriſtians to condemn and judge one another for thoſe things which do not commend us unto God. To the ſame purpoſe in Ʋnreaſonableneſs of Separation, That the Croſs be left at liberty, as the Parents deſire it, or wholly taken away, Pref. p. 83. Edit. 3.

King Charles II. Declaration at Breda: Agreed to leave the Ceremonies at liberty.

Dr. Rudde Biſhop of St. Davids Speech in the Convocation, 1604. In the life time of the late Archbiſhop (then Whitgift) theſe things were not ſo extreamly urged, but that many Learned Preachers enjoyed their Liberty therein conditionally, that they did not by word nor deed diſgrace or diſturb the State eſtabliſhed.—

King Charles II. Declaration from Breda. None ſhall be denied the Lords Supper for not Kneeling; none compelled to uſe the Croſs; it ſhall be Lawful to him that deſires to uſe the Croſs, to have ſuch Miniſters as will uſe it; and if the proper Miniſter refuſe, to get another. None compell'd to bow at the name of Jeſus. The Surplice left to liberty, except in the Royal Chappel, Cathedrals, and Univerſities.

Another Argument. The miſchief to the Church hath been very great from theſe Ceremonies, eſpecially from the Croſs.

Firſt as to the Impoſition; though the preſent Fathers of the Church have ſignified their conſent unto a due liberty to Diſſenters, and ſome Indulgence to them beyond their Predeceſſors, yet ſeveral Miniſters in Queen Elizabeths, and King James I. Reign, and that of King Charles I. and at King Charles II. Return, have been turned out of their Benefices, and ſilenced for Nonconformity to theſe Ceremonies, although the Church of England confeſſeth them to be but things indifferent. And it were hard, for refuſing upon a Conſcientious account to ſubmit to things indifferent, to have one of the greateſt puniſhments inflicted on a man, Suſpenſion and Deprivation; even as Conformiſts would (many of them) think it hard to be Silenced for not aſſenting to the Perſeverance of the Saints, or any other of the five points, according to the common ſenſe or notion of our Diſſenting Brethren.

Secondly, Theſe Ceremonies have been as it were a bone of Contention, thrown in between Conformiſts and Nonconformiſts. Zanchies Letter to Queen Elizabeth 1571. tells her; This Counſel about ſtrict Impoſition of Ceremonies will trouble the publick Peace of the Church, by cauſing contentions among men, and cauſe them to write Books one againſt another about things indifferent, which are the Golden Apples of Contention. Many an hot Diſpute and Conference there hath been, and Books wrote for and againſt them with bitterneſs of Spirit; ſome contending as earneſtly about theſe indifferent things, as about matters of Faith; as if the very Life and Soul of Religion lay in them, and as if the cauſe of Chriſt and our Proteſtant Reformation were to ſtand or fall with them. The Ceremony of the Croſs hath been as vexatious to our Church, as ever the difference about the Jewiſh Ceremonies of Days and Meats was in the time of the Apoſtles, which occaſioned a Council at Jeruſalem, Acts 15. ſo many Chapters in St. Pauls Epiſtle, and ſuch contention among them.

Thirdly, Much time hath been ſpent to little purpoſe or profit in Reading or Studying theſe matters. Oh the many that have wrote for and againſt! No little time doth it coſt men in Writing, as Biſhop Mourton, Dr. Bourges for; Dr. Ames againſt them and others; nay, every Book for or againſt Conformity, (as God knows there are abundance of them upon theſe fruitleſs Controverſies) makes the Ceremonies materiam contentionis matter of the Controverſie, and it calleth for a part and a conſiderable ſhare in the Book. Time alſo ſpent in Reading and Studying the point; and there muſt be Prayer to be led by the Spirit to find out the Truth for ſatisfaction. The time alſo which is ſpent in Preaching on this point, for it is commanded in the Canons: I ſay this rime would be much better ſpent in reading the Bible, with Comments or Treatiſes of Divinity, and ſo be Redeemed for Eternity, which now men are neceſſitated to ſpend for ſatisfaction herein. All this, a great deal, or a conſiderable portion of time may be better improved, if this Ceremony be taken away. And then as my Lord Bacons Eſſays, p. 13. Speaking of Peace in the Church; It turneth the labours of Writing and Reading Controverſies into Treatiſes of Mortification and Devotion.

Again, The ſtrict exaction of theſe Ceremonies hath occaſioned ſome to cry them up, as if a conſiderable part of Miniſters Conformity to the Laws of God and Man lay therein, when in truth it is a very inconſiderable part. And ſome have ſought to get into favour with greater Perſons, and attain Preferment by a niceneſs and ſtrict obſervance of every Punctilio about the Ceremonies, exacting perhaps a more ſtrict Obedience to theſe than to the Laws of God. And he ſhall paſs for an obedient and very good Son of the Church with ſome, that is a zealous ſtickler for theſe, though he be looſe in his Life, formal in his Religion, and uncharitable to thoſe that differ from him.

Again, Some have declared that they Cannot joyn with us in Bapriſm, ſuffering their Children to be Baptized by Conforming Miniſters, becauſe of the Sign of the Croſs which they in their Conſciences cannot allow of; nor joyn in the Lords Supper becauſe of Kneeling, which ſeems to them (though through great weakneſs, and a more unreaſonable prejudice, when the Rubrick is ſo expreſly againſt the Idolatry and Adoration of the Sacramental Bread) a ſymbolizing with Idolaters, which things have bred no ſmall perplexity of mind and outward trouble to ſome Godly Perſons, ſaid Mr. Sprint in his days, Caſſ. Anglic.

I ſhall conclude this with Dr. Preſton on the Lords Prayer, p. 89. Thy Kingdom come: We intreat the Lord that he would curſe and croſs all Antichriſtian Plots and Practices; and we are to Pray againſt all lets and ſtumbling blocks that would hinder the proceedings of the Goſpel; that he would abandon all things that do offend, even all Remnants and Reliques of Superſtition, and ſuch Ceremonies as do but enſnare the Conſciences of men, and draw a great many into Perſecution and Trouble.

A Second Miſchief to the Church hath been great in reſpect of Conformiſts blind ſubmiſſion to this Ceremony. One not long before I entred into the Miniſtry, and who lived in the ſame Pariſh where Providence placed me afterwards, when Dying lay under great troubles of his Conſcience for his Conformity, being bred up a Nonconformiſt. I have read in Mr. Sprints Caſſander Anglicanus of one or two more, not mentioned by name, as Conforming againſt their Conſciences without ſufficient ſatisfaction, have lamented it at laſt; as alſo of others, who have dyed very peaceably and comfortably, ſatisfied in their Conformity. Some Conformiſts have certainly run into a wrong defence of this Ceremony, as Dedicating the Child unto the Service of him who dyed upon the Croſs, which is done in Baptiſm: And others have thought it above the peoples capacity. However, they may underſtand ſomewhat of what was ſaid before, and that Signing with the Croſs is none of their act and deed: Not they, but the Miniſter that is to wear the Surplice, and to Baptize, and Sign with the Croſs. The Miniſter is concerned to look to that, the Lawfulneſs of theſe. And Mr. Baxter (as alſo Mr. Croftons Reformation no Separation, p. 24. Mr. Nyes Caſe of great uſe, p. 10. Mr. Balls Tryal of the grounds of Separation, p. 308. And the Author of a Diſcourſe of Scandal,) in his Chriſtian Directory among his Caſes of Conſcience hath reſolved it, that Parents diſſenting from it may ſuffer their children to be Signed with the Croſs after Baptiſm, declaring to the Miniſter in private, or their Neighbours, that it was Baptiſm only that they deſired, and that they diſowned the Sign of the Croſs, which they held to be unlawful. So that Parents are neither bound to the perſonal practice of it, nor to the profeſſion of its Lawfulneſs.

And this appears to have been the Judgment and concurrent Practice of the Nonconformiſts of former times, who conſtantly joyned in the Prayers and other Acts of Worſhip, although they ſcrupled ſome Particular Ceremonies. All that we deſire is to have the Liberty of our Conſciences allowed us in that which is not theirs, but ours to practiſe. And if there be offence given, it is not from us, (ſaid Dr. Saunderſon in his Treatiſe of Scandal;) or at leaſt not ſo much (in the preſent caſe of the Church) there being a neceſſity laid upon us as to the uſe of it, if our Conſciences be ſatisfied therein: So that whatever we would do, if it were left to our Liberty to uſe or forbear it, ſince we are not allowed to exerciſe our Miniſtry otherwiſe than upon Conformity to it, it is Prudentially good, and Spiritually neceſſary for us to Conform to it, even in the Judgment of the Reformed Churches abroad, Geneva, as Beza, Colladonus, Goulartius, Franciſcus Port, Henricus Stephanus declared in a Letter ſent to the Brethren in England, that were unſatisfied in their Conformity to this Ceremony, and deſired to know their Judgment. And ſo have the late Miniſters in France, as Mr. Daille, Mr. Claud, Mr. De L' Angle tells us in his Letter; My Opinion in this matter is the ſame that is held by our Churches. Mr. Calvin ſeemed to look upon it as tolerable, and to be born with, Zancy and others, though they did not fully approve of the Impoſition.

III. Miſchief, In reſpect of the cenſoriouſneſs of ſome Separatiſts, inveighing againſt theſe Ceremonies as Limbs of Antichriſt, reliques of Popery, Additions, Superſtitious, will Worſhip, &c. as before in the Objections againſt them, condemning (as my Lord Hales in his Diſcourſe of Religion calls them) theſe blameleſs Ceremonies as confidently, as if they were infallibly aſſured of their unlawfulneſs, reviling and cenſuring the Men that uſe them, as if he could not be a good Man that ſubmitteth to the Ceremonies, but muſt needs conform to them againſt his Conſcience out of Complyance with the Government, and for his Preferment ſake. It is hard for Miniſters who ſubmit to theſe things according to their Conſciences, though it be with great Charity and Moderation to thoſe that differ from them, to be termed Time-ſervers, Formaliſts, Luke-warm, Men wanting the Power of Godlineſs, as ſome conceited Perſons, who have more Heat than Light, more Zeal than Knowledge, do not ſtick to affirm. Sure this becometh not Chriſtian Charity, in 1 Cor. 13.4. Charity vaunteth not it ſelf, is not puffed up (with a conceit of its own Judgment, as if it were infallible, and they muſt needs be in the right.) Again Charity thinketh no Evil, and doth not behave it ſelf unſeemly. But ſurely if we judge of their thinking by their evil ſpeaking, and unſeemly deportment towards their Governours, and others, there muſt be an abundance of cenſoriouſneſs in the Heart; For out of the abundance of the heart the mouth ſpeaketh. In 2 Pet. 2.12. You there read of thoſe that ſpeak evil of things they underſtand not, applicable to theſe Men. Mr. Baxter ſaith thus in his Book of Church-Government; Of all our Ceremonies there is none that I have ſuſpected more to be ſimply unlawful than the Croſs, yet dare not I peremptorily ſay, that it is unlawful; nor will I condemn either Ancients or Moderns that uſe it; nor will I make any diſturbance in the Church about it, any farther than my own forbearance of it. And thoſe Grave Men at the Grand Debate; it being doubtful whether God hath given Men power to inſtitute ſuch Myſtical Teaching Signs, as being not neceſſary in general, fall not under the particular Rules, &c. They are by ſome held ſinful and unlawful in themſelves, [by ſome not as of another Judgment it ſeems] by others very inconvenient, and unſuitable to the ſimplicity of the Goſpel-Worſhip, &c. p. 9. Of the Grand Debate. But the new Generation of Diſſenters are grown wiſer than the Grave, Aged, and Judicious (that ſpeak more modeſtly, leaving the lawfulneſs of it as doubtful and ſub Judice) and ſeem to wonder at thoſe before them, that they ſhould ſee no farther, not to the utter unlawfulneſs of theſe Ceremonies, and ſome of the Prayers too, which they ſay, they ſee as clear as the Light to be Popiſh and Antichriſtian, and againſt Scripture. I profeſs that the Objections are ſo many, and the ill Circumſtances that attend its uſe at preſent, that after all I dare not be poſitive and peremptory that it is lawful; nor will I be over-confident, charitably allowing my Brethren their Liberty to diſſent, and deſiring the like Charity from them, as to my own Conformity upon prevailing probable Arguments; leaving it to God who only is Infallible, to decide the Caſe at the day of Judgment: Where I truſt his Mercy will pardon me if I have erred, as having ſought for the Spirit to guide me into Truth, and as having alſo the Ancient Church, and the Modern Reformed Forreign Divines approbation of Conformity thereunto.

It is from the ſtrict and ſevere Impoſition, the blind ſubmiſſion of others, not being able to give any tolerable account of it to their People, nor Anſwer Objections againſt it: And from the cenſoriouſneſs, and ill Names that have been given this Ceremony of the Croſs, that they have brought ſuch an Odium upon it, and wrought ſuch an ill Opinion in our Conforming People againſt it. Further they hate Popery, and Papiſts uſe this ſo much, and abuſe it to Idolatry and Superſtition, that they hate and diſguſt the uſe of it upon that account. I know our Governours never intended to make us Odious in the Eyes of the People, but I am ſure there could ſcarce be a more effectual way and means to do it, than by enjoyning theſe things ſo ſtrictly, the which People are ſo much ſet againſt, that they diſaffect thoſe that uſe them; and the Governours that impoſe them even againſt the guſt of the Congregation. If there had not been a little of the old grudge in ſome at the Grand Debate, ſure they had been yielded up then, and not have remained unto this day troubling the peace of the Church.

I ſhall conclude with the common Aſſertion of the Reformed Churches, That all Churches ſhould labour as much as poſſible may be, after Apoſtolical ſimplicity, and fewneſs of Ceremonies, which they judge the ſafeſt, the pureſt, and the beſt, as Peter Martyr, Bucer, Calvin, Beza, Zanchy, and indeed almoſt all good Men affirm.