The grand debate between the most reverend bishops and the Presbyterian divines appointed by His Sacred Majesty as commissioners for the review and alteration of the Book of common prayer, &c. : being an exact account of their whole proceedings : the most perfect copy.

The grand debate between the most reverend bishops and the Presbyterian divines appointed by His Sacred Majesty as commissioners for the review and alteration of the Book of common prayer, &c. : being an exact account of their whole proceedings : the most perfect copy.

Table of contents

Title page

A Copy of His Majeſties Commiſſion.

THE EXCEPTIONS OF THE PRESBYTERIAN - Brethren, Againſt ſome paſſages in the preſent LITURGY.

Concerning Morning and Evening Prayer.

The Collect of Chriſtmas day.

The Rubrick.

The Collect for VVhitſunday.

Rubrick.

The Order for the Adminiſtration of the Lords Supper.

Of Publick Baptiſm.

Of Private Baptiſm.

Of the Catechiſm.

Of Confirmation.

After the Catechiſm.

Rubrick. After the Catechiſm.

The Prayer before Impoſition of hands.

Rub. Before the Impoſition of hands.

The Prayer after Impoſition of hands.

The Rub. after Confirmation.

Of the Form of ſolemnization of Matrimony.

Of the order for the viſitation of the ſick.

Of the Communion of the ſick.

Of the order for the buriall of the dead.

The firſt Prayer.

The laſt Prayer.

Of the thanksgiving of women after Child-birth commonly called the Churching of women.

To the moſt Reverend ARCHBISHOP AND BISHOPS And the Reverend their Aſſiſtants, Commiſſioned by his Majeſty, to treat about the Alteration of the Book of Common Prayer.

THE PAPERS That paſſed between the COMMISSIONERS Appointed by His Majeſty for the Alteration of the COMMON PRAYER, &c.

PREFACE.

The Reply to your Preface.

Concerning Morning and Evening Prayer.

In the Letany.

The Communion Service.

Sect. 3. Sentences.

Reply.

Sect. 4. P. 19. 3. Exhort.

Reply.

Sect. 5. Exc. 1.

Reply.

Sect. 6. Miniſter's turning.

Reply,

Sect. 7. Exc. 3.

Reply.

Sect. 8.

Reply.

Sect. 9. 20. Com. Kneel.

Reply. 1.

Sect. 10. Kneel at Sacra.

Reply.

Sect. 11. Com. three times a Year.

Reply.

Sect. 12.

Reply.

Publike Baptiſm.

Reply.

Sect. 3. P. 23.

Reply.

PRIVATE BAPTISM.

Of the CATECHISM.

CONFIRMATION.

After Confirmation.

Viſitation of the Sick:

The Burial of the Dead.

Churching Women.

The Conceſſions.

§

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THE GRAND DEBATE BETWEEN The moſt Reverend the BISHOPS, AND The PRESBYTERIAN Divines, Appointed by His Sacred MAJESTY, AS COMMISSIONERS FOR The Review and Alteration OF THE BOOK OF COMMON PRAYER, &c.

BEING An Exact Account of their whole Proceedings.

The moſt perfect Copy.

London, Printed 1661.

A Copy of His Majeſties Commiſſion.

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CHARLES the ſecond by the Grace of God King of England, Scotland, France & Ireland, Defender of the Faith, &c. To our Truſty and wel-beloved, the moſt Reverend Father in God, Accepted Arch-biſhop of York, The right reverend Fathers in God, Gilbert Biſhop of London, John Biſhop of Durham, John Biſhop of Rocheſter, Humphrey Biſhop of Sarum, George Biſhop of Worceſter, Robert Biſhop of Lincoln, Benjamin Biſhop of Peterborough, Brian Biſhop of Cheſter, Richard Biſhop of Carlile, John Biſhop of Exeter, Edward Biſhop of Norwich, & to our truſty and wel-beloved, the Reverend Anthony Tuckney D. D. John Conant D. D. William Spurſtow D. D. John Wallis D. D. Thomas Manton, D. D. Edmund Calamy B. D. Richard Baxter Clerke, Arthur Juckson, Tho. Caſe, Samuel Clarke, Matthew Newcomen, Clerkes; and to our truſty and wel-beloved Dr. Earle Dean of Weſtminſter, Peter Heylin, D. D. Joh. Hacket, D. D. Joh. Berwick D. D. Peter Gunning D. D. John Pearſon D. D. Tho. Pierce D. D. Anthony Sparrow, Herbert Thorndike D. D. Thomas Horton D. D. Thomas Jacomb, D. D. William Bate, John Rawlinſon, William Cooper, Clerkes, D. John Light- [Page]foot, D. John Collings, D. Benjamin Woodbridg; and VVilliam Drake Clerke, Greeting. Whereas by our Declaration of the 25 of October laſt concerning Eccleſiaſticall affaires, we did (amongſt other things) expreſs our eſteem of the Liturgy of the Church of England, contained in the Book of Common prayer; and yet ſince we find exceptions made againſt ſeveral things therein, we did by our ſaid Declaration declare we would appoint an equal number of learned Divines, of both perſwaſions, to review the ſame: we therefore in accompliſhment of our ſaid wil and intent, and of our continued and conſtant care and ſtudy for the peace and unity of the Churches within our dominions, & for removal of all exceptions and differences, and the occaſions of ſuch differences, and exceptions from among our good ſubjects, for or concerning the ſaid Book of Common prayer, or any thing therein contained, doe by theſe our Letters patents require, authorize, conſtitute, and appoint you the ſaid, &c. to adviſe upon and review the ſaid Book of Common prayer, comparing the ſame with the moſt ancient Liturgies which have been uſed in the Church in the primitive and pureſt times. And to that end to aſſemble and meet together, from time to time, and at ſuch time within the ſpace of foure Calendar moneths now next enſuing, in the Maſters lodging in the [Page] Savoy in the Strand in the County of Middleſex, or in ſuch other place or places as to you ſhall be thought fit and convenient, to take into your ſerious and grave conſiderations the ſeveral directions and rules, forms of prayer, and things in the ſaid Book of Common prayer contained, and to adviſe, conſult upon, and about the ſame, and the ſeveral objections and exceptions, which ſhall now be raiſed againſt the ſame, and (if occaſion be) to make ſuch reaſonable and neceſſary alterations, corrections and amendments therein as by and between you the ſaid Arch-biſhop, Biſhops, Doctors, and Perſons hereby required and authorized to meet and adviſe as aforeſaid, ſhall be agreed upon to be needfull and expedient, for the giving ſatisfaction to tender conſciences, and the reſtoring and continuance of peace and unity in the Churches under our protection and Government; but avoyding (as much as may be) all unneceſſary abreviations of the Forms and Liturgy wherewith the people are altogether acquainted, and have ſo long received in the Church of England. And our will and pleaſure is, that when you the ſaid Arch-biſhop, Biſhops, Doctours, and perſons authorized and appointed by theſe our Letters patents to meet, adviſe, and conſult upon and about the premiſes, as aforeſaid, ſhall have drawn your conſultations to any reſolution [Page] and determination which you ſhall agree upon as needfull or expedient to be done for the altering, diminiſhing, or inlarging, the ſaid Book of Common prayer, or any part thereof, that then forthwith you certifie and preſent to us in writing under your ſeverall hands the matters and things whereupon you ſhall ſo determine, for our approbation, and to the end the ſame or ſo much thereof as ſhall be approved by us, may be eſtabliſhed, and for as much as the ſaid Archbiſhop & Biſhops have ſeverall great Charges to attend, which we would not diſpenſe with, or that the ſame ſhould be neglected upon any great occaſion whatſoever, and ſome of them being of great age and infirmities, may not be able conſtantly to attend the execution of the ſervice and authority hereby given and required by us, in the meeting and conſultation aforeſaid; We will therefore and hereby require you the ſaid Dr. Earles, &c. to ſupply the place and places of ſuch of the Arch-biſhop and Biſhops (other then the ſaid Edward Biſhop of Norwich) as ſhall by age, ſickneſs, infirmity, or other occaſion be hindred from attending the ſaid meeting or conſultation (that is to ſay) that one of you the ſaid Dr. Earles, &c. ſhall from time to time ſupply the place of each one of them, the ſaid Arch-biſhop and Biſhops (other then the ſaid Edward Biſhop of Norwich) which ſhall happen [Page] to be hindred or to be abſent from the ſaid meetings, or conſultations, and ſhall and may adviſe, conſult and determine, and alſo certifie and execute all and ſingular the powers and authorities before mentioned in and about the premiſes, as fully and abſolutely as ſuch Arch-biſhop and Biſhops which ſhal ſo happen to be abſent ſhould or might doe by vertue of theſe our Letters patents, or any thing herein contained, in caſe he or they were perſonally preſent. And whereas in regard of the diſtance of ſome, the infirmity of others, the multitude of conſtant imployment, and other incidental impediments, ſome of you the ſaid Edward Biſhop of Norwich, &c. may be hindred from the conſtant attendance in the execution of the ſervice aforeſaid, We therefore wil and doe hereby require and authorize you the ſaid Thomas Horton, &c. to ſupply the place or places of ſuch the Commiſſioners laſt before mentioned, as ſhal by the means aforeſaid or any other occaſion be hindred from the ſaid meeting and conſultations that one of you, the ſaid Thomas Horton, &c. ſhal from time to time ſupply the places of each one of the ſaid Commiſſioners laſt mentioned, which ſhal happen to be hindered or abſent from the ſaid meeting and conſultations: and ſhal and may adviſe conſult and determine, and alſo certifie and execute all and ſingular the powers [Page] and authorities before mentioned in and about the premiſes as fully and abſolutely as ſuch of the ſaid laſt mentioned Commiſſioners, which ſhall ſo happen to be abſent, ſhould or might doe by vertue of theſe our Letters patents or any thing therein contained, in caſe he or they were perſonally preſent. In witneſs whereof we have cauſed theſe our Letters to be made patents, witneſs our ſelf at VVeſtminſter the 25 day of March in the thirteenth year of our Reign.

Per ipſum Regem. Barker.

THE EXCEPTIONS OF THE PRESBYTERIAN - Brethren, Againſt ſome paſſages in the preſent LITURGY.

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ACknowledging, with all humility and thankfulneſs, His Majeſties moſt Princely condeſcention and indulgence to very many of his Loyall ſubjects, as well in his Majeſties moſt gracious Declaration, as particularly in this preſent Commiſſion iſſued forth in purſuance thereof; we doubt not but the Right Reverend Biſhops, and all the reſt of His Majeſties Commiſſioners intruſted in this work, will in imitation of His Majeſties moſt prudent and Chriſtian Moderation and Clemency, judge it their duty (that we find to be the Apoſtles own practice) in a ſpeciall manner to be tender to the Churches peace, to bear with the infirmities of the weak, and not to pleaſe themſelves, nor to meaſure the Conſciences of other men by the light and latitude of their own, but ſeriouſly and readily to conſider, and adviſe of ſuch Expedients as may moſt conduce to the healing of our breaches, and uniting thoſe that differ.

And albeit we have an high and honourable eſteem of thoſe Godly and Learned Biſhops, and others, who were the firſt Compilers of the publick Liturgy, and doe look upon it as [Page] an excellent and worthy Work, for that time, when the Church of England made her firſt ſtep out of ſuch a miſt of Popiſh Ignorance and Superſtition, wherein it formerly was involved; yet conſidering, that all humane Works do gradually arrive at their maturity and perfection, and this in particular being a Work of that nature, hath already admitted ſeveral emendations ſince the firſt compiling thereof, It cannot be thought any diſparagement, or derogation either to the Work it ſelf, or to the Compilers of it, or to thoſe who have hitherto uſed it, if after more than one hundred years ſince its firſt compoſure ſuch further emendations be now made therein, as may be judged neceſſary for ſatisfying the ſcruples of a multitude of ſober perſons, who cannot at all (or very hardly) comply with the uſe of it as now it is, and may beſt ſuit with the preſent times, after ſo long an enjoyment of the glorious light of the Goſpel, and ſo happy a Reformations eſpecially conſidering that many godly and learned men, have from the beginning all along deſired the alteration of many things therein, and very many of his Majeſty's pious peaceable and loyal Subjects, after ſo long a diſcontinuance of it, are more averſe from it than heretofore; the ſatisfying of whom (as far as may be) will very much conduce to that Peace and Unity which is ſo much deſired by all good men, and ſo much endeavoured by His moſt Excellent Majeſty.

And therefore in purſuance of this His Majeſty's moſt gracious Commiſſion for the ſatisfying of tender Conſciences, and the procuring of Peace and Unity amongſt our ſelves, we judge meet to propoſe,

I. That all the Prayers, and other Materials of the Liturgy, may conſiſt of nothing doubtful or queſtioned amongſt Pious, Learned and Orthodox Perſons, inaſmuch as the profeſſed end of compoſing them is, for the declaring of Unity and conſent of all who joyn in the Publick Worſhip, it being too evident, that the limiting Church-Communion to things of doubtful diſputation, hath been in all Ages the ground of Schiſm and ſeparation, according to the ſaying of a Learned Man.

To load our Publick Forms with the private Fancies upon which we differ, is the moſt Sovereign way to perpetuate Schiſm to the Worlds end. Prayer, Confeſſion, Thankſgiving, reading [Page] of the Scriptures, and adminiſtration of the Sacraments in the plaineſt and ſimpleſt 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, of Muſick, of matter concerning the dead, of many ſuperfluities which creep into the Church under the name of Order and Decency did interpoſe it ſelf. To charge Churches or Litnrgies with things unneceſſary was the firſt beginning of all Superſtition; and when ſcruple of Conſcience began to be made, or pretended, then Schiſme began to break in. If the ſpeciall Guides and Fathers of the Church would be a little ſparing of incumbring Churches with Superfluities, or not over-rigid, either in reviving obſolete Cuſtoms, or impoſing new, there would be far leſs cauſe of Schiſm, or Superſtition, and all the Inconvenience likely to enſue would be but this; they ſhould in ſo doing yield a little to the imbecility of their Inferiours, a thing which S. Paul would never have rrefuſed to doe, mean while, whereſoever falſe or ſuſpected Opinions are made a piece of Church-Liturgy, he that ſeparates is not the Schiſmatick; for, it is alike unlawful to make profeſſion of known or ſuſpected falſhood, as to put in practice unlawful or ſuſpected actions.

II. Further, we humbly deſire, that it may be ſeriouſly conſidered, that as our firſt Reformers out of their great wiſdome did at that time ſo compoſe the Liturgy as to win upon the Papiſts, and to draw them into their Church-Communion, by varying as little as well they could from the Romiſh forms before in uſe; ſo whether in the preſent conſtitution and ſtate of things amongſt us we ſhould not according to the ſame rule of Prudence and Charity have our Liturgy ſo compoſed, as to gain upon the judgement and affections of all thoſe who in the ſubſtantials of the Proteſtant Religion are of the ſame perſwaſions with our ſelves. In as much as a more firm union and conſent of all ſuch, as well in Woſhip as in Doctrine, would greatly ſtrengthen the Proteſtant Intereſt againſt all thoſe dangers and temptations which our inteſtine Diviſions and Animoſities do expoſe us unto from the common Adverſary.

III. That the Repetitions and Reſponſals of the Clerk and People, and the alternate Reading of the Pſalms and Hymns [Page] with a confuſed murmure in the Congregation, whereby what is read is leſs intelligible, and therefore unedifying, may be omitted, the Miniſter being appointed for the People in all Publick Services appertaining unto God, and the holy Scriptures both of the old and new Teſtament, intimating the peoples part in publick Prayer, to be only with ſilence and reverence, to attend thereunto, and to declare their conſent in the cloſe, by ſaying, Amon.

IV. That in regard the Letany (though otherwiſe containing in it many holy Petitions) is ſo framed, that the Petitions, for a great part, are uttered onely by the People, which we think not to be ſo conſonant to Scripture, which makes the Miniſter the Mouth of the People to God in Prayer, the particulars thereof may be compoſed into one ſolemn Prayer to be offered by the Miniſter unto God for the People.

V. That there may be nothing in the Liturgy which may ſeem to countenance the obſervation of Lent, as a Religious Faſt, the Example of Chriſt's faſting forty dayes and nights being no more imitable, nor intended for the imitation of Chriſtians, than any other of his miraculous works were, or than Moſes his forty dayes Faſt was for the Jewes, and the Act of Parliament 5 Eliz. forbidding abſtinence from fleſh to be obſerved upon any other than a politick Conſideration, and puniſhing all thoſe who by Preaching, Teaching, Writing, or open Speech ſhall notifie, that the forbearing of fleſh is of any neceſſity for the ſaving of the ſoul, or that it is the ſervice of God otherwiſe than as other politick Laws are.

VI. That the Religious obſervation of Saints dayes appointed to be kept as holy dayes and the Vigils thereof, without any foundations (as we conceive) in Scripture, may be omitted, that if any be retained they may be called Feſtival, and not Holy dayes, nor made equal with the Lords day, nor have any peculiar Service appointed for them, nor that the People be upon ſuch days enforced wholly to abſtain from work; and that the names of all others not inſerted in the Callendar, which are not in the firſt and ſecond Books of Edward the Sixth, may be left out.

VII. That the gift of Prayer being one ſpecial qualification for [Page] the Work of the Miniſtery beſtowed by Chriſt in order to the edification of his Church, and to be exerciſed for the profit and benefit thereof according to its various and emergent neceſſities.

It is deſired that there may be no ſuch Impoſition of the Liturgy, as that the exerciſe of that gift be thereby totally excluded in any part of publick worſhip; and further, that conſidering the great age of ſome Miniſters, and the infirmities of others, and the variety of ſeveral ſervices oft time occurring upon the ſame day, whereby it may be inexpedient to require every Miniſter at all times to read the whole; it may be left to the diſcretion of the Miniſter to omit it, as occaſion ſhall require, which liberty we find to be allowed even in the firſt Common Prayer Book of Edward the Sixth.

VIII. That in regard of the many defects which have been obſerved in that Verſion of the Scriptures which is uſed throughout the Liturgy, (many fold inſtances whereof may be produced) as in the Epiſtle for the firſt Sunday after Epiphany, taken out of Rom. 12. 1. Be you changed in your ſhape. And the Epiſtle for the Sunday next before Eaſter, taken out of Phil. 2. 5. Found in his apparel as a man; As alſo the Epiſtle for the firſt Sunday in Lent, taken out of the fourth of the Galatians, Mount Sinai is Agar in Arabia, and bordereth upon the City which is now called Jeruſalem. The Epiſtle for Saint Matthews day being taken out of the ſecond Epiſtle of the Corinthians and the fourth, We go not out of kind. The Goſpel for the ſecond Sunday after Epiphany, taken out of the ſecond of John, When men be drunk. The Goſpel for the third Sunday in Lent, taken out of the eleventh of Luke, One houſe doth fall upon another. The Goſpel for the Annunciation, taken out of the firſt of Luke, This is the ſixth month which is called Barren, and many other places; we therefore deſire inſtead thereof the Tranſlation allowed of by Authority may alone be uſed.

IX. That in as much as the Holy Scriptures are able to make us wiſe unto ſalvation to furniſh us thoroughly unto all good works, and contain in them all things neceſſary either in Doctrine to be believed, or in Duty to be practiſed; whereas divers Chapters of the Apocryphal Books appointed to be read, are charged to [Page] be in both reſpects of dubious and uncertain credit: It is therefore deſired that nothing be read in the Church for Leſſons, but the Holy Scriptures in the Old and New Teſtament.

X. That the Miniſter be not required to rehearſe any part of the Liturgy at the Communion Table, ſave onely thoſe parts which properly belong to the Lords Supper, and that at ſuch time onely when the Holy Supper is adminiſtrated.

XI. That the word (Miniſter) and not (Prieſt) or (Curate) is uſed in the abſolution, and in divers other places; It may thoroughout the whole Book be uſed inſtead of thoſe two words, and that inſtead of the word (Sunday) the word (Lords day) may be every where uſed.

XII. Becauſe ſinging of Pſalms is a conſiderable part of Publick Worſhip, we deſire that the Verſion ſet forth and allowed to be ſung in Churches may be amended, or that we may have leave to make uſe of a purer Verſion.

XIII. That all obſolete words in the Common Prayer, and ſuch whoſe uſe is changed from their firſt ſignificancy (as read who ſmote thee) uſed in the Goſpels for the Monday and Wedneſday before Eaſter (Then opened be their witts) uſed in the Goſpel for Eaſter Tueſday, &c. may be altered into other words generally received, and better underſtood.

XIV. That no portions of the Old Teſtament, or the Acts of the Apoſtles be called Epiſtles; or read as ſuch.

XV. That whereas throughout the ſeverall offices the Phraſe is ſuch as preſumes all perſons (within the Communion of the Church) to be regenerated, converted, and in an actuall ſtate of grace, which had Eccleſiaſticall Diſcipline been truly and vigorouſly executed in the excluſion of ſcandalous and obſtinate ſinners might be better ſuppoſed; But that there having been, and ſtill being a confeſſed want of that (as in the Liturgy is acknowledged) it cannot rationally be admitted in the utmoſt latitude of Charity: we deſire that this may be reformed.

XVI. That whereas orderly connexion of Prayers and of particular [Page] Petitions and expreſſions, together with a competent length of the formes uſed, are tending much to edification, and to gain the reverence of people to them: There appears to us too great neglect of this Order, and of other Juſt Laws of method particularly.

1. The Collects are generally ſhort, many of them conſiſting but of one or two Sentences of petition, and thoſe generally uſherd in with a repeated mention of the Name and Attributes of God, and preſently concluding with the Name and Merits of Chriſt whence are cauſed many unneceſſary interceſſions and abruptions, which when many Petitions are to be offered at the ſame time, are neither agreeable to ſcripturall example, nor ſuted to the gravity and ſeriouſneſs of that Holy Duty.

2. The Prefaces of many Collects have not any clear and ſpeciall reſpect to the following Petitions; and particular petitions are put together, which have not any due order or evident connexion one with another, nor ſuitable with the occaſions upon which they are uſed, but ſeem to have fallen in rather caſually, than from any orderly codtinuance.

It is deſired that inſtead of theſe various Collects, there may be one Methodicall and entire form of Prayer compoſed out of many of them.

XVII. That whereas the Puplick Liturgy of a Church ſhould in reaſon comprehend the ſumme of all ſuch ſins as are ordinarily in Prayer by the Church to be confeſſed, and of ſuch Petitions and Thankſgiving as are ordinarily by the Church to be put up to God, and that Puplick Catechiſmes or Syſtemes of Doctrine ſhould ſummarily comprehend all ſuch Doctrines as are neceſſarily to be believed, and theſe explicitely ſet down. The preſent Liturgy, as to all theſe ſeems very defective particularly:

1. There is no preparatory Prayer in your addreſſes to God for aſſiſtance or acceptance; yet many Collects in the midſt of the Worſhip have little or nothing elſe.

2. The Confeſſion is very defective, not clearly expreſſing [Page] Originall ſin, nor ſufficiently enumerating Actuall ſins with their aggrivations, but conſiſting only of generals, whereas Confeſſion being the exerciſe of repentance ought to be more particular.

3. There is alſo great defect, as to ſuch Forms of publick prayers and thankſgivings as are ſuitable to Goſpel-worſhip.

4. The whole body of the Common Prayer alſo conſiſteth very much of meer generals, as to have our prayers heard, to be kept from all evil, and from all enemies and all adverſities, that we may do Gods will without any mention of the particulars wherein theſe generals exiſt.

5. The Catechiſm is defective as to many neceſſary Doctrines of our religion, ſome even of the Eſſentials of Chriſtianity not mentioned, except in the Creed, and there not ſo explicite as ought to be in the Catechiſm.

XVIII. Becauſe this Liturgy containeth the impoſition of divers Ceremonies, which from the firſt Reformation have by ſundry Learned and pious men been judged unwarrantable: as,

1. That publick Worſhip may not be celebrated by any Miniſter that dares not wear a Surplice.

2. That none may Baptiſe, or be Baptiſed without the tranſient Image of the Croſs, which hath at leaſt the ſemblance of a Sacrament of humane inſtitution, being uſed as an engaging ſign in our firſt and ſolemn Covenanting with Chriſt, and the Duties whereunto we are really obliged by Baptiſm, being more expreſly affixed to that Aery fign than to the holy Sacrament.

3. That none may receive the Lords Supper that dares not kneel in the act of receiving, but the Miniſter muſt exclude all ſuch from the Communion, although ſuch kneeling not only differs from the practice of Chriſt and of his Apoſtles; but (at leaſt on the Lords daies) is contrry to the practice of the Catholick Church for many hundred years after, and [Page] forbid by the moſt venerable Councila that ever were in the Chriſtian world. All which Impoſitions are made yet more grievous by that ſubſcription to their lawfulneſs, which the Cannon exacts, and by the heavy puniſhments, upon the non obſervance of them, which the Act for uniformity inflicts.

And it being doubtfull, whether God hath given power unto men to inſtitute in his worſhip ſuch myſticall teaching ſigns, which not being neceſſary in genere, fall not under the rule of doing all things decently, orderly, and to edification, and which once granted, will upon the ſame reaſon open a door to the arbitrary Impoſition of numerous Ceremonies of which St. Aug. complained in his dayes, and the things in Controverſie being in the Judgement of the Impoſers confeſſed indifferent, who dare not ſo much as pretend any real goodneſs in themſelves, otherwiſe than what is derived from their being impoſed, and conſeſequently the Impoſition ceaſing, that will ceaſe alſo, and the Worſhip of God not become indecent without them; whereas on the other hand in the Judgement of the Oppoſers, they are by ſome held ſinful and unlawful in themſelves, by others very inconvenient and unſuitable to the ſimplicity of Goſpel-Worſhip, and by all of them very grievous and burdenſome, and therefore not at all fit to put in balance with the peace of the Church, which is more likely to be promoted by their removal than continuance, conſidering alſo how tender our Lord and Saviour himſelf is of weak Brethren, declaring it to be much better for a man to have a Milſtone to be hanged about his neck, and to be caſt into the depth of the Sea, than to offend one of his little ones, and how the Apoſtle Paul (who had as great a Legiſlative power in the Church as any under Chriſt) held himſelf obliged by that common rule of Charity, not to lay a ſtumbling block, or an occaſion of offence before a weak Brother, chuſing rather not to cat fleſh while the world ſtands (though in it ſelf a thing lawful) than offend his Brother, for whom Chriſt dyed; we cannot but deſire that theſe Ceremonies may not be impoſed on them who judge ſuch impoſitions a violation of the Royalty of Chriſt, and an Impeachment of his Laws as inſufficient, and are under the holy Law of that which is written, Deut. 12. 32. VVhat thing ſoever I [Page]command you, obſerve to do it, thou ſhalt not adde thereto, nor diminiſh from it; but that there may be either a total aboliſhion of them, or at leaſt ſuch a liberty, that thoſe who are unſatisfied concerning their lawfulneſs, or expedency, may not be compolled to the practice of them or ſubſcription to them; but may be permitted to enjoy their Miniſterial Functions and Communion with the Church without them.

The rather becauſe theſe Ceremonies have for above an hundred years been the fountain of manifold evils in this Church and Nation, occaſioning ſad Diviſions between Miniſters and Miniſters, and alſo between Miniſters and people, expoſing many orthodox, pious, and peaceable Miniſters to the diſpleaſure of their Rulers, caſting them upon the edge of the penal Statutes, to the loſs not only of their Livings and liberties, but alſo of their opportunities for the ſervice of Chriſt and his Church, and forcing people either to worſhip God in ſuch a manner as their own conſciences condemn, or doubt of, or elſe to forſake our Aſſemblies, as thouſands have done, and no better fruits than theſe can be lookt for from the retaining and impoſing theſe Ceremonies. unleſs we could preſume that all his Majeſties Subjects ſhould have the ſame ſubtilty of Judgement to diſcern even to a Ceremony how farr the Power extends in the things of God. which is not to be expected, or ſhould yeeld obedience to all the Impoſitions of men concerning them, without enquiring into the will of God, which is not to be deſired.

We do therefore moſt earneſtly intreat the Right Reverend Fathers and Brethren, to whom theſe Papers are delivered, as they tender the Glory of God, the Honour of Religion, the Peace of the Church, the Service of His Majeſty in the accompliſhment of that happy Union which his Majeſty hath ſo abundantly teſtified his deſires of, to joyn with us in importuning His moſt Excellent Majeſty that His moſt gracious Indulgence, as to theſe Ceremonies granted in His Royall Declaration, may be comfirmed and continued to us, and our poſterities, and extended to ſuch as do not yet enjoy the benefit thereof.

XIX. As to that Paſſage in His Majeſties Commiſſion, wherein we are authorized and required to compare the Preſent Liturgy with the moſt ancient Liturgy, which have been uſed in the Church in the pureſt and moſt Primitive Times; we have in [Page] obedience to His Majeſties Commiſſion made Inquiry, but cannot find any Records of known Credit concerning any entire Forms of Liturgies within the firſt 300 years, which are confeſſed to be as the moſt Primitive, ſo the pureſt Ages of the Church; nor any Impoſition of Liturgies upon any National Church; for ſome hundred years after we find indeed Liturgical Forms fathered upon St. Baſil, St. Chryſoſtome, and St. Ambroſe; but we have not ſeen any Copies of them, but ſuch as give us ſufficient evidence to conclude them either wholly ſpurious, or ſo interpolated, that we cannot make a Judgement what in them hath any Primitive Authority.

Having thus in general expreſſed our deſire, we come to particulars, which we find numerous, and of a various nature; ſome we grant are of an inferiour conſideration, verbal rather than material, which were they not in she Publick Liturgy of ſo Famous a Church, we ſhould not have mentioned; others dubions and diſputable, as not having a clear foundation in Scripture for their warrant; but ſome there be that ſeem to be corrupt, and to carry in them a repugnancy to the rule of the Goſpel, and therefore have adminiſtred juſt matter of exception and offence to many truly religious and peaceable, not of a private ſtation only, but Learned & Judicious Divines, aſwel of other Reformed Churches, as of the Church of England, ever ſince the Reformation.

We know much hath been ſpoken and written by way of Apology in anſwer to many things that have been obiected, but yet the doubts and ſcuples of tender conſciences ſtill continue, or rather are increaſed: We do therefore humbly conceive it therefore a Work worthy of thoſe Wonders of Salvation which God hath wrought for his Majeſty, now on the Throne, and for the whole Kingdome, and exceedingly becoming the Miniſters of the Goſpel of Peace, with all holy moderation and tenderneſs to endeavour the removal of every thing out of the Worſhip of God, which may juſtly offend or grieve the ſpirits of ſober and godly people; the things themſelves that we deſire to be removed, not being of the foundation of Religion, nor the Eſſentials of Publick Worſhip, nor the removal of them any way tending to the prejudice of the Church or State; therefore their continuance and rigorous Impoſition can no ways be able to countervail the laying aſide of ſo many pious and able Miniſters, and the unconceivable grief that will ariſe to multitudes of His Majeſties moſt [Page] Loyal and peaceable Subjects, who upon all accaſions are ready to ſerve him with their Prayers, Eſtates, and Lives: For the preventing of which evils, we humbly deſire that theſe particulars following may be taken into ſerious and tender conſideration.

Concerning Morning and Evening Prayer.

1. Rub. That Morning and Evening Prayer ſhall be uſed in the accuſtomed place of the Church, Chancel, or Chappel, except it ſhall be otherwiſe determined by the Ordinary of the Place, and the Chancel ſhall remain as in times paſt.

We deſire that the words of the firſt Rub. may be expreſſed, as in the Book eſtabliſhed by Authority of Parliament 5 & 6 Edwardi 6. thus; The Morning and Evening Prayer ſhall be uſed in ſuch place of the Church, Chappel, or Chancel, and the Miniſter ſhall ſo turn himſelf, as the people may beſt hear; and if there be any controverſies therein, the matter ſhall be referred to the Ordinary.

2. Rub. And here it is to be noted, that the Miniſter at the time of the Cimmunion, and at other times in his miniſtration, ſhall uſe ſuch Ornaments in the Church as were in uſe by Authority of Parliament, in the ſecond year of the Reign of Edward the Sixth, according to the Act of Parliament, &c.

For as much as the Rubrick ſeemeth to bring back the Cope, Albe, and other veſtments, forbidden in the Common Prayer Book, 5. 6. of Edw. 6. And for the reaſons alledged againſt Ceremonies under our 18. general Exception, we deſire it may be wholly left out.

The Lords Prayer after the Abſolution ends thus: Deliver us from evill.

We deſire that theſe Words, For thine is the Kingdome, the [Page]Power and the Glory, for ever and ever, Amen, may be always added unto the Lords Prayer, and that this Prayer may not be enjoyned to be ſo often uſed in the Morning and Evening Service.

And at the end of every Pſalm throughout the year, and likewiſe in the end of the Benedictus. Benedicite magnificat, &c. Nunc Dimittis, ſhall be repeated, Glory be to the Father, &c.

By this Rubrick, and other places in the Common Prayer Book the Gloria Patri is appointed to be ſaid ſix times ordinarily in every Morning and Evening Services, frequently eight times in a Morning, ſometimes ten, which we think carries with it at leaſt an appearance of that vain repetition which Chriſt forbids; for the avoiding of which appearance of evil, we deſire it may be uſed but once in the Morning, and once in the Evening.

Rubr. In ſuch places where they do ſing, there ſhall the Leſſons be ſung in a plain Tune, and likewiſe the Epiſtle and Goſpel. Or this Canticle, Benedicite omnia opera.

Except. The Leſſons, and the Epiſtles, and Goſpels, being for the moſt part neither Pſalms nor Hymns; we know no warrant why they ſhould be ſung in any place, and conceive that the diſtinct reading of them with an audible voyce, tends more to the edification of the Church: We deſire that ſome Pſalm or Scripture Hymn may be appointed inſtead of that Apocryphal.

In the Letany; From fornication, and other deadly ſins.

Except. In regard that the wages of ſin is death; we deſire that this clauſe may be thus altered. From fornication and all other beynous (or grievous) ſins.

From battle and murther, and from ſudden death.

Except. Becauſe this expreſſion (of ſudden death) hath been ſo often excepted againſt; we deſire (if it be thought fit) it may be thus read: From battle and murther, and from dying ſuddainly and unprepared.

That it may pleaſe thee to preſerve all that travel by land and by water, all women labouring with child, all ſick perſons and young Children, and to ſhew thy pity upon all priſoners and captives.

[Page]We deſire that the term All, may be adviſed upon as ſeeming liable to juſt exceptions, and that it may be conſidered whether Excep. it may not better be put indefinitely, thoſe that travel, &c. rather then univerſally.

The Collect of Chriſtmas day.

Almighty God which beſt given us thy only begotten ſon to take our nature upon him, and this day to be born of a pure Virgin, &c:

The Rubrick.

Then ſhall follow the collect of the Nativity which ſhall be ſaid continually unto New-years-day.

The Collect for VVhitſunday.

God which upon this day, &c.

We deſire that in both collects the words (this day) may be Excep. left out, it being according to vulgar acceptation a contradiction.

Rubrick.

The ſame Collect to be read on Monday and Tueſday in Whitſun-week.

The two Collects for St. Johns and Innocents, the Collects for the firſt day in Lent, for the fourth Sunday after Eaſter, for Trinity Sunday, for the ſixth and twelfth ſunday after Trinity, for St. Lukes day and Michaelmas day.

We deſire that theſe Collects may be further conſidered and debated, as having in them divers things that we judge fit to be Excep. altered.

The Order for the Adminiſtration of the Lords Supper.

SO many as intend to be partakers of the holy Communion ſhall ſignifie their Name to the Curate over night, or elſe in the morning Rub. before the beginning of morning Prayer.

The time here aſſigned for notice to be given to the Miniſter is not ſufficient. Excep.

And if any of theſe be an open and notorious evil liver, the Curate having knowledge thereof, ſhall call him and advertize him in any Rub. wiſe not to preſume to come to the Lords Table.

We deſire the Miniſters power both to admit and keep from Excep. the Lords Table, may be according to his Majeſties Declaration of the 25. Octob. 1660. in theſe words, The Miniſter ſhall admit none to the Lords Supper till they have made a credible profeſſion [Page] of their faith, and promiſed obedience to the will of God, according as is expreſſed in the conſideration of the Rubrick before the Catechiſme; and that all poſſible diligence be uſed as is for the inſtruction and reformation of ſeandalous offendors, whom the Miniſter ſhall not ſuffer to partake of the Lords table, untill they have openly declared themſelves to have truly repented and amended their former naughty lives, as is partly expreſſed in the Rubrick, and more fully in the Cannons.

Then ſhall the Prieſt rehearſe diſtinctly all the ten Commandments, Rub. and the people kneeling ſhall after every Commandment ask God mercy for tranſgreſſing the ſame.

We deſire,

Firſt, that the Preface prefixed by God himſelf to the ten Excep: Commandments may be reſtored.

Secondly, that the fourth Commandment may be read, as in Exodus 20. Deut. 5. He bleſſed the Sabbath day.

Thirdly, that neither Miniſter nor People may be enjoyned to kneel more at the reading of this, then of any other parts of Scripture: The rather becauſe many ignorant perſons are thereby induced to uſe the ten Commandments as a prayer.

Fourthly, that inſtead of thoſe ſhort prayers of the people intermixed with the ſeveral Commandments, the Miniſter after the reading of all may conclude with a ſuitable Prayer.

After the Creed, if there be no ſermon, ſhell follow one of the Homilies already ſet forth, or hereafter to be ſet forth by common authority Rub.

We deſire that the preaching of the Word may be ſtrictly injoyned, and not left ſo indifferent at the adminiſtration of the Excep. Sacrament, as alſo that Miniſters may not be bound to thoſe things which are as yet but future, and not in being.

After the Sermon, Homily, or Exhortation, the Curate ſhall declare, Rub. &c. and earneſtly exhort them to remember the poor, ſaying one or more of theſe ſentences following.

Two of the ſentences here cited are Apocryphal, and four of them more proper to draw out their peoples bounty to their Miniſter, Excep. then their charity to the poor.

Then ſhall the Church-wardens, or ſome other by them appointed Rub. gather the Devetion of the people.

Collection for the poor may be better made at or a little before Excep. the departing of the Communicants.

We be come together at this time to feed at the Lords Supper, to the Rub. [Page]which in Gods behalf I bid you all that be here preſent, and beſeech you for the Lord Jeſus Chriſts ſake, that you will not refuſe to come.

If it be intended that theſe Exhortations ſhould be read at the Excep. Communion, they ſeem to us unreaſonable.

The way and means thereto is, firſt to examine our lives, & converſations, and if ye ſhall perceive your offences to be ſuch as be not 2. Exhor only againſt God, but alſo againſt our neighbours, then you ſhall reconcile your ſelves unto them, and be ready to make reſtitution and ſatisfaction. And becauſe it is requiſite that no man ſhould come to the holy Communion, but with a full truſt in Gods mercy, and with 3. Exhor a quiet conſcience.

We fear this may diſcourage many from comming to the Sacrament who lye under a doubting and troubled conſcience. Excep.

Then ſhall this general confeſſion be made in the name of all thoſe Rub. before the Confeſſion. that are minded to receive the holy Communion, either by one of them or by one of the Miniſters, or by the Prieſt himſelf.

We deſire it may be made by the Miniſter only.

Then ſhall the Prieſt or the Biſhop being preſent ſtand up, and turning Excep. Rub. himſelf to the people, ſay thus.

The Miniſters turning himſelf to the people is moſt convenient throughout the whole miniſtration. Excep.

Before the Prefaces on Chriſtmas day and ſeven daies after.

Becauſe thou didſt give Jeſus Chriſt thine only Son to be born as this Rub. day for us, &c.

Firſt, we cannot peremptorily fix the Nativity of our Saviour Excep. to this or that particular day. Secondly, it ſeems incongruous to affirm the birth of Chriſt, and the deſcending of the holy Ghoſt to be on this day, for ſeven or eight daies together:

Upon Whitſunday and ſix daies after.

According to whoſe moſt true promiſe the Holy ghoſt came down Prayer before that which is at the Conſecration. Excep. this day from Heaven; grant us that our ſinfull bodies may be made clean by his body and our ſoul waſhed by his moſt precious blood.

We deſire that whereas theſe words ſeem to give a greater efficacy to the blood then to the Body of Chriſt, may be altered thus, That our ſinful ſouls and bodies may be cleanſed through his precious body and blood.

Prayer at the conſecration.

Hear us O merciful father, &c. who in the ſame night that he was betrayed took bread, and when he had given thanks, he brake it, and gave it to his Diſciples, ſaying, take, eat, &c.

[Page] We conceive that the manner of conſecrating of the Elements is not here explicite and diſtinct enough: And the Miniſters Excep. breaking of the bread is not ſo much as mentioned.

Then ſhall the Miniſter firſt receive the Communion in both kinds, Rub. &c. and after deliver it to the people in their hands kneeling; and when he delivereth the bread, he ſhall ſay, The body of our Lord Jeſus Chriſt which was given for thee, preſerve thy body and ſoul unto everlaſting life, and take, and eat this in remembrance, &c.

We deſire that at the diſtribution of the Bread & Wine to the Communicants we may uſe the words of our Saviour as near as Excep. may be, and that the Miniſter be not required to deliver the bread & wine into every particular Communicants hand, and to repeat the words to eachone in the ſingular number, but that it may ſuffice to ſpeak them to divers joyntly, according to our Saviours example. We alſo deſire that kneeling at the Sacrament (it not being the geſture which the Apoſtles uſed, though Chriſt was perſonally preſent amongſt them, nor that which was uſed in the pureſt and primitive times of the Church) may be left free, as it was 1 & 2 Ea. 6. As touching Kneeling, &c. they may be uſed or left, as every mans devotion ſerveth, without blame.

And note, That every Pariſhioner ſhall communicate, at the least, three times in the year, of which Eaſter ſhall be one; and after ſhall Rub, receive the Sacraments, and other Rites, according to the Orders in this book appointed.

Foraſmuch as all Pariſhioners are not duely qualified for the Lords Supper; and thoſe habitually prepared, are not at all Excep. times actually diſpoſed, but may be hindred by the providence of God, and ſome by the diſtempers of their own ſpirits; We deſire this Rubrick may be wholly omitted▪ or they altered. Every Miniſter ſhall be bound to adminiſter the Sacrament of the Lords Supper, at the leaſt, thrice a year: provided there be a due number of Communicants manifeſting their deſires to receive.

And we deſire that the following Rubrick in the Common-Prayer-Book in 5 & 6 Ed. 6. eſtabliſhed by Law as much as any other part of the Common-Prayer-Book, may be reſtored for the Vindication of our Church in the matter of kneeling at the Sacrament (although the geſture be left in different) ‘(Although no order can be ſo perfectly deviſed, but it may be of ſome, either for their ignorance and infirmity, or elſe of malice [Page] and obſtinacy miſconſtrued and depraved, and interpreted in a wrong part. And yet becauſe that brotherly Charity willeth, that (ſo much as conveniently may be) offences ſhould be taken away;’ Therefore we willing to do the ſame whereas it is ordered in the Book of Common-Prayer in the adminiſtration of the Lords Supper, that the communicants kneeling ſhould receive the Holy Communion; which thing being well meant for the ſignification of the humble and grateful acknowledgment of the benefit of Chriſt given to the worthy Receivers, and to avoid the prophanation and diſorder, which about the Holy Communion might elſe enſue) leſt yet the ſame kneeling might be thought, or taken otherwiſe: We do declare that it is not meant thereby, that any Adoration is done, or ought to be done, either unto the Sacramental Bread or Wine, there bodily received, or unto any real and eſſential preſence there being of Chriſts natural fleſh and blood, foraſmuch as concerning the Sacramental Bread and Wine they remain ſtill in their very natural ſubſtance, and therefore may not be adored; for that were Idolatry to be aborred of all faithful Chriſtians: And as concerning the natural body and blood of our Saviour Chriſt, they are in Heaven, and not here; for it is againſt the truth of Chriſts natural body to be in more places than in one at one time.

Of Publick Baptiſm.

THere being divers learned, pious and peaceable Miniſters, who do not only judg it unlawful to baptize children, whoſe Parents both of them are Atheiſts, Infidels, Hereticks, or unbaptized; but alſo ſuch, whoſe parents are excommunicate perſons; Fornieators, or otherwiſe notorious and ſcandalous ſinners. We deſire they may not be inforced to Baptize the children of ſuch, until they have made open profeſſion of their repentance before Baptiſm.

Parents ſhall give notice over night, or elſe in the morning.

VVe deſire that more timely notice may be given. Rub. Excep.

And then the Godfathers and the Godmothers, and the people with their Children,

Here is no mention of the Parents in whoſe right the child is baptized, and who are fitteſt both to dedicate it to God, and to undertake to God and the Church for it. We do not know that [Page] any perſons (except the parents, or ſome other appointed by them) have any power to conſent for the children, or to enter anto Covenant We deſire it may be left free to parents, whether they will have Sureties to undertake for their children in Baptiſm. Excep.

Ready at the Font.

VVe deſire it may be ſo placed, as all the Congregation may Rub. Excep. beſt ſee and hear the whole adminiſtration.

In the firſt Prayer.

By the Baptiſm of thy well beloved Son, &c. didſt ſanctifie the flood Jordan, and all other waters to the myſtical waſhing away of ſin.

It being doubtful whether either the flood Jordan, or any other waters were ſanctified to a Sacramental uſe by Chriſts being baptized and not neceſſary to be altered: VVe deſire this may be otherwiſe expreſſed.

The third Exhoreation. Excep,

Do promiſe by you that are their Sureties.

The Queſtions.

Doſt thou forſake? &c.

Doſt thou believe? &c.

VVilt thou be baptized? &c.

VVe know not by what right the Sureties do promiſe and anſwer Excep. in the name of the Infant: It ſeemeth to us alſo to countenance the Anabaptiſtical opinion, of the neceſſity of an actual profeſſion of faith and repentance in order to Baptiſm. Th [...]s ſuch a profeſſion may be required of the parents in their own name, and now ſolemnly renewed when they preſent their children to Baptiſm, we willingly grant: But the asking of one for another, is a practice, whoſe warrant we doubt: And we deſire that the two firſt Interrogatories may be put to the Parents to be anſwered in their own names; and the laſt propounded to the Parents, or Pro-parents, thus;

[Page] Will you have this child baptized into this Faith?

In the ſecond Prayer before Baptiſm.

May receive remiſſion of ſins by ſpiritual regeneration.

This expreſſion ſeeming incovenient, we deſire it may be Except. changed into this, May be regenerated, and receive remiſſion of ſins.

In the Prayer after Baptiſm.

That it hath pleaſed thee to regenerate this Infant by thy holy Spirit.

We cannot in Faith ſay, that every Child that is baptized, Excep. is regenerated by Gods Holy Spirit; at leaſt, it is a diſputable point, and therefore we deſire that it may be otherwiſe expreſſed.

After Baptiſm.

Then ſhall the Priest make a Croſs.

Concerning the Croſs in Baptiſm, we refer to our eighteenth Excep. General.

Of Private Baptiſm.

VVE deſire that Baptiſm may not be adminiſtred in a private place at any time, unleſs by a lawful Miniſter, and in the preſence of a competent number: That where it is evident that any child hath been ſo baptized, no part of the adminiſtration may be reiterated in publick under any limitation; and therefore we ſee no need of any Lyturgy in that caſe.

Of the Catechiſm.

Queſt. 1 VVHat is your name?

Queſt. 2. Who gave you that name?

Anſw. My Godfathers and my Godmothers in my Baptiſm.

Quſt. 3. What did your Godfathers and Godmothers do for you in Baptiſm?

We deſire that theſe three firſt Queſtions may be altered, conſidering that the for greater number of perſons baptized within Excep. [Page] theſe twenty years laſt paſt, had no Godfathers nor Godmothers at their Baptiſm. The like to be done in the ſeventh Queſtion.

Anſw. 2. In my Baptiſm wherein I was made a Child of God, a member of Chriſt, and an Inheritor of the Kingdom of Heaven.

VVe conceive it might more ſafely be expreſſed thus; Wherein Excep. I was viſibly admitted into the number of the members of Chriſt, the Children of God, and the Heirs (rather than the Inheritors) of the Kingdom of heaven.

Of the Rehearſal of the ten Commandements.

VVe deſire that the Commandements may be inſerted according to the new Tranſlation of the Bible.

10. Anſw. My duty towards God, is to believe in him, &c.

In this Anſwer there ſeems particular reſpect to be had to the Excep. ſeveral Commandements of the firſt Table, as in the following Anſwer to thoſe of the ſecond; and therefore we deſire it may be adviſed upon, whether to the laſt words of this Anſwer, may not be added particularly, On the Lords day, otherwiſe there being nothing in all this anſwer that refers to the fourth Commandement.

Qu. 14. How many Sacraments hath Chriſt ordained?

Anſw. Two only as generally neceſſary to ſalvation.

That theſe words may be omitted, and anſwer thus given, Excep. Two only, Baptiſm and the Lords Supper.

Qu. 19. What is required of perſons to be baptized?

Anſw. Repentance, whereby they forſake ſin: and Faith, whereby they ſtedfaſtly believe the promiſe of God.

Qu. 20. Why then are Infants baptized, when by reaſon of their tender age they cannot perform them?

Anſw. Yes, they doe perform them by their Sureties, who promiſe and vow them both in their names.

We deſire that the entring of Infants into Gods Covenant. Excep. may be more warily expreſſed, and that the words may not ſeem to found their Baptiſm upon a real actual faith and repentance of their own. And we deſire that a promiſe may not be taken for the performance of ſuch faith and repentance; eſpecially that it be not aſſerted, that they perform theſe by the promiſe of their Sureties, it being to the ſeed of Believers that the covenant of God is made, and not (that we can find) to all that have ſuch believing Sureties, who are neither Parents nor Pro-parents of their children.

[Page] In the generall; Wee obſerve that the Doctrine of the Sacraments was added upon the conference at Hampton Court, is much more fully and particularly delivered, then the other parts of the Catechiſm in ſhort Anſwers, fitted to the memories of children, and thereupon wee offer it to be confidered.

1. Whether there ſhould not be a more diſtinct and full explieation of the Creed, the Commandements, and the Lords Prayer.

2. Whether it were not convtnient to adde (what ſeemes to be wanting) ſomewhat particularly concerning the nature of Faith, of Repentance, of the two Covenants, Juſtification, Sanctification, Adoption and Regeneration.

Of Confirmation.

The laſt Rubrick before the Catechiſm.

AND that no man ſhould think that any detriment ſhall come Rub. to Children by deferring of their Confirmation, he ſhall know for truth, that it is certain by Gods Word, that Children by being baptized, have all things neceſſary for their Salvation, and be undoubtedly ſaved.

Although wee charitably ſuppoſe the meaning of theſe words Except. was only to exclude the neceſſity of any other Sacraments to baptized Infants; yet theſe words are dangerous, as to the miſleading of the vulgar, and therefore we deſire they may be expunged.

After the Catechiſm.

SO ſoon as the Children can ſay in their mother tongue the Articles Rub, of the Faith, the Lords Prayer, and the ten Commandements, and can anſwer to ſuch other questions of the ſhort Catechſm, &c: Then ſhall they be brought to the Biſhop, and the Biſhop ſhall confirm them.

We conceive that it is not a ſufficient qualification for confirmation, Except, that Children be able memoriter to repeat the Articles of the faith, commonly called the Apoſtles Creed, the Lords [Page] Prayer, and the ten Commandements, and to anſwer to ſome queſtions of the ſhort Catechiſm; for its often found, that Children are able to doe all this at four or five years old:

2. It croſſes what is ſaid in the third reaſon of the firſt Rubrick before confirmation, concerning the uſage of the Church in times paſt, ordaining that Confirmation ſhould be adminiſtred to them that are of perfect age, that they being inſtructed in Chriſtian Religion, ſhould openly profeſſe their own faith, and promiſe to be obedient to the will of God.

Thirdly, VVe deſire that none may be confirmed, but according to his Majeſties Declaration. Viz. That Confirmatioin be rightly and ſolemnly performed by the information, and with the conſent of the Miniſter of the place.

Rubrick.
After the Catechiſm.

THen ſhall they be brought to the Biſhop by one that ſhall he his God-father or God-mother,

This ſeems to bring in a ſecond ſort of God-fathers and God-mothers, Except. beſide, thoſe made uſe of at Baptiſm, and we ſee no need either of the one or other.

The Prayer before Impoſition of hands.

Who hast vouchſafed to regenerate theſe thy ſervants by water and the holy Ghoſt, and haſt given them the forgiveneſſe of all their ſins.

This ſuppoſeth all the Children who are brought to be confirmed, Excep. have the Spirit of Chriſt, and the forgiveneſſe of all their fins: whereas a great number of Children of that age having committed many ſins ſince their Baptiſm, doe ſhew no evidence of ſerious repentance, or of any ſpeciall ſaving grace: And therefore this confirmation (if adminiſtred to ſuch) would be a perillous and groſs abuſe.

Rub. Before the Impoſition of hands.

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THe Biſhop ſhall lay his hand upon each child ſeverally.

This ſeems to put a higher value upon Confirmation than Except. upon Baptiſm or the Lords Supper; for according to the Rules and Orders of the Common-Prayer-Book, every Deacon may Baptize, and every Miniſter may Conſecrate and adminiſter the Lords Supper; but the Biſhop only may confirm.

The Prayer after Impoſition of hands.

VVE make our humble ſupplication to thee for theſe children, upon whom after the Example of thy holy Apoſtles, we have laid our hands to certifie them by this ſigne of thy favour and gracious goodneſs towards them.

We deſire that the practice of the Apoſtles may not be alledged as a ground of the Impoſition of hands for the confirmation of Except, children, both becauſe the Apoſtles did never uſe it in that eaſe, as alſo becauſe the Articles of the Church of England declare it to be a corrupt imitation of the Apoſtles practice. Art. 25.

VVe deſire that Impoſition of hands may not be made (as here it is a ſigne to certifie children of Gods grace and favour towards them, becauſe this ſerms to ſpeak it a Sacrament, and is contrary to that fore mentioned 25. Art. which ſayes, that Confirmation hath no viſible ſigne appointed by God.

The Rub. after Confirmation.

NOne ſhall be admitted to the holy Communion, until ſuch time as he can ſay the Catechiſm and be confirmed.

VVe deſire that Confirmation may not be made ſo neceſſary to the holy Communion, as that none ſhould be admitted to it, Excep. unleſs they be confirmed.

Of the Form of ſolemnization of Matrimony.

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THe man ſhall give the woman a Ring, &c. ſhall ſurely perform and keep the vow and covenant betwixt them made, whereof the Rub. Ring given and received is a token and pledge, &c.

Seeing the Ceremony of the Ring in marriage is made neceſſary Excep. to it, and a ſignificant ſign of the vow and covenant betwixt the parties: and Romiſh Ritualiſts give ſuch reaſons for the inſtitution and uſe of the Ring, as are either frivolous or ſuperſtitious: It is deſired that this Ceremony of the Ring in marriage may be left indifferent to be uſed or forborn.

The man ſhall ſay with my body I thee worſhip, &c.

This word (worſhip) being much altered in the uſe of it, ſince this form was firſt drawn up. We deſire ſome other word may be Excep. uſed inſtead of it.

In the name of the Father, and of the Sonne, and of the holy Ghoſt &c.

Theſe words being only uſed in baptiſm, and here in the ſolemnization of Matrimony, and in the abſolution of the ſick, We Excep. deſire it may be conſidered whither they ſhould not here be omitted, leſt they ſhould ſeem to favour thoſe that count Matrimony a Sacrament.

Till death us depart.

This word depart is here improperly uſed. Excep.

Then the Mioiſter or Clerke going to the Lords Table ſhall ſay or Rub. ſing this Pſalm.

The Pſalm ended, & the man and woman kneeling before the Lords Table, the Prieſt ſtanding at the Table, and turning his face, &c. Next Rub.

We conceive the change of place and poſture mentioned in theſe two Rubricks, is needleſs, and therefore deſire it to be omitted. Excep.

[Page] Conſecrated the ſtate of Matrimony to ſuch an excellent myſtery. Seeing the inſtitution of Matrimony was before the fall, and ſo Collect. before the promiſe of Chriſt, as alſo for that the ſaid paſſage in Excep. the Collect ſeems to countenance the opinion of making Matrimony a Sacrament, we deſire that clauſe may be altered or omitted.

Then ſhall begin the Communion, and after the Goſpel ſhall be ſaid a Sermon, &c. Rub.

The new married perſons, the ſame day of their marriage muſt receive the holy Communion. Laſtrub.

This Rubrick doth either inform all ſuch as are unfit for the Sacrament to forbear marriage, contrary to Scripture, which Excep. approves the marriage of all men, or elſe compels all that marry to come to the Lords Table though never ſo unprepared. And therefore we deſire it may be omitted, the rather becauſe that marriage feſtivals are too often accompanied with ſuch divertiſements as are unſutable to thoſe Chriſtian duties, which ought to be before and follow after the receiving that holy Sacrament.

Of the order for the viſitation of the ſick.

BEfore Abſolution, here ſhall the ſick perſon make a ſpecial confeſſion &c. after which confeſſion the Prieſt ſhall abſolve him after Rub. this ſort.

Our Lord Jeſus Chriſt, &c.

And by his Authority committed to me, I abſolve thee. Rub.

Foraſmuch as the conditions of ſick perſons be very various and different, the Miniſter may not onely in the exhortation, but Excep. in the prayer alſo be directed to apply himſelf to the particular condition of the perſon as he ſhall find moſt ſuitable to the preſent occaſion, with due regard had both to his ſpiritual condition and bodily weakneſſe, and that the Abſolution may be onely recommended to the Miniſter to be uſed or omitted as he ſhall ſee occaſion.

[Page] That the form of the Abſolution be declaratory and conditional, as (I pronounce thee abſolved) inſtead (I abſolve thee) if thou doſt truly repent and believe.

Of the Communion of the ſick.

BUt if the ſick perſon be not able to come to Church, yet is deſirous Rub. to receive the Communion in his houſe, then muſt he give knowledge over night, or early in the morning to the Curate, and having a convenient place in the ſick mans houſe, he ſhall there adminiſter the holy Communion.

Conſidering that many ſick perſons, either by their ignorance or vicious life, without any evident manifeſtation of repentance, Excep. or by the nature of the diſeaſe diſturbing their intellectuals, be unmeet for receiving the Sacrament: It is propoſed that the Miniſter be not injoyned to adminiſter the Sacrament to every ſick perſon that ſhall deſire it, but onely as he ſhall judge expedient.

Of the order for the buriall of the dead.

We deſire it may be expreſſed in the Rubrick that the prayers and exhortations here are not for the benefit of the dead, but onely for inſtruction and comfort of the living.

THe Prieſt meeting the Cords at the Church-ſtile ſhall ſay or elſe Rub. the Prieſt and Clerk ſhall ſing, &c.

We deſire that Miniſters may be left to uſe their diſcretions in Excep. theſe circumſtances, and to perform the whole ſervice in the Church, if they think fit for the preventing of thoſe inconveniencies, which many times both Miniſter and people are expoſed unto ſtanding in the open aire.

For aſmuch as it hath pleaſed Almighty God of his great mercy to take unto himſelf the ſoul of our dear Brother here departed, we Rub. therefore commit his body to the ground, &c. In ſure and certain hope of reſurrection to eternal life.

Theſe words cannot in truth be ſaid of perſons living and dying Excep. in open and notorious ſins.

The firſt Prayer.

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We give thee thanks for that it hath pleaſed thee to deliver this our Brother out of the miſery of this ſinful world. That we with this our Brother and all other departed in the true faith of thy holy Name may have our perfect conſummation and bliſſe.

Theſe words may harden the wicked and are inconſiſtent with the largeſt Charity. Excep.

The laſt Prayer.

That when we depart this life we may reſt with him, as our hope is this our Brother doth.

Theſe words cannot be uſed with reſpect to thoſe perſons who have not by their actual repentance given any ground for the Excep. hope of their bleſſed hope.

Of the thanksgiving of women after Child-birth commonly called the Churching of women.

THe woman ſhall come into the Church, and there ſhall kneel Rub. down in ſome convenient place nigh unto the place where the Table ſtands, and the Prieſt ſtanding by ſhall ſay.

In regard that the woman's kneeling where the Table is in many Churches inconvenient; we deſire that thoſe words may be left out, and that the Miniſter may perform that ſervice in the Excep. Deske or Pulpit.

Then the Prieſt ſhall ſay this Pſalme &c. Rub.

This Pſalm ſeems not ſo pertinent as ſome others: as Pſal. 113. and Pſal. 128. &c. Excep.

Lord ſave this woman thy ſervant, which putteth her truſt in thee.

It may fall out that a woman may come to give thanks for a Anſ. Excep. Child born in Adultery or Fornication; And therefore we defire that ſomething may be required of her by way of profeſſion of her humiliation as well as of her thanksgiving.

[Page] The woman that comes to give thanks muſt offer her accuſtomed offerings. Rub.

This may ſeem too like a Jewiſh Purification, rather then a Excep. Chriſtian thanksgiving.

And if there be a Communion it is convenient that ſhe receive the The ſame Rubrick. holy Communion.

We deſire this may be interpreted (if duly qualified) for a ſcandalous ſinner may come to make this thanksgiving. Excep.

THus have we in all humble purſuance of his Majeſties moſt gracious endeavours for the publick weal of this Church, drawn up our thoughts and deſires in this weighty affair, which we moſt humbly offer to his Majeſties Commiſſioners for their ſerious and grave confideration: wherein we have not the leaſt thoughts of depraving or reproaching the Book of Common-Prayer, but a ſincere deſire to contribute our endeavours towards leading the diſtempers (and as far as may be) reconciling the minds of Brethren. And in as much as his Majeſty hath in his gracious Declaration ond Commiſſion mentioned new Forms to be made and ſuited to the ſeveral parts of worſhip: we have made a conſiderable progreſſe therein, and ſhall by Gods aſſiſtance offer them to the reverend Commiſſioners with all convenient ſpeed. And if the Lord ſhall graciouſly pleaſe to give his bleſſing to theſe our endeavours, we doubt not but that the peace of this Church will be ſhortly ſetled, The hearts of Miniſters and People comforted and compoſed, and the great mercy of Unity and Stability (to the immortal honour of our moſt dear Soveraign) beſtowed upon us, and our poſterity after us.

Auguſt 30. 1661.

FINIS.

To the moſt Reverend ARCHBISHOP AND BISHOPS And the Reverend their Aſſiſtants, Commiſſioned by his Majeſty, to treat about the Alteration of the Book of Common Prayer.

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Moſt Reverend Father and Reverend Brethren;

WHen we received your Papers, and were told that they conteined not onely an anſwer to our Exceptition againſt the preſent Liturgy; But alſo ſeverall Conceſſions, wherein you ſeem willing to joyn with us in the Alteration and Reformation of it; Our expectations were ſo far raiſed, as that we promiſed our ſelves, to find our Conceſſions ſo conſiderable, as would have greatly conduced to the healing of our much to be lamented Diviviſions, the ſetling of the Nation in Peace, and the ſatisfaction of tender Conſciences, according to his Majeſties moſt gracious Declaration, and his Royal Commiſſion in purſuance thereof: but having taken a ſurvey of them, we find our ſelves exceedingly diſappointed, and that they will fall far ſhort of attaining thoſe happy Ends, for which this meeting was firſt deſigned; as may appear both by the paucity of the Conceſſions, and the inconſiderableneſſe of them, they being for the moſt part, Verbal and Literal, rather then Real, and Subſtantial; for in them you all allow not the laying aſide of the reading of the Apocrypha for Leſſons, though it ſhut out ſome bundreds of Chapters of Holy Scripture, and ſometimes the Scripture it ſelf is made to give way to the Apochryphal Chapters; you plead againſt the addition of the Doxology unto the Lord's prayer, [Page]you give no liberty to omit the too frequent repetition of Gloria Patria, nor of the Lord's Prayer in the ſame publick Service, nor do you yield the Pſalmes be read in the new Tranſlation, nor the word Prieſt to be changed for Miniſter or Presbyter, though both have been yielded unto in the Scottiſh Liturgy; you grant not the omiſſion of the Reſponſals, no not in the Let any it ſelf, though the Petitions be ſo framed, as the people make the prayer, and not the Miniſter; nor to read the Communion ſervice in the Desk, when there is no Communion, but in the late Form inſtead thereof, it is enjoyned to be done at the Table, through there be no Rubrick in the Common Prayer book requiring it; you plead for the bolineſſe of Lent, contrary to the ſtatute; you indulge not the omiſſion of any one Ceremony; you will force men to kneel at the Sacrament, and yet not put in that excellent Rubr. in the v. and vj. of Edw. 6. which would much conduce to the ſatisfaction of many that ſcruple it. And whereas divers Reverend Biſhops and Doctours, in a paper in Print before theſe unhappy Wars began, yielded to the laying aſide of the Croſſe, and the making many material alterations you after xx. years ſad calamities and diviſions, ſeem unwilling to grant what they of their own accord then offered; you ſeem not to grant that the clauſe of the fourth commandement in the Common Prayer book (the Lord bleſſed the ſeventh day) ſhould be altered according to the Hebr. Exod. 20. the Lord bleſſed the Sabbath day; you will not change the word Sunday into the Lord's day, nor adde any thing to make a difference between Holidaies that are of Humane Inſtitution: and the Lord's day, that is queſtionleſſe of Apoſtolicall practiſe; you will not alter Deadly Sin in the Letany into Heynous Sin, though it hints to us that ſome ſins are in their own nature Venial; nor that Anſwer in the Catech. of two Sacraments onely generally neceſſary to ſalvation, although it intimates that there are New Teſtament Sacraments, though Two onely neceſſary to ſalvation; you ſpeak of ſinging David's Pſalmes, allowed by Authority, by way of contempt calling them Hopkins Pſalmes; and though ſinging of Pſalmes be an Ordinance of God, yet you call it one of our principal parts of VVorſhip, as if it were diſclaimed by you. And are ſo far from countenancing the uſe of conceived prayer in the publick VVorſhip of God (though we never intended thereby the excluding of ſet Forms) as that you ſeem to diſlike the uſe of it even in the Pulpit, and heartily deſire a total reſtaint of it in the Church; you will not allow the omiſſion of the Benedicite, nor a Pſalm to be [Page]read inſtead of it; nor ſo much as abate the reading of the chapters out of the Old Teſtament, and the Acts for the Epiſtles; But rather then you will gratifie us therein, you have found out a new device, that the Miniſter ſhall ſay (for the Epiſtle) you will not ſo much as leave out in the Collect for Chriſtmas day theſe words (this day) though at leaſt it muſt be a great uncertainty, and cannot be true ſtylo veteri, & novo. In publick Baptiſm you are ſo far from giving a liberty to the parent to anſwer for his own child (which ſeems moſt reaſonable) as that you force him to the uſe of ſureties, and cauſe them to anſwer in the name of the Infant, that he doth believe, and repent, and forſake the devil and all his worke, which doth much favour the Anabaptiſtical opinion for the neceſſity of an actual profeſſion of Faith and Repentance in order to Baptiſm; you will not leave the Miniſter in the viſitation of the ſick to uſe his judgment of diſcretion in abſolving the ſick perſon, or in giving the Sacrament to him, but enjoyn both of them, though the perſon to his own judgment ſeem never ſo unfit; neither do you allow the Miniſter to pronounce the abſolution in a Declarative and conditional way; but abſolutely, and conditionately. And even in one of our conceſſions in which we ſuppoſe you intend to accommodate with us, you rather widen then heal the breach, for in your laſt Rubr. before the Catech you would have the words thus altered, That Children being baptized, have all things neceſſary for ſalvation, and dying before they commit any actual ſin, be undoubtedly ſaved, though they be not confirmed, which aſſertion, if underſtood of all Infants even of Heathen, is certainly falſe, and if only of the Infants of Chriſtians, is doubtfull and contrary to the judgment of many learned Proteſtants, and will give little ſatisfaction to us or others; ſome more we might name, which for brevity ſake we omit: All which conſidered we altogether deſpair of that happy ſucceſs which thouſands hope & wait for from this his Majeſties commiſſion; unleſs God ſhall incline your hearts for the peace and union of the Nation to a more conſiderable & ſatiſfactory alteration of the Liturgie. In which that we may the better prevail, we here tender an anſwer to your Reply, both againſt our general and particular Exceptions, of which we deſire a ſerious peruſal and candid interpretation. We have divided both your Preface and Reply into ſeveral Sections, that ſo you might more eaſily underſtand to which of the particulars both in the one and in the otoer our Anſwer doth refer.

THE PAPERS That paſſed between the COMMISSIONERS Appointed by His Majeſty for the Alteration of the COMMON PRAYER, &c.

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THe ſtrain of theſe Papers we fear is like to perſwade many that your deſign is not the ſame with ours: Being aſſured, that it is our Duty to do what we can to the peace and concord of Believers, eſpecially when we had the paſt & preſent Calamities of theſe Nations to urge us, and His Majeſty's Commands, & gracious Promiſes to encourage us, we judged the fitteſt means to be by making known the hinderances of our Concord, and without reviving the remembrance of thoſe things that tend to exaſperate, to apply our ſelves with due ſubmiſſion to thoſe that may contribute much to our recovery, and without perſonal reflections to propoſe the Remedies which we knew would be moſt effectual, and humbly and earneſtly to petition you for your conſent. But inſtead of Conſent or amicable debates in order to the removal of our differences, we have received from you [Page] a Paper abounding with ſharp accuſations, as if your work were to prove us bad, and make us odious, which as it is attempted upon miſtake, by unrighteous means, ſo were it accompliſht, we know not how it will conduce to the Concord which ought to be our common end. If we underſtand Chriſts Commiſſion, or the Kings, and our duty as Chriſtians, or as Miniſters, our work now aſſigned us, was not to ſearch after & aggravate the faults of one onother, (though of our own in ſeaſon we are willing to hear) but to review the Liturgy, and agree upon ſuch alterations, diminutions, and enlargement, as are needfull to our common unity & peace. What is amiſs in us we ſhall thankfully accept your charitable aſſiſtance to diſcover, but we take not that for the queſtion which his Majeſty called us to debate: nor do our judgements or diſpoſitions lead us to recriminations, nor to caſt ſuch impediments in the way of our deſired accord: And were it not that our Calling and our Maſters work are concerned ſomewhat in our juſt vindication, we ſhould not trouble you with ſo low, ſo private, and unneceſſary a work, but leave ſuch Cauſes to the righteous Judge, who will quickly, impartially, infallibly and finally decide them.

PREFACE.

[BEfore we come to the Propoſals, it will be perhaps neceſſary to ſay a Sect. 1. word or two to the Preface, wherein they begin with a thankefull acknowledgement of his Majeſties moſt Princely condeſcention, to which we ſhall only ſay, that we conceive the moſt real expreſſion of their thankfulneſs had been an hearty compliance with his Majeſties earneſt and paſſionate requeſt for the uſe of the preſent Liturgy, at leaſt ſo much of it as they acknowledge by theſe Papers to be lawful: how far they have in this expreſſed their thankefulneſs, the world ſees, we need not ſay.]

The Reply to your Preface.

1. AS we hope it is no matter of offence to acknowledge his Majeſties gracious condeſcention, ſo when his Majeſty by his Declaration hath granted us ſome liberty as to the uſe of the Liturgy before the Alteration, and hath by his Commiſſion engaged us in a conſultation for the alteration of it, we conceive our Brethren (nor the world to whoſe obſervation they appeal) had no warrant to cenſure us as unthankful to his Majeſty, becauſe of our preſent forbearance to uſe it, or part of it before the intended alteration: [Page] At leaſt till they had heard us ſpeak for our ſelves, and render an account of the reaſons of our forbearance, and they had gone before us more exemplarily in their own obedience to his Majeſty's Declaration. As to our own Conſcience, if we thought not the Common-Prayer Book to be guilty of the general and particular faults which we have layd open to you, we durſt not have found fault with it; and while we took it to be a defective, diſorderly, and inconvenient Mode of Worſhip, it would be our ſin to uſe it of choice, while we may prefer a more convenient way, what ever we ought to do in caſe of neceſſity, when we muſt worſhip God inconveniently, or not at all. And as to our People, for whoſe Edification, and not Deſtruction, we have our Power or Offices, we have taken that courſe, as far as we are able to underſtand, which moſt probably tended to their good, and to prevent their hurt and ſeparation from the Church: and conſequently that courſe which did moſt conduce to his Majeſty's Ends, and to his real Service, and the Churches Peace: none of which would be promoted by our obtruding that upon our People, which we know them unable to digeſt, or by our haſty offending them with the uſe of that, which we are forced to blame, and are endeavouring to correct and alter. And we ſee not how it can be juſtly intimated that we uſe no part of it, when we uſe the Lords Prayer, the Creed, the Commandments, the Pſalms, the Chapters, and ſome other parts; And how much more you expect we ſhould have uſed, that we might have eſcaped this brand of Ingratitude, we know not. But we know that Charity ſuffereth long and thinketh no evil, (1 Cor. 13. 4, 5.) and that we have not attempted to obtrude any mode of Worſhip on our Brethren, but deſired the liberty to uſe things of that nature as may conduce to the benefit of our Flocks: And as we leave them to judge what is moſt beneficial to their own Flocks, who know them, and are upon the place; ſo it is but the like freedome which we deſire, we are loath to hurt our People knowingly. The time is ſhort, if you will anſwer our reaſonable Propoſals, it will not be too late at the expiration of our Commiſſion, or the date of the reformed Liturgy to uſe it: greater liberty hath been uſed about Liturgies in purer times of the Church, with leſs offence and accuſation.

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[It can be no juſt cauſe of offence to minde them of their duty as they do Sect. 2. us of ours, telling us, it is our duty to imitate the Apoſtles practiſe in a ſpecial manner, to be tender of the Churches peace, and to adviſe of ſuch [Page]expedients, as may conduce to the healing of breaches, and uniting thoſe that differ; For preſerving of the Churches peace we know no better nor more efficatious way than our ſet Liturgy, there being no ſuch way to keep us from Schiſm as to ſpeak all the ſame thing according to the Apoſtle.]

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Reply. If you look to the time paſt, by our Duties we ſuppoſe you mean our Faults; For it is not Duty when it's paſt: If you in theſe words reſpect only the time preſent and to come, we Reply, 1. The Liturgy we are aſſured will not be a leſs, but a more probable means of Concord after the deſired Reformation than before; the defects and inconveniencies make it leſs fit to attain the end. 2ly. Whether the Apoſtle by ſpeaking the ſame thing did mean either (all uſing this Liturgy of ours) or [all uſing any one form of Liturgy as to the words] may eaſily be determined. This is of much later date, unleſs you will denominate the whole form of the Lords Prayer, and ſome little parts. And thoſe that affirm, that the Apoſtles then had any other, muſt undertake the task of proving it, and excuſing the Churches for loſing and diſ-uſing ſo precious a Relict; which if preſerved would have prevented all our ſtrifes about theſe things. And in the mean time they muſt ſatisfie our Arguments for the Negative: As 1. If a Liturgy had been indited by the Apoſtles for the Churches, being by univerſal Officers inſpired by the Holy Ghoſt, and ſo of univerſal uſe, it would have been uſed and preſerved by the Church as the Holy Scriptures were. But ſo it was not. Ergo no ſuch Liturgy, was indited by them for the Churches. 2ly. If a preſcript form of words had been delivered them, there would have been no ſuch need of exhorting them to ſpeak the ſame thing, for the Liturgy would have held them cloſe enough to that. And if the meaning had been (ſee that you uſe the ſame Liturgy) ſome word or other to ſome of the Churches would have acquainted us with the exiſtence of ſuch a thing, and ſome Reproofs we ſhould have found of thoſe that uſed various Liturgies, or formed Liturgies of their own, or uſed extemporary prayers: and ſome expreſs exhortations to uſe the ſame Liturgie or Forms: But the holy Scripture is ſilent in all thoſe matters: It is apparent therefore that the Churches then had no Liturgy, but took liberty of extemporate expreſſions, and ſpoke in the things of God, as men do in other matters, with a natural plaineſs and ſeriouſneſs, ſuiting their expreſſions to the ſubjects and occaſions. And though Diviſions began to diſturb their Peace and holy Orders, the Apoſtle [Page] inſtead of preſcribing them a Form of Divine Services for their Unity and Concord, do exhort them to uſe their Gifts and liberties aright, and ſpeake the ſame thing for matter, avoiding Diſagreements, though they uſed not the ſame words. 3. Juſt. Martyr, Tertull. and others ſufficiently intimate to us, that the Churches quickly after the Apoſtles did uſe the perſonal Abilities of their Paſtors in prayer, and give us no hint of any ſuch Liturgy of Apoſtolical fabrication and impoſition, and therefore doubtleſſe there was nothing, for it could not have been ſo ſoon loſt or neglected. 4. It is ordinary with thoſe of the contrary judgment, to tell us that the extraordinary Gifts of the Primitive Chriſtians, were the reaſon why there were no preſcribed forms in thoſe times, and that ſuch Liturgies came in upon the ceaſing of thoſe Gifts: And 1 Cor. 14. deſcribeth a way of publick worſhiping, unlike to preſcript forms of Liturgy: So that the matter of Fact is proved and confeſſed. And then how fairly the words of the Apoſtles, exhorting them (to ſpeake the ſame thing) are uſed to prove that he would have them uſe the ſame forms or Liturgy; we ſhall not tell you by any provoking aggravations of ſuch abuſe of Scripture. And indeed for all the miraculous Gifts of thoſe times, if preſcript forms had been judged by the Apoſtles to be the fitteſt means for the Concord of the Churches, it is moſt probable they would have preſcribed ſuch: Conſidering 1. That the ſaid miraculous Gifts were extraordinary, and belonged not to all, nor to any at all times, and therefore could not ſuffice for the ordinary publick Worſhip. 2. And thoſe Gifts began even betimes to be abuſed, and need the Apoſtles Canons for their regulation, which he giveth them in that 1 Cor. 14. without a preſcript Liturgy. 3. Becauſe even then diviſions had made not only an entrance, but an unhappy progreſs in the Churches, to cure which the Apoſtle exhorts them oft to Unanimity and Concord, without exhorting them to read the ſame or any Common-Prayer-book. 4. Becauſe that the Apoſtles knew that perillous times would come, in which men would have itching ears, and would have heaps of Teachers, and would be ſelf-willed, and unruly, and diviſions, and offences, and hereſies would encreaſe: And Ergo, as upon ſuch fore-ſight they indited the holy Scriptures to keep the Church in all generations, from error and diviſions in points of Doctrine, ſo the ſame reaſon and care would have moved them to do the ſame to keep the Churches in unity in point of Worſhip, if indeed they had taken preſcribed [Page] forms to be needfull to ſuch an unity: they knew that after departure the Church would never have the like advantage, infallible, authorized, and enabled for delivering the univerſal Laws of Chriſt: And ſeeing in thoſe parts of worſhip, which are of ſtated uſe, and ſtill the ſame forms might have ſuited all ages as this age, and all Countries as this Country: (in the ſubſtance) there can no reaſon be given, why the Apoſtles ſhould leave this undone, and not have performed it themſelves, if they had judged ſuch forms to be neceſſary, or the moſt deſirable means of unity. If they had preſcribed them, 1. The Church had been ſecured from error in them. 2. Believers had been preſerved from diviſions, about the lawfulneſſe and fitneſſe of them, as receiving them from God. 3. All Churches and Countries might had one Liturgy, as they have one Scripture, and ſo have all ſpoke the ſame things. 4. All ages would have had the ſame without innovation, (in all the parts that require not alteration) whereas now on the contrary, 1. Our Liturgies being the writings of fallible men, are lyable to error, and we have cauſe to fear ſubſcribing to them, as having nothing contrary to the word of God. 2. And matters of Humane inſtitution have become the matter of ſcruple, and contention. 3. And the Churches have had great diverſity of Liturgies. 4. And one age hath been mending what they ſuppoſed they received from the former faulty, and imperfect: So that our own which you are ſo loath to Change, hath not continued yet three Generations. And it is moſt evident that the Apoſtles being entruſted with the delivery of the entire rule of Faith and worſhip, and having ſuch great advantages for our unity and peace, would never have omited the forming of a Liturgy of univerſal uſefulneſſe, to avoid all the foreſaid inconveniences, if they had taken this courſe of unity to be ſo needfull, or deſirable as you ſeem to do. Whereas therefore you ſay you know no better or more efficatious way than our Liturgy, &c. We reply, 1. The Apoſtles knew the beſt way of unity, and of ſpeaking the ſame thing in the matters of God: But the Apoſtles knew not our Liturgy, (nor any Common-Prayer-book, for ought hath yet been proved) Ergo the ſaid Liturgy is not the beſt way of unity, or ſpeaking the ſame thing, &c. 2. The Primitive Church in the next ages after the Apoſtles, knew the beſt way of unity, &c. But they knew not our Liturgy, Ergo our Liturgy (not known till lately) is not the beſt way [...]. If it be ſaid that our Liturgy is antient, becauſe the Surſum Corda, the Gloria Patri &c. are antient. We anſwer, if indeed [Page] it be thoſe ancient Sentences that denominate our Liturgy, we crave the juſtice to be eſteemed uſers of the Liturgy, and not to ſuffer as refuſers of it, as long as we uſe all that is found in it of ſuch true antiquity.

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[This experience of former and latter times hath taught us, when the Sect. 3. Liturgy was duly obſerved, we lived in peace, ſince that was layd aſide, there hath been as many modes and faſhions of publick Worſhip, as fancies, we have had continual diſſention, which vaeriety of Services muſt needs produce, whileſt every one naturally deſires and endeavours not only to maintain, but to prefer his own way before all others; whence we conceive there is no ſuch way to the preſervation of peace, as for all to return to the ſtrict uſe and practiſe of the form.]

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Reply. Pardon us while we deſire you to examine whether you ſpeak as members that ſuffer with thoſe that ſuffer, or rather as inſenſible of the calamities of your Brethren, that is as uncharitable: You ſay you lived in peace, but ſo did not the many thouſands that were fain to ſeek them peaceable habitations in Holland, and in the Deſarts of America, nor the many thouſands that lived in danger of the High Commiſſion, or Biſhops Courts at home, and ſo in danger of every malicious neighbour that would accuſe them, hearing Sermons abroad, when they had none at home, or of meeting in a Neighbours houſe to pray, or of not kneeling in the receiving of the Sacrament, &c. We would not have remembred you of theſe things, but that you neceſſitate us by pleading your peace in thoſe dayes, as an argument for the impoſing of the Liturgy. 2. Might not Scotland as ſtrongly argue from this Medium againſt the Liturgy, and ſay, before the Liturgy was impoſed on us, we had peace, but ſince then we have had no peace. 3. When the ſtrict impoſing of the ſtrict uſe and practice of theſe forms, was the very thing that diſquieted this Nation, (taking in the concomitant Ceremonies and ſubſcription) when this was it that bred the Diviſions which you complain of, and cauſed the ſeparations from the Churches, and the troubles in the Churches; it is no better arguing to ſay, we muſt return to the ſtrict uſe of that form if we will have peace, than it was in the Iſraelites to ſay, we will worſhip the Queen of Heaven, becauſe then we had peace and plenty, when that was it that deprived them of peace and plenty, (we compare not the Cauſes, but the Arguments) nor is it any better an Argument, than if a man in a Dropſie, or Ague, that [Page] catcht it with voracity, or intemperance, ſhould ſay, while I did eat and drink liberally, I had no Dropſie or Ague, but ſince my appetite is gone, and I have lived temperately, I have had no health, Ergo I muſt return to my intemperance, as the only way to health. Alas, is this the uſe that is made of all our experiences of the cauſes and progreſſe of our Calamities? what have you, and we, and all ſmarted as we have done, and are you ſo ſpeedily ready to return to the way that will engage you in violence againſt them that ſhould be ſuffered to live in peace? If the furnace that ſhould have refined us, and purified us all to a greater height of love, have but inflamed us to greater wrath, wo to us and to the Land that beareth us! what dolefull things doth this prognoſticate you, that priſons or other penalties will not change mens Judgements? And if it drive ſome to comply againſt their Conſciences, and deſtroy their Souls, and drive the more conſcientious out of the Land, or deſtroy their bodies, and breed in the minds of men a rooted opinion, that Biſhops that are ſtill hurting and afficting them, (even for the things in which they exerciſe the beſt of their underſtanding, and cautelouſly to avoid ſin againſt God) are no Fathers, Friends, or edifyers, but deſtroyers. Alas! who will have the gain of this? O let us no more bite, and devour one another, leaſt we be devoured one of another. Gal. 5. 15. or Chriſt be provoked to decide the Controverſie more ſharply than we deſire or expect. 4. But really hath liberty to forbear the Liturgy produced ſuch diviſions as you mention? The Licence or connivance that was granted to Hereticks, Apoſtates, and foul-mouthed raylers againſt the Scripture, Miniſtry, and all Gods Ordinances, indeed bred confuſions in the Land; But it is to us matter of admiration to obſerve (clean contrary to your intimation) how little diſcord there was in Prayer, and other parts of Worſhip among all the Churches throughout the three Nations, that agreed in Doctrine, and that forbore the Liturgy. It is wonderfull to us in the review to conſider, with what love, and peace, and concord, they all ſpoke the ſame things, that were tyed to no form of words, even thoſe that differed in ſome points of Diſcipline, even to a with-drawing from locall communion with us, yet ſtrangely agreed with us in worſhip. And where have there been leſſe Hereſies, Schiſms, than in Scotland, where there was no ſuch Liturgy to unite them? If you tell us of thoſe that differ from us in Doctrine, and are not of us, it is as impertinent to the point of our own agreement in Worſhip, as to tell us of the Papiſts.

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[And the beſt expedients to unite us all to that again, and ſo to peace, are, beſides our prayers to the God of Peace, to make us all of one mind in an houſe, to labour to get true humility, which would make us think our Guides wiſer, and fitter to order us than we our ſelves, and Chriſtian Charity, which would teach us to think no evil of our Superiors, but to judge them rather carefull Guides, and Fathers to us, which being obtained, nothing can be imagined juſtly to binder us from a ready complyance to this method of Service appointed by them, and ſo live in unity.

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Reply. Prayer and Humility are indeed the neceſſarie means of Peace: But if you will let us pray for peace in no words but what are in the Common-Prayer-book, their brevitie and unaptneſs, and the cuſtomarineſs, that will take off the edge of fervour, with humane nature, will not give leave (or help ſufficient) to our ſouls to work towards God, upon this Subject, with that enlargedneſs, copiouſneſs, and freedom, as is neceſſary to due fervour. A brief tranſient touch, and away, is not enough to warm the heart arigne; and cold Prayers are like to have a cold return, and therefore, even for Peace ſake, let us pray more copiouſly and heartily than the Common-Prayer-book will help us to do. And whether this be that cauſe, or whether it be that the Common-Prayer-book hath never a Prayer for it ſelf, we find that its Prayers prevail not to reconcile many ſober, ſerious perſons to it that live in faithfull fervent Prayer. 2. And for Humility, we humbly conceive it would moſt effectually heal us, and by cauſing the Paſtors of the Church to know that they are not to rule the flocks as Lords, but as enſamples, not by conſtraint, but willingly, 1 Pet. 5. 2, 3. and it would cauſe them not to think ſo highly of themſelves, and ſo meanly of their Brethren, as to judge no words fit to be uſed to God in the publick Worſhip, but what they preſcribe, and put into our mouths, and that other men are generally unable to ſpeak ſenſibly, or ſuitably, unleſs they tell us what to ſay; or, that all others are unfit to be truſted with the expreſſing of their own deſires: Humilitie would perſwade the Paſtors of the Church at leaſt to undertake no more than the Apoſtles did, and no more to obtrude or impoſe their own words upon all others in the publick Worſhip: If they found any unfit to be truſted with the expreſſion of their mindes in publick Prayer, they would do what they could to get meeter men in their places, and till then they would reſtrain and help ſuch as need it, and not upon that pretence as much reſtrain all the ableſt Miniſters, [Page] as if the whole Church were to be nominated, meaſured, or uſed, according to the quality of the moſt unworthy. And it is alſo true, that humility in private perſons and inferiors, would do much to our peace, by keeping them in due ſubmiſſion, and obedience, and keeping them from all contentions and diviſions, which proceed from ſelf-conceitedneſs and pride. But yet, 1. The humbleſt, ſureſt Subjects may ſtumble upon the ſcruple, whether Biſhops differ not from Presbyters only in degree, and not in order or office, (it being a Controverſie, and no reſolved point of faith even amongſt the Papiſts, whoſe faith is too extenſive, and favour too Eccleſiaſtical, ambition too great) and conſequently they may doubt whether men in the ſame order, do, by divine appointment, owe obedience unto thoſe that gradually go before them. 2. And they may ſcruple whether ſuch making themſelves the Governours of their Brethren, make not themſelves indeed of a different order or office, and ſo incroach not on the authority of Chriſt, who only maketh Officers purely Eccleſiaſtical; and whether it be no diſloyalty to Chriſt to own ſuch Officers. 3. And among thoſe Divines that are for a threefold Epiſcopacy, (beſides that of Presbyters, who are Epiſcopi Gregis) viz. General unfixed Biſhops, like the Evangeliſts or Apoſtles, (in their meaſure) and the fixed Biſhops of Parochial Churches, that have Presbyters to aſſiſt them, to whom they do preſide, and alſo the Preſidents of larger Synods) yet is it a matter of very great doubt, whether a fixed Dioceſan being the Paſtor of many hundred Churches, having none under him, that hath the power of Juriſdiction or Ordination, be indeed a Governour of Chriſts appointment or approbation, and whether Chriſt will give us any more thanks for owning them as ſuch, than the King will give us for owning an Uſurper. Humility alone will not ſeem to ſubject theſe men to ſuch a Government. 4. And though their coercive Magiſtratical power be eaſily ſubmitted to, as being from the King, (how unfit Subjects ſoever Church men are of ſuch a power) yet he that knoweth his Superiours beſt, doth honour God more, and ſuppoſeth God more infallible than man, and will feel himſelf moſt indiſpenſibly bound by Gods commands, and bound not to obey man againſt the Lord. And whereas there is much ſayd againſt the peoples taking on them to judge of the lawfulneſs of things commanded them by Superiors; we add, 5. That humble men may believe that their Superiors are fallible; that it is no impoſſibility to command things that God forbids, that in ſuch Caſes, if we [Page] have ſufficient means to diſcern the ſinfulneſs of ſuch Commands, we muſt make uſe of them, and muſt obey God rather than men; that when the Apoſtles acted according to ſuch a Reſolution, Acts 4. 19. and Daniel and the three Witneſſes, Dan. 6. and 3. they all exerciſed a judgement of Diſcerning upon the matter of their Superiors commands; that not to do ſo at all, is to make Subjects Bruits, and ſo no Subjects, becauſe not rational free Agents, or to make all Governors to be gods. And laſtly, That it will not ſave us from Hell, nor juſtifie us at Judgement for ſinning againſt God, to ſay, that Superiors commanded us, nor will it prove all the Martyrs to be ſinners and condemned, becauſe they judged of their Superiors commands, and diſobeyed them. All which we ſay to ſhew the inſufficiency of the Remedy, hereby you propounded, (the humility of Inferiors) unleſs you will alſo add your help, without obedience there is no order or laſting concord to be expected: And by abaſing the eternal God, ſo far as to ſet him and his Laws below a Creature, under pretence of obedience to the Creature, no good can be expected, becauſe no peace with Heaven, without which, peace with men is but a Confederacy haſtning each party to Deſtruction: And therefore abſolute obedience muſt be given only to God the abſolute Sovereign. In all this we ſuppoſe that we are all agreed: And therefore, 6. and laſtly, We muſt ſay, that the way to make us think the Biſhops to be ſo wiſe, and careful Guides and Fathers to us, is not for them to ſeem wiſer than the Apoſtles, and make thoſe things of ſtanding neceſſity to the Churches unity, which the Apoſtles never made ſo, nor to forbid all to preach the Goſpel, or to hold Communion with the Church, that dare not conform to things unneceſſary. Love and tenderneſs are not uſed to expreſs themſelves by hurting and deſtroying men for nothing; And to ſilence and reject from Church Communion for a Ceremony, and in the mean time to perſwade men that they love them, is but to ſtab or famiſh all the ſick perſons in the Hoſpital or Family, whoſe ſtomachs cannot take down the Diſh we offer them, or whoſe throats are too narrow to ſwallow ſo big a morſel as we ſend them; And when we have done, to tell them, the only remedy is for them to believe we love them, and are tender of them. And who knows not that a man may think well of his Superiors, that yet may queſtion whether all that he teacheth or commandeth him, be lawful.

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Sect 5. [If it be objected, That the Liturgy is in any way ſinful and unlawful for us to joyn with, it is but reaſon that this be firſt proved evidently, before any thing be altered: it is no Argument to ſay, that multitudes of ſober pious perſons ſcruple the uſe of it, unleſs it be made to appear by evident reaſons, that the Liturgy gave the just grounds to make ſuch ſcruples. For if the bare pretence of ſcruples be ſufficient to exempt us from Obedience, all Law and Order is gone.]

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Reply. To this paſſage we humbly crave your conſideration of theſe Anſwers; 1. We have not only ſayd, (that ſober pious perſons ſcruple the Liturgy) but we have opened to you thoſe defects, and diſorders, and corruptions, which muſt needs make the impoſing of it unlawful, when God might be more fitly ſerved. 2. It is ſtrange, that you muſt ſee it firſt evidently proved unlawful for men to joyn with the Liturgy (you mean, we ſuppoſe, to joyn with you in the uſing of it, or when you uſe it,) before you will ſee reaſon to alter any thing in it: what if it be only proved unlawful for you to impoſe it, though not for others to joyn with you when you do impoſe it, is this no reaſon to alter it? ſhould you not have ſome care to avoid ſin your ſelves, as well as to preſerve others from it? An inconvenient mode of Worſhip is a ſin in the Impoſer, and in the Chooſer, and voluntary Uſer, that might offer God better, and will not, Mal. 1. 13, 14. And yet it may not be only lawful, but a duty to him that by violence is neceſſitated to offer up that or none. And yet we ſuppoſe the Impoſers ſhould ſee cauſe to make an alteration. If you lived where you muſt receive the Lords Supper ſitting, or not at all, it's like you would be of this minde your ſelves. 3. Why ſhould it be called a [bare pretence of ſcruples] as if you ſearch'd the Hearts, and knew (not only that they are upon miſtake, but) that they are not real, when the perſons not only profeſs them real, but are willing to uſe all juſt means that tend to their ſatisfaction, they ſtudy, read, pray, and will be glad of Conference with you, at any time, upon equal tearms, if they may be themſelves believed. 4. Even groundleſs ſcruples about the matter of an unneceſſary Law, which hath that which to the weak both is and will be an appearance of evil, may be ſufficient to make it the Duty of Rulers to reverſe their impoſitions, though they be not ſufficient to juſtifie the Scrupulous. 5. If a man ſhould think that he ought not to obey man, even when he thinketh it is againſt the Commands of God, though he be uncertain, [Page] (as in caſe of going on an unqueſtioned Warfare, or doing Doeg's execution, &c.) yet it followeth not, that [all Law and Order is gone] as long as all Laws and Orders ſtand that are viſibly ſubſervient to the Laws of God, and to his Sovereignty, or conſiſtent with them, and when the Subject ſubmitteth to ſuffering where he dare not obey.

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[On the contrary we judge, that if the Liturgy ſhould be altered as is Sect. 6. there required, not only a multitude, but the generality of the Sobereſt and moſt loyal Children of the Church of England would juſtly be offended, ſince ſuch an alteration would be a virtual Confeſſion that this Liturgy were an intollerable burden to tender Conſciences, a direct cauſe of Schiſm a ſuperſtitious uſage (upon which pretences it is here deſired to be altered) which would at once both juſtifie all thoſe which have ſo obſtinately ſeparated from it, as the only pious, tender conſcienced men, and condemn all thoſe that have adhered to that, in conſcience of their duty and loyalty, with their loſs or hazard of eſtates, lives, and fortunes, as men ſuperſtitious, ſchiſmatical, and void of Religion and Conſcience. For this reaſon and thoſe that follow, we cannot conſent to ſuch an alteration as is deſired, till theſe pretences be proved, which we conceive in no wiſe to be done in theſe Papers, and ſhall give reaſons for this our Judgment.]

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Reply. If the Liturgie ſhould be altered, as is here required, and deſired by us, that it could be no juſt offence to the generality (or any) of the ſobereſt and moſt loyal Children of the Church (as you ſpeak) is eaſie to be proved, by laying together the conſiderations following: Becauſe it is by themſelves confeſſed to be alterable, as not having it ſelf its former Conſtitution, till leſs than two hundred years ago. 2. And themſelves affirm it to be not neceſſary to ſalvation, but a thing indifferent, while they exclude all higher inſtitutions from the power of the Church. 3. They confeſs it lawful to ſerve God without this Liturgie, without which he was ſerved by other Churches above 1460 years, and without which he is now ſerved by other Churches, when the contrary minded doubt whether with it he be lawfully ſerved. 4. Thoſe that deſire the alteration, deſire no more than to ſerve God as the Churches did in the daies of the Apoſtles, that had their moſt infallible Conduct. 5. And they offer alſo ſuch Formes as are more unqueſtionable as to their Congruency to the word of God, and to the nature of the ſeveral parts of Worſhip. 6. And yet though they deſire the ſureſt Concord and an univerſal [Page] Reformation) they deſire not to impoſe on others what they offer, but can thankfully accept a Liberty to uſe what is to their own Conſciences moſt unqueſtionably ſafe, while other men uſe that which they like better. So that ſet all this together, with the conſideration of the neceſſity of the preaching the Word, and Communion that is hereupon denied, and you may ſee it proved, That to have ſuch a Liturgy ſo altered, that is confeſſed alterable, for ſo deſirable an end, to the uſe only of thoſe that cannot well uſe it, without urging others to any thing that they do themſelves account unlawful, cannot be a matter of juſt offence to the generality of ſober Children of the Church, nor to any one. And as to the reaſon given, it is apparently none. For, 1. Of thoſe that ſcruple the unlawfulneſs of it, there are many that will not peremptorily affirm it unlawful, and condemn all that uſe it, but they dare not uſe it doubtingly themſelves. 2. When our Papers were before you, we think it not juſt that you ſhould ſay, that it's here deſired to be altered, on the pretence that it is a direct cauſe of Schiſm and a ſuperſtitious uſage: Have we any ſuch expreſſions? If we have, let them be recited; if not, It is hard that this ſhould even by you be thus affirmed, as is ſayd by us, which we have not ſayd: We have ſayd [that the Ceremonies have been the Fountain of much evil, occaſioning diviſions, but not what you charge us to have ſayd in words or ſenſe. 3. And may not you alter them without approving, or ſeeming to approve the reaſon upon which the alteration is deſired, when you have ſo great ſtore of other reaſons? The King in his Declaration is far enough from ſeeming to own the Charge againſt the things which he was pleaſed graciouſly to alter ſo far as is there expreſt. If a Patient have a conceit that ſome one thing would kill him, if he took it, the Phyſitian may well forbear him in that one thing, when it is not neceſſary to his health, without owning his reaſons againſt it: If his Majeſty have Subjects ſo weak as to contend about things indifferent, and if both ſides err, one thinking them neceſſary, and the other ſinful, may he not gratifie either of them, without ſeeming to reprove their errour. By this reaſon of yours he is by other men in ſuch a Caſe neceſſitated to ſin; For if he ſettle thoſe things which ſome count neceſſary, he ſeems to approve of their opinion, that they are neceſſary: If he take them down when others call them ſinful, he ſeems to own their charge of the ſinfulneſs. But indeed he needeth not to do either, he may take them down, or leave them indifferent, profeſſedly for unity and peace, and profeſſedly diſown [Page] the Errors on both ſides. We are ſorry if any did eſteem theſe Forms and Ceremonies any better than mutable indifferent modes and circumſtances of Worſhip: and did hazard eſtate or life for them as any otherwiſe eſteemed: And we are ſorry, that by our Diviſions the Adverſary of Peace hath gotten ſo great an advantage againſt us, as that the Argument againſt neceſſary charitable forberance is fetch'd from the intereſt of the reputation of the contending Parties, that things may not be abated to others which you confeſs are indifferent and alterable, and which many of them durſt not uſe, though to ſave their lives. And this becauſe it will make them thought the pious, tender concienc'd men, and make others thought worſe of. But with whom will it have theſe effects? thoſe that you call the generality of the ſober loyal children of the Church will think never the worſe of themſelves, becauſe others have libertie to live by them without theſe things. And the reſt, whoſe liberties you denie, will think rather the worſe of you, than the better, for denying them their libertie in the worſhipping of God. You undoubtedly argue here againſt the intereſt of Reputation, which you ſtand for, your Prefaces to your indulgencies, and your open Profeſſions; and (if you will needs have it ſo) your own Practiſes, will tell the World loud enough, that the things which you adhered to with ſo great hazards are ſtill lawfull in your Judgement, and it will be your honour, and add to your reputation, to abate them to others, when it is in your power to be more ſevere. And if you refuſe it, their ſufferings will tell the World loud enough, that for their parts they ſtill take them to be things unlawful. As for the reaſons by them produced to prove them ſinfull, they have been publickly made known in the writings of many of them; In Ames his freſh ſute againſt the Ceremonies, and in the Abridgement, &c. and in Bradſhaw's, Nicols, and other mens Writings.

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[To the firſt general Propoſal we anſwer, That as to that part of it Prop. u. 1. Sect. 5. which requires, that the matter of the Liturgie may not be private opinion or fancy, that being the way to perpetuate Schiſm; the Church hath been carefull to put nothing into the Liturgie, but that which is either evidently the Word of God, or what hath been generally received in the Catholick Church, neither of which can be called private opinion: and if the contrary can be proved, we wiſh it out of the Liturgie.]

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Reply. We call thoſe Opinions which are not determined Certainties, and though the greater number ſhould hold them as Opinions, they are not therefore the Doctrines of the Church, and therefore might be called Private Opinions; but indeed we uſed not the Word (that we can find:) the thing we deſired, was, that the materials of the Liturgie may conſiſt of nothing doubtfull, or queſtioned among pious learned and orthodox Perſons.] We ſaid alſo (that the limiting Church Communion to things of doubtfull diſputation, hath been in all Ages the ground of Schiſme and Separation (which is not to ſay, that the Liturgy it ſelf, is a Superſtitious uſage, or a directs cauſe of Schiſme,) And we cited the words of a Learned man (Mr. Hales) not as making every word our own, but as a Teſtimony ad hominem, becauſe he was ſo highly valued by your ſelves (as we ſuppoſe) and therefore we thought his words might be more regarded by you than our own. 2. Where you ſay [that the Church hath been carefull to put nothing in the Liturgy, but that which is either evidently the word of God, or that which had been generally received in the Catholick Church.] We reply, 1. We ſuppoſe there is little or nothing now controverted between us, which you will ſay is evidently the Word of God, either the Forms or Ceremonies, or any of the reſt. 2. If by [in the Church] you mean [not by the Church] but [by any part in the Church] how ſhall we know that they did well. And if by [the generality] you mean not All, but the Greater part, you undertake the proof of that which is not eaſie to be proved. It being ſo hard to judge of the majority of Perſons in the Catholick Church in any notable differences. We do take it for granted, that you limit not the Catholick Church, as the Papiſts do, to the Confines of the Roman Empire, but indeed we can only wiſh, that your Aſſertion were true, while we muſt ſhew it to be untrue, if you ſpeak of the Primitive Church, or of an univerſality of time, as well as place, (if not its more againſt you, that the Primitive Catholick Church was againſt you.) The very thing in queſtion that containeth the reſt [that its needfull to the peace of the Church, that all the Churches under one Prince ſhould uſe one form of Liturgy] was not received by the Catholick Church, nor by the generality in it: when it is ſo well known that they uſed diverſity of Liturgies and Cuſtomes in the Roman Empire. The generality in the Catholick Church received not the Lords Supper Kneeling, at leaſt on any Lords dayes, when it was forbidden by divers generall Councills, and when this prohibition [Page] was generally received as an Apoſtolical tradition: We have not heard it prov'd, that the Surplice or Croſs, as uſed with us, wree received by the Univerſal Church; It is a private Opinion not received by the Catholick Church, that [it is requiſite that no man ſhould come to the Holy Communion, but with a full truſt in Gods mercy, and with a quiet Conſcience,] though it be every mans duty to be perfect pro ſtatu viatoris, yet it is not requiſite that no man come till he be perfect. He that hath but a weak Faith (though not a full truſt) muſt come to have it ſtrenthned: And he that hath an unquiet Conſcience, muſt come to receive that mercy which may quiet it. It is a private Opinion, and not generally received in the Catholick Church [that one of the People] may make the Publick Confeſſion at the Sacrament, in the name of all thoſe that are minded to receive the Holy Communion] It is a private and not generally received diſtinction, that the body of Chriſt makes clean our bodies, and his blood waſheth our ſouls.] It is a doubtful opinion, to ſpeak eaſily, that when the Lords Supper is delivered with a Prayer not made in the Receivers name, but thus directed to him by the Miniſter [the Body of our Lord Jeſus Chriſt, &c. preſerve thy Body and Soul,] it is ſo intollerable a thing for the Receiver not to kneel, in hearing the Prayer, that he muſt elſe be thruſt from the Communion of the Church, and yet that no Miniſter ſhall kneel, that indeed doth pray: But he may pray ſtanding, and the Hearers be caſt out for ſtanding at the ſame words. It is not a generally received, but a private opinion, [that every Pariſhioner (though impenitent, and conſcious of his utter unfitneſs, and though he be in deſpair, and think he ſhall take his own damnation) muſt be forced to receive thrice a year: when yet even thoſe that have not [a full truſt in Gods mercy] or [have not a quiet Conſcience] were before pronounced ſo uncapable, as that none ſuch ſhould come to the Communion.] Abundance more ſuch Inſtances may be given to ſhew how far from truth the Aſſertion is, that [the Church hath been careful to put nothing into the Liturgie, but that which is either evidently the Word of God, or which hath been generally received in the Catholick Church] unleſs you ſpeak of ſome unhappie unſuccesful Carefulneſs. But we thankfully accept of your following words, [and if the contrary can be proved we wiſh it out of the Liturgie] which we entreat you to perform, and impartially receive our proofs. But then we muſt alſo entreat you; 1. That the Primitive Churches Judgment and practice may be preferred before the preſent declined, [Page] much corrupted State. And 2. If Gods Law rather than the ſinful practiſes of men breaking that Law may be the Churches Rule for Worſhip: For you call us to ſubſcribe to Art. 19. that [as the Church of Jeruſalem, Alexandria, and Antioch hath erred, ſo alſo the Church of Rome hath erred, not only in their living, and manner of Ceremonies, but alſo in matters of Faith: and ſaith Rogers, in Art. 20. they are out of the way, which think that either one man, as the Pope, or any certain Calling of men, as the Clergie, hath power to decree, and appoint Rites or Ceremonies, though of themſelves good, unto the whole Church of God, diſperſed over the univerſal world,] and indeed if you would have all that Corruption brought into our Liturgie, and Diſcipline, and Doctrine, which the Papiſts, Greeks, and others, that undoubtedly make up the far greater number of the now univerſal Church do uſe: you would deſerve no more thanks of God, or man, than he that would have all Kings, and Nobles, and Gentry, levelled with the poor Commons, becauſe the latter are the greater number, or than he that would have the healthful conformed to the ſick, when an epidemical diſeaſe hath made them the Majority, or than he that would teach us to follow a multitude to do evil, and to break more than the leaſt Commands, becauſe the greater number break them; we pray you therefore to take it for no juſtication of any uncertain or faulty paſſage in our Liturgie, though the greater number now are guilty of it. 3. And we muſt beſeech you, if the Churches Judgment or Practice muſt be urged, that you would do us the juſtice, as to imitate the ancient Churches in your ſenſe of the quality, and the mode and meaſure of uſing, and impoſing things, as well as in the materials uſed, and impoſed Conſider not only [whether you finde ſuch things received by the ancient Churches,] but alſo conſider how they were received, eſteemed, and uſed,] whether as neceſſary or indifferent, as points of Faith, or doubtful Opinions, whether forced on others, or left to their free choice: If you finde that the generality of the ancient Churches received the White Garment after Baptiſm, and the taſting of Milk and Honie as Ceremonies freely, though generally uſed, you ſhould not therefore force men to uſe them: If you finde that the Doctrine of the Millennium, or of Angels corporeity was generally received as an Opinion, it will not warrant you to receive either of them as a certain neceſſary truth. If you finde that the General Councels forbad Kneeling in any Adoration on the Lords daies, but without force againſt Diſſenters, you may [Page] not go denie the Sacrament to all that kneel, nor yet forbid them to kneel in praying. So if you find ſome little parcels of our Liturgie, or ſome of our Ceremonies uſed as things indifferent, left to choice, forced upon none, but one Church differing from another in ſuch uſages or obſervances, this will not warrant you to uſe the ſame things as neceſſarie to order, unitie, or peace, and to be forced upon all; uſe them no otherwiſe than the Churches uſed them.

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[We heartily deſire, that according to this Propoſal, great care may be taken to ſuppreſs theſe private Conceptions of Prayers before and after Sermon, Sect. 2. leſt private opinions be made the matter of Prayer in publick, as hath, and will be, if private perſons take liberty to make publick Prayers.]

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Reply. The deſire of your hearts is the grief of our hearts, the Conceptions of Prayer by a publick perſon, according to a publick Rule, for a publick uſe, are not to be rejected as private Conceptions: We had hoped you had deſigned no ſuch innovation as this in the Church: When we have heard any ſay that it would come to this, and that you deſigned the ſuppreſſion of the free Prayers of Miniſters in the Pulpit, ſuited to the varietie of ſubjects and occaſions, we have rebuked them as uncharitable in paſſing ſo heavie a cenſure on you: And what would have been ſaid of us a year ago, if we ſhould have ſaid that this was in your hearts? nothing will more alienate the hearts of many holy prudent perſons from the Common-Prayer, than to perceive that it is framed and uſed as an Inſtrument to ſhut out all other Prayers, as the Miniſters private Conceptions. Such an end and deſign will make it under the notion of a means, another thing than elſe it would be, and afford men ſuch an Argument againſt it, as we deſire them not to have: but we hope you ſpeak not the publick ſenſe. As the Apoſtles deſired (as aforeſaid) that all would ſpeak the ſame things, without giving them (that ever was proved) a form of words to ſpeak them in, ſo might we propoſe to you, that uncertain opinions be made no part of our Liturgie without putting all their words into their mouths, in which their deſires muſt be uttered. Your heartie deſire, and the reaſon of it, makes not only againſt extemporarie Prayer, but all prepared, or written forms, or Liturgies, that were indited only by one man, and have not the conſent antecedently of others. And do you think this was the courſe of the Primitive times? Baſil thus uſed his private Conceptions at Caeſarea, and Greg. Thaumaturgus before him at Neoceſarea, and all Paſtors in Juſtin Martyrs [Page] and Tertullians daies. And how injurious is it to the publick Officers of Chriſt, the Biſhops and Paſtors of the Churches, to be called private men, who are publick perſons in the Church, if they be not? every ſingle perſon is not a private perſon, elſe Kings and Judges would be ſo. And have you not better means to ſhut out private opinions, than the forbidding Miniſters praying in the Pulpit, according to the varietie of ſubjects and occaſions: You have firſt the Examination of perſons to be ordained, and may ſee that they be able to ſpeak ſenſe, and fit to mannage their proper works with judgement and diſcretion, before you ordain them; And ſome confidence may be put in a man in his proper calling and work, to which he is admitted with ſo great care, as we hope (or deſire) you will admit them; If you are neceſſitated to admit ſome few that are injudicious, or unmeet, we beſeech you (not only to reſtore the many hundred worthy men laid by, to a capacity, but that you will not ſo diſhonour the whole Church, as to ſuppoſe all ſuch, and to uſe all as ſuch, but reſtrain thoſe that deſerve reſtraint, and not all others for their ſakes: And next you have a publick Rule (the Holy Scripture) for theſe men to pray by, and if any of them be intollerably guiltie of weakneſſes or raſhneſs, or other miſcarriages, the words being ſpoken in publick, you have witneſſe enow, and ſure there is power enough in Magiſtrates and Biſhops to puniſh them, and if they prove incorrigible, to caſt them out. In all other profeſſions theſe means are thought ſufficient to regulate the Profeſſors, His Majeſtie thinks it enough to regulate his Judges, that he may chooſe able men, and fit to be truſted in their proper work, and that they are reſponſible for all their maladminiſtrations, without preſcribing them forms, beyond which they may not ſpeak any thing in their Charge. Phyſitians being firſt tried, and reſponſible for their doings, are conſtantly truſted with the lives of high and low, without tying them to give no counſel, or medicine, but by the preſcript of a Book, or determination of a Colledge: And it is ſo undeniable, that your reaſon makes more againſt Preaching, and for only reading Homilies, as that we muſt like it the worſe, if not fear what will become of Preaching alſo. For 1. It is known that in Preaching a man hath far greater opportunity, and liberty to vent a falſe or private opinion, than in Prayer. 2. It is known de eventu, that it is much more ordinary. And if you ſay [that he ſpeaks not the words of the Church, but his own, nor unto God, but man, and therefore it is leſs matter.] We anſwer, it is as conſiderable, if not much more, from whom he ſpeaks, than to whom, [Page] he ſpeaks as the Miniſter of Chriſt, in his ſtead and name, 2 Cor. 5. 19, 20. And it is as a higher, ſo a more Reverend thing to ſpeak in Gods name to the people, than in the peoples name to God; and to ſpeak that which we call Gods word, or truth, or meſſage, than that which we call but our own deſire: We make God a lyer, or corrupt in his words, if we ſpeak a falſhood in his name; we make but our ſelves lyers, if we ſpeak a falſhood to him in our own names; The former therefore is the more heynous and dreadfull abuſe, and more to be avoided: or if but equally, it ſhews the tendency of your reaſon, (for we will not ſay of your deſign, as hoping you intend not to make us Ruſſians) We do therefore for the ſake of the poor threatened Church, beſeech you that you will be pleaſed to repent of theſe deſires, and not to proſecute them, conſidering that to avoid a leſſer evil (avoidable by ſafer means) you will bring a far greater evil on the Churches, and ſuch as is like to ſtrip theſe Nations of the glory in which they have excelled the reſt of the world, even a learned, able, holy Miniſtry, and a people ſincere, and ſerious, and underſtanding in the matters of their Salvation. For 1. As it is well known that an ignorant man may read a Prayer and Homily as diſtinctly and laudably as a Learned Divine, and ſo may do the work of a Miniſter, if this be it; ſo it is known that mans nature is ſo addicted to eaſe and ſenſual diverſions, as that multitudes will make no better preparations, when they find that no more is neceſſary, when they are as capable of their places and maintenance if they can but read, and are forced upon no exerciſe of their parts, which may detect and ſhame their ignorance, but the ſame words are to be read by the ableſt and ignoranteſt man; it is certain that this will make multitudes idle in their Academical Studies, and multitudes to ſpend their time idly all the year, in the courſe of their Miniſtry: and when they have no neceſſity that they are ſenſible of, of diligent ſtudies, it will let looſe their fleſhly voluptuous inclinations, and they will ſpend their time in ſports, and drinking, and prating, and idleneſſe, and this will be a Seminary of Luſt: or they will follow the world, and drown themſelves in Covetouſneſſe and Ambition, and their hearts will be like their ſtudies: As its the way to have a holy, able Miniſtry, to engage them to holy ſtudies, to meditate on Gods Law day and night, ſo its the way to have an ignorant, prophane and ſcandalous Miniſtry (and conſequently Enemies to ſerious Godlineſſe in others) to impoſe upon them but ſuch a work, as in ignorance and idleneſſe, they may perform as well as the judicious and the [Page] diligent. If it be ſaid [that their parts may be tried and exerciſed ſome other way] we anſwer, where ſhould a Miniſters parts be exerciſed, if not in the Pulpit, or the Church, and in Catechiſing, in private Baptiſm, and Communion, and in the viſitation of the ſick? their work alſo is ſuch as a School-boy may do as well as they, their ignorance having the ſame Cloak, as in publick. If it be ſaid [that a Miniſters work is not to ſhew his parts] we anſwer, but his Miniſterial work is, to ſhew men their ſins, and to preach the wonderfull Myſteries of the Goſpel, to help men to ſearch, and underſtand the Scriptures, and to ſearch, and to know their hearts, and to know God in Chriſt, and to hope for the glory that is to be revealed: and fervently to pray for the ſucceſſe of his endeavours, and the bleſſings of the Goſpel on the people, and chearfully to praiſe God for his various benefits, which cannot be well done without abilities. A Phyſitians work is not to ſhew his parts ultimately, but it is to do that for the cure of diſeaſes which without parts he cannot do, and in the exerciſe of his parts, on which the iſſue much depends, to ſave mens lives. The oſtentation of his good works, is not the work of a good Chriſtian: and yet he muſt ſo let his light ſhine before men, that they may ſee his good works, and glorifie God. And undeniable experience tells us, that God ordinarily proportioneth the ſucceſſe and bleſſing, to the skill, and holineſſe and diligence of the Inſtruments, and bleſſeth not the labours of ignorant, ungodly Drones, as he doth the labours of able faithfull Miniſters. And alſo that the readieſt way to bring the Goſpel into contempt into the world, and cauſe all religion to dwindle away into formality firſt, and then to barbariſm and brutiſhneſſe, is to let in an ignorant, idle, vicious Miniſtry, that will become the peoples ſcorn: Yea, this is the way to extirpate Chriſtianity out of any Country in the world, which is decaying a pace when men grow ignorant of the nature and reaſons of it, and unexperienced in its power and delightfull fruits, and when the Teachers themſelves grow unable to defend it. And we muſt add, that whatſoever can be expected duly to affect the heart, muſt keep the intellect, and all the faculties awake in diligent attention, and exerciſe: And in the uſe of a form, which we have frequently heard and read, the faculties are not ſo neceſſitated and urged to attention, and ſerious exerciſe, as they be when from our own underſtanding we are ſet about the natural work of repreſenting to others what we diſcern and feel. Mans mind is naturally ſloathfull, and will take its eaſe, and remit its ſeriouſneſſe longer than it is urged by [Page] neceſſity, or drawn out by delight, when we know before-hand, that we have no more to do, but read a Prayer, or Homilie, we ſhall ordinarily be in danger of letting our mindes go another way, and think of other matters, and be ſenceleſs of the work in hand. Though he is but an Hypocrite that is carried on by no greater motive than mans obſervation, and approbation; yet is it a help not to be depiſed, when even a neceſſity of avoiding juſt ſhame with men, ſhall neceſſarily awake our invention, and all our faculties to the work, and be a concurrent help with ſpiritual motives. And common experience tells us, that the beſt are apt to loſe a great deal of their affection, by the conſtant uſe of the ſame words or forms; Let the ſame Sermon be preached an hundred times over, and trie whether an hundred for one will not be much leſs moved by it, than they were at firſt. It is not only the common corruption of our nature, but ſomewhat of innocent infirmity that is the cauſe of this. And man muſt ceaſe to be man, or to be mortal, before it will be otherwiſe; ſo that the nature of the thing, and the common experience of our own diſpoſitions, and of the effect on others, aſſureth us, that underſtanding ſerious Godlineſs, is like to be extinguiſhed, if only forms be allowed in the Church, on pretence of extinguiſhing errors and diviſions: And though we have concurred to offer you our more corrected Nepenthes, yet muſt we before God and men, proteſt againſt the doſe of Opium which you here preſcribe or wiſh for, as that which plainly tendeth to cure the diſeaſe by the extinguiſhing of life, and to unite us all in a dead Religion. And when the Prayers that avail muſt be effectual and ſervent, Jam. 5. 16. and God will be worſhipped in ſpirit and truth, and more regardeth the frame of the heart, than the comelineſs of expreſſion; we have no reaſon to be taken with any thing that pretends to help the tongue, while we are ſure it ordinarily hurts the heart: And it is not the affirmations of any men in the world, perſwading us of the harmleſneſs of ſuch a courſe that can ſo far un-man us, as to make us diſ-believe both our own experience, and common obſervation of the effect on others. Yet we confeſs that ſome forms have their laudable uſe, to cure that error and vice, that lieth on the other extreme. And might we but ſometimes have the liberty to interpoſe ſuch words as are needful to call home and quicken attention and affection, we ſhould think that a convenient conjunction of both, might be a well tempered means to the common conſtitutions of moſt. But ſtill we ſee the world will run into extreams, [Page] what ever be ſaid or done to hinder it. It is but lately that we were put to it, againſt one extreme, to defend the lawfulneſs of a form of Liturgie; now the other extreme it troubleth us, that we are forced againſt you, even ſuch as you, to defend the uſe of ſuch Prayers of the Paſtors of the Churches, as are neceſſarily varied according to ſubjects and occaſions, while you would have no Prayer at all in the Church, but ſuch preſcribed forms. And why may we not add, that whoever maketh the forms impoſed on us, if he uſe them, is guilty as well as we of praying according to his private conceptions? And that we never ſaid it proved from Scripture, that Chriſt appointed any to ſuch an Office, as to make Prayers for other Paſtors and Churches to offer up to God: and that this being none of the work of the Apoſtolick, or common Miniſterial Office in the Primitive Church, is no work of any Office of Divine Inſtitution.

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[To that part of the Propoſal, that the Prayers may conſiſt of nothing Sect. 3. doubtful, or queſtioned by pious, learned, and orthodox perſons; they not determining who be thoſe orthodox Perſons, we muſt either take all them for orthodox Perſons, who ſhall confidently affirm themſelves to be ſuch, and then we ſay; Firſt, The Demand is unreaſonable, for ſome ſuch as call themſelves orthodox, have queſtioned the prime Article of our Creed, even the Divinity of the Son of God, and yet there is no reaſon we ſhould part with our Creed for that. Beſides, the Propoſal requires impoſſiblity, for there never was, nor is, nor can be ſuch Prayers made, as have not been, nor will be queſtioned by ſome who call themſelves, pious, learned, and orthodox: if by orthodox be meant thoſe who adhere to Scripture, and the Catholick Conſent of Antiquity, we do not yet know that any part of our Liturgy hath been queſtioned by ſuch.]

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Reply. And may we not thus mention orthodox Perſons to men that profeſs they agree with us in Doctrinals, unleſs we digreſs to tell you who they be? What if we were pleading for civil Concord among all that are loyal to the King, muſt we needs digreſs to tell you who are loyal? We are agreed in one Rule of Faith, in one Holy Scripture, and one Creed, and differ not (you ſay) about the Doctrinal part of the 39. Art. And will not all this ſeem to tell you who are Orthodox. If you are reſolved to make all that a matter of Contention, which we deſire to make a means of Peace, there is no remedy while you have the Ball before you, and have the Wind and Sun, and the power of contending without [Page] controll. But we perceive, [That the Catholick conſent of Antiquity] muſt go into your definition of the Orthodox, but how hard it is to get a reconciling determination, what Ages ſhall go with you, and us, for the true Antiquity, and what is neceſſary to that conſent that muſt be called Catholick, is unknown to none but the unexperienced. And indeed we think a man that ſearcheth the holy Scripture, and ſincerely and unreſervedly gives up his Soul to underſtand, love and obey it, may be Orthodox, without the knowledge of Church-Hiſtory; we know no univerſal Law-giver, nor Law to the Church, but one, and that Law is the ſufficient rule of Faith, and conſequently the teſt of the truly Orthodox, though we refuſe not Church-Hiſtory, or other means that may help us to underſtand it. And to acquaint you with what you do not know, we our ſelves (after many Paſtors of the Reformed Churches) do queſtion your Liturgie, as far as is expreſſed in our Papers: And we profeſs [to adhere to Scripture, and the Catholick Conſent of Antiquity] (as deſcribed by Vincentius Linienſis) If you will ſay, that our Pretence and Claim is unjuſt, we call for your Authority to judge our Hearts, or depoſe us from the number of the Orthodox, or elſe for your proofs to make good your Accuſation. But however you judge, we rejoice in the expectation of the righteous Judgment, that ſhall finally decide the Controverſie; to which, from this Aſpertion, we appeal.

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[To thoſe Generals, loading Publick Form with Ch. pomp, garm. Imagery, Sect. 4. and many Superfluities that creep into the Church under the name of Order and Decency, incumbring Churches with Superfluities, over ridgid reviving of obſolete Cuſtomes, &c. We ſay, that if theſe Generals be intended as applyable to our Liturgy in particular, they are groſs and foul Slanders, contrary to their Profeſſion, page ult. and ſo either that or this contrary to their Conſcience, if not, they ſignifie nothing to the preſent buſineſs, and ſo might with more prudence and candor have been omitted.]

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Reply. You needed not go a fiſhing for our Charge; what we had to ſay againſt the Liturgie, which we now deſired you to obſerve, was here plainly laid before you; Anſwer to this, and ſuppoſe us not to ſay, what we do not, to make your ſelves matter of reproaching us with groſs and foul ſlanders. Only we pray [Page] you anſwer Mr. Hales, as Mr. Hales, (whom we took to be a Perſon of much eſteem with you), eſpecially that paſſage of his which you take no notice of, as not being ſo eaſie to be anſwered, for the weight and ſtrength which it carries with it; viz. That the li mitting of the Church Communion to things of doubtful diſputation, hath been in all Ages the ground of Schiſm and Separation, and that he that ſeparates from ſuſpected Opinions is not the Separatiſt. And may we not cite ſuch words of one that we thought you honored, and would hear without contradicting our Profeſſion, of not intending depravation or reproach againſt the Book without going againſt our conſciences? If we cite the words of an Author for a particular uſe (as to perſwade you of the evil of laying the Churches Unity upon unneceſſary things) muſt we be reſponſible therefore for all that you can ſay againſt his words in other reſpects? we ſuppoſe you would be loath your words ſhould have ſuch interpretations, and that you ſhould be under ſuch a Law for all your Citations; do as you would be done by.

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[It was the wiſdome of our Reformers to draw up ſuch a Liturgy as Sect. 2. neither Romaniſt, nor Proteſtant could juſtly excopt againſt, and therefore as the firſt never charged it with any poſitive errors, but only the want of ſomething they conceived neceſſary: ſo it was never found fault with by thoſe to whom the name of Proteſtants moſt properly belongs, thoſe that profeſs the Auguſtine Confeſſion: and for thoſe who unlawfully and ſinfully brought it into diſlike with ſome people to urge the preſent Stave of Affaires, as an Argument why the Booke ſhould be altered, to give them ſatisfaction, and ſo that they ſhould take advantage by their own unwarrantable Acts, is not reaſonable.]

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Reply. If it be blameleſs, no man can juſtly except againſt it; But that de facto the Romaniſts never charged it with any poſitive errors, is an Aſſertion that maketh them reformed, and reconcilable to us, beyond all belief: Is not the very uſing it in our own Tongue a poſitive error in their account? Is it no poſitive error in the Papiſts account, that we profeſs [to receive theſe Creatures of Bread and Wine?] do they think we have no poſitive error in our Catechiſm about the Sacraments, that affirmeth it to be Bread and Wine after the Conſecration, [Page] and makes but two Sacraments neceſſary? &c.] 2. And unleſs we were nearlier agreed than we are, it ſeemeth to us no commendation of a Liturgie, that the Papiſts charge it with no poſitive error. 3. That no Divines, or private men at home, or of Foreign Churches [that ever found fault with the Liturgie, are ſuch to whom the name of Proteſtant properly belongeth] is an aſſertion that proveth not what authoritie of judgeing your Brethren you have, but what you aſſume, and commendeth your Charitie no more than it commendeth the Papiſts, that they denie us to be Catholicks. Calvin and Bucer ſubſcribed the Augustine Confeſſion, and ſo have others that have found fault with our Liturgie. 4. If any of us have blamed it to the people, it is but with ſuch a ſort of blame, as we have here expreſt againſt it to your ſelves; And whether it be [unlawfull, and ſinfull] the impartial comparing of your words with ours, will help the willing Reader to diſcern. But if we prove indeed that it is [defective and faultie, that you bring for an Offering to God] when you or your Neighbours have a better, which you will not bring, nor ſuffer them that would (Mal. 1. 13.) and that you call evil good in juſtifying its blemiſhes, which in humble modeſtie we beſought you to amend, or excuſe us from offering, then God will better judge of the unlawfull act than you have done. But you have not proved, that all, or moſt of us, have cauſed the people at all to diſlike it; if any of us have, yet weigh our Argument, though from the preſent ſtate of affairs: or, if you will not hear us, we beſeech you hear the many Miniſters in England, that never medled againſt the Liturgie, and the many moderate Epiſcopal Divines that have uſed it, and can do ſtill, and yet would earneſtly entreat you to alter it, partly becauſe of what in it needs alteration, and partly in reſpect to the Commodity of others; Or at leaſt we beſeech you recant, and obliterate ſuch paſſages as would hinder all your ſelves from any act of Reformation hereabout, that if any man among you would find fault with ſome of the groſſer things, which we laid open to you (tenderly and ſpiringly) and would reform them: he may not preſently forfeit the reputation of being a Proteſtant: And laſtly, we beſeech you denie not again the name of Proteſtants to the Primate of [Page] Ireland, the Archbiſhop of York, and the many others that had divers meetings for the Reformation of the Liturgy, and who drew up that Catalogue of faults, or points, that needed mending, which is yet to be ſeeu in print; they took not advantage of their own unwarrantable Acts for the attempting of that alteration.

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[The third and fourth Propoſals may go together, the demand in N. 3, 4. both being againſt Reſponſals, and alternate Readings, in Hymns and Pſalmes, and Letany, &c. And that upon ſuch Reaſon as doth in truth enforce the neceſſity of continuing them as they are, namely, for edification. They would take theſe away, becauſe they do not edifie, and upon that very reaſon they ſhould continue, becauſe they do edifie: If not by informing of our reaſons and underſtandings, (the Prayers and Hymns were never made for a Catechiſm) yet by quickening, continuing, and uniting our devotion, which is apt to freeze, or ſleep, or flat in a long continued Prayer, or form; it is neceſſary therefore for the edifying of us therein, to be often called upon and awakened by frequent Amens, to be excited and ſtirred up by mutual exultations, provocations, petitions, holy contentions and ſtrivings, which ſhall moſt ſhew his own, and ſtir up others zeal to the glory of God. For this purpoſe alternate Reading, Repetitions and Reſponſals, are far better than a long tedious Prayer: Nor is this our opinion only, but the Socrat. 1. 6. cap. 8. Theodor. 1. 2. c. 24. 2 Chron. 7. 1, 4. Ezra 3. 11. Judgement of former Ages, as appears by the practice of ancient Chriſtian Churches, and of the Jewes alſo. But it ſeems they ſay to be againſt the Scripture, wherein the Minister is appointed for the People in publick Prayers, the peoples part being to attend with ſilence, and to declare their aſſent in the cloze, by ſaying Amen; if they mean that the people in publick Services muſt only ſay this word Amen, as they can no more prove it in Scriptures, ſo it doth certainly ſeem to them, that it cannot be proved; for they directly practiſe the contrary in one of their principal parts of Worſhip, ſinging of Pſalms, where the people bear as great a part as the Miniſter. If this way be done in Hopkin's, why not in David's Pſlams? if in Meetre, why not in Proſe? if in a Pſalm, why not in a Letany?]

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Reply. What is moſt for edification, is beſt known by experience, and by the reaſon of the thing; For the former, you are [Page] not the Maſters of all mens experience, but of your own, and others that have acquainted you with the ſame, as theirs: We alſo may warrantably profeſſe in the name of our ſelves, and many thouſands of ſober pious perſons, that we experience that theſe things are againſt our edification, and we beſeech you do not by us, what you would not do by the poor labouring ſervants of your family, to meaſure them all their dyet for quality or quantity, according to your own appetites, which they think are diſeaſed, and would be better, if you work'd as hard as they; And we gave you ſome of the reaſons of our judgment. 1. Though we have not ſaid that the people may not in pſalmes to God concur in voice, (we ſpeak of prayer which you ſhould have obſerved) and though we only concluded it agreeable to the Scripture practice, for the people in prayer to ſay but their Amen, yet knowing not from whom to underſtand the will of God, and what is pleaſing to him, better than from himſelf, we conſidered what the Scripture ſaith of the ordinary way of publick worſhip; and finding ordinarily that the people ſpoke no more in prayer (as diſtinct from Pſalmes and praiſe) than their Amen, or meer conſent, we deſired to imitate the ſureſt pattern. 2. As we find that the Miniſter is the mouth of the people to God in publick (which Scripture, and the neceſſity of order, do require) ſo we were loath to countenance the peoples invading of that Sacred Office, ſo far as they ſeem to us to do; 1. By reading half the Pſalmes and Hymnes; 2. By ſaying half the Prayers, as the Miniſter doth the other half; 3. By being one of them the mouth of all the reſt in the Confeſſion at the Lords Supper; 4. By being the only Petitioners, in the far greateſt part of all the Letanie, by their [good Lord deliver us] and [we beſeech thee to hear us good Lord] while the Miniſter only reciteth the matter of the prayer, and maketh none of the Requeſt at all, we fear leſt by parity of reaſon, the people will claim the work of preaching, and other parts of the Miniſterial Office; 3. And we mentioned that which all our ears are witneſſes of, that while half the Pſalmes, and Hymnes, &c. are ſaid by ſuch of the people as can ſay them, the murmure of their voices in moſt Congregations, is ſo intelligible and confuſed, as muſt hinder [Page] the edification of all the reſt; For who is edified by that which he cannot underſtand? we know not what you mean by citing 2 Chron. 7. 1, 4. Ezra 3. 11. where there is not a word of publick prayer, but in one place of an Acclamation, upon an extraordinary ſight of the Glory of the Lord, which made them praiſe the Lord, and ſay, [He is good, for his Mercy is for ever] When the prayer that went before was ſuch as you call [a long tedious prayer] uttered by Solomon alone without ſuch breaks, and diſcants; And in the other places is no mention of prayer at all, but of ſinging praiſe, and that not by the people, but by the Prieſts, and Levites, ſaying the ſame words [for he is good, for his Mercy endures for ever towards Iſrael.] The people are ſaid to do no more than ſhout with a great ſhout, becauſe the foundation of the houſe was laid: and if ſhouting be it that you would prove, it's not the thing in queſtion. Let the ordinary mode of praying in Scripture be obſerved, in the Prayers of David, Solomon, Ezra, Daniel, or any other, and if they were by breaks, and frequent beginnings and endings, and alternate interlocutions of the people, as yours are, then we will conform to your mode, which now offends us; But if they were not, we beſeech you reduce yours to the examples in the Scripture: we deſire no other rule to decide the Controverſie by. As to your Citation, 1 Socrat. there tells us of the alternate ſinging of the Aruians in the reproach of the Orthodox, and that Chryſoſtome (not a Synod) compiled Hymnes to be ſung in oppoſition to them in the ſtreets, which came in the end to a Tumult and Bloodſhed. And hereupon he tells us of the original of alternate ſinging. viz. a pretended viſion of Ignatius, that heard Angels ſing in that order. And what is all this to alternate reading, and praying, or to a Divine Inſtitution, when here is no mention of reading, or praying, but of ſinging Hymnes? And that not upon pretence of Apoſtolical Tradition, but a viſion of uncertain credit. Theodor. alſo ſpeaketh only of ſinging Pſalmes alternately, and not a word of reading or praying ſo; And he fetcheth that way of ſinging alſo as Socrat. doth, but from the Church at Antioch, and not from any pretended doctrine, or practiſe of the Apoſtles; And neither of them ſpeaks a word of the neceſſitie of it, or of forcing any to it, ſo that all theſe your Citations, ſpeaking not a [Page] word ſo much as of the very Subjects in queſtion, are marvellouſly impertinent. The words [their Worſhip] ſeem to intimate, that ſinging Pſalms is part (of our Worſhip) and not of yours, we hope you diſown it not; for our parts we are not aſhamed of it, your diſtinction between Hopkin's and David's Pſalms, as if the Meetre allowed by Authority to be ſung in Churches made them to be no more David's Pſalms, ſeemeth to us a very hard ſaying. If it be becauſe it is a Tranſlation, then the Proſe ſhould be none of David's Pſalms neither, nor any Tranſlation be the Scripture. If it be becauſe it is in Meetre, then the exacteſt Tranſlation in Meetre ſhould be none of the Scripture. If becauſe it's done imperfectly, then the old Tranſlation of the Bible, uſed by the Common-Prayer-book, ſhould not be Scripture. As to your reaſon for the ſuppoſed priority, 1. Scripture examples telling us, that the People had more part in the Pſalms, than in the Prayers or Readings, ſatisfie us, that God and his Church then ſaw a diſparity of Reaſon. 2. Common obſervation tells us, that there is more Order and leſs hindrance of Edification in the Peoples ſinging, than in their Reading, and Praying together vocally.

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[It is deſired that nothing ſhould be in the Liturgy, which ſo much N. 5. Sect. 1. us ſeems to countenance the obſervation of Lent as a religious Faſt, and this as an expedient to Peace, which is in effect to deſire, that this our Church may be contentious for Peace ſake, and to divide from the Church Catholick, that we may live at unity among our ſelves: For Saint Paul reckons them amongſt the lovers of Contention, who ſhall oppoſe themſelves againſt the Cuſtome of the Churches of God; that the religious obſervation of Lent was a Cuſtome of the Churches of God, appeares by the Teſtimonies following, Chryſoſt. Ser. 11. in Heb. 10. Cyrill. Catec. myſt. 5. St. Auguſt. Ep. 119. ut 40. dies ante Paſcha obſervetur, Eccleſiae conſuetudo roboravit: and St. Hierom ad Marcell, ſaies, it was ſecundum traditionem Apoſtolorum; This Demand then tends not to Peace, but Diſſention. The faſting Forty daies may be in imitation of our Saviour, for all that is here ſaid to the contrary; for though we cannot arrive to his perfection, abſtaining wholly from meat ſo long, yet we may faſt forty daies together, either Cornelius his Faſt, till three of the Clock afternoon,[Page]or Saint Peter's faſt till noon, or at leaſt Daniel's faſt, abſtaining from Meats and Drinks of delight, and thus far imitate our Lord.]

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Reply. If we had ſaid, that the Church is contentious, if it adore God in kneeling on the Lords daies, or uſe not the White Garment, Milk and Honey after baptiſm, which had more pretence of Apoſtolical tradition, and were generally uſed more anciently than Lent, would you not have thought we wronged the Church? if the purer times of the Church have one Cuſtome, and later times a contrary, which muſt we follow? or muſt we neceſſarily be contentious for not following both? or rather may we not by the example of the Church that changeth them, be allowed to take ſuch things to be matters of Liberty, and not neceſſity? If we muſt needs conform to the Cuſtome of other Churches in ſuch things, or be contentious, it is either becauſe God hath ſo commanded, or becauſe he hath given thoſe Churches Authority to command it: If the former, then what Churches or what Ages muſt we conforme to? If all muſt concurr to be our patterne, it will be hard for us to be acquainted with them ſo far as to know of ſuch Concurrences: And in our Caſe we know that many do it not; If it muſt be the moſt, we would know where God commandeth us to imitate the greater number, though the worſe; or hath ſecured us that they ſhall not be the worſt? or why we are not tied rather to imitate the purer Ages than the more corrupt? If it be ſaid, that the Church hath Authority to command us, we deſire to know what Church that is, and where to be found, and heard, that may command England, and all the Churches of his Majeſty's Dominions. If it be ſaid to be a General Council; 1. No General Council can pretend to more Authority than that of Nice, whoſe 20th Canon, back'd with Tradition and common pratice, now bindes not us, and was laid by without any Repeal by following Councils. 2. We know of no ſuch things as General Councils, at leaſt that have bound us to the religious obſervation of Lent. The Biſhops of one Empire could not make a General Council. 3. Nor do we know of any ſuch [Page] power that they have ever the univerſal Church, there being no viſible head of it, or Governours to make univerſal Laws, but Chriſt, (as Rogers on the 20. Article fore-cited ſhews) our 21. Article ſaith that [General Councils may not be gathered together without the Commandment and Will of Princes] and doubtleſs all the Heathen, and Mahomitans, and all the contending Chriſtian Princes, will never agree together, (nor never did) to let all their Chriſtian Subjects concurre to hold a General Council. It ſaith alſo [and when they be gathered together (foraſmuch as they be an Aſſembly of men, whereof all be not governed with the Spirit and Word of God) they may erre, and ſometimes have erred, even in things pertaining unto God; therefore things ordained by them, as neceſſary to Salvation, have neither ſtrength nor authority, unleſſe it may be declared that they be taken out of the Holy Scriptures;] And if they may erre in things pertaining unto God, and ordained by them as neceſſary to Salvation] much more in leſſer things. And are we contentious if we erre not with them? Our. 39. Article determineth this Controverſie, ſaying, [It is not neceſſary that Traditions and Ceremonies be in all places one, or utterly like; for at all times they have been divers, and changed according to the diverſity of Countryes, times, and mens manners, ſo that nothing be ordained againſt Gods Word.] And after [every particular, or national Church, hath authority to ordain, change, or aboliſh Ceremonies, or Rites of the Church, ordained only by mans authority, ſo that all things be done to edifying] they that believe not this, ſhould not ſubſcribe it, nor require it of others. As for the Teſtimonies cited by you, they are to little purpoſe: We deny not that the Cuſtom of obſerving Lent, either fewer dayes or more, was as Antient as thoſe Authors. But 1. That Lent was not known or kept in the 2d. or 3d. Ages, you may ſee as followeth, Tertul. de jejun. l. 2. cap. 14. pleading for the Montaniſts, [Si omnem in totum devotionem temporum, & dierum, & menſium, & annorum eraſit[Page]Apostolus, cur Paſcha celeramus anno circulo in menſe primo? cur quodragin [...]a inde diebus in omni exultatione decurrimus? cur ſtationibus quartam & ſextam, ſabbati dicamus? & jejunits Paraſceven? quanquam vos etiam ſabbatum ſi quando continuatis; nunquam riſi in Paſcha jejunandum, &c. And cap. 15. excuſing that rigor of their Faſts [quontula eſt apud ncs interdictio ciborum, duus in anno. Hebdomadas xerophagiarum nec totas; excaptis ſcilicet ſabbatis, & dominicis offerimus Deo; The old general Faſt at that time was only the voluntary unconſtrained faſting on Good Friday, & after that on one or two dayes more, and then on ſix; Iraeneus in a fragment of an Epiſt. in Euſeb. Hiſt. lib. 5. cap. 26. Gr. Lat. 23. ſaith, (the Controverſy is not only of the day of Eaſter, but of the kind of Faſt it ſelf: for ſome think they ſhould faſt one day, ſome two, others more, ſome meaſure their day by 40. hours of day and night; and this variety of thoſe that obſerve theſe Faſts began not now in our Age, but long before us with our Anceſtors, who as is moſt like, propagated to poſterity the Cuſtom which they retein, as brought in by a certain ſimplicity, and private will; And yet all theſe lived peaceably among themſelves, and we keep peace among our ſelves, and the difference of Faſting is ſo far from violating the conſonancy of Faith, as that it even commendeth it.] Thus Iraeneus, (read the reſt of the Chapter) thus is the true reading confeſſed by Bellarmine, Rigaltius, &c. and Dioniſ. Alexand. Ep. Can. ad Baſil. pag. 881. Balſam. ſaith, [nor do all equally and alike ſuſtain thoſe ſix dayes of Faſting; but ſome paſſe them all Faſting, ſome two, ſomethree, ſome four, ſome more;] And the Catholicks [Page] in Tert. de jejun, cap. 2. ſay, neque de caetero differentur jejunandum, ex arbitrio, non ex imperio nova diſciplinae, pro temporibus & cauſis uniuſcujuſque ſic & Apostolos obſervaſse, nullum aliud imponentes jugum certorum, & in commune omnibus obeundorum jejuniorum; And Socrat. admireth at many Countries, that all differed about the number of dayes, and yet all called it Quadrageſima, lib. 5. c. 22. Eat. Gr. 21. So Sozomen lib. 7. c. 19. Gr. & Niceph. lib. 12. cap. 34. which may help you to expound Hierom, and the reſt cited by you, as Rigalitus doth ad Tertul. de jejun. 128. as ſhewing that they did it with reſpect to Chriſts 40. dayes faſt, but not as intending any ſuch thing themſelves as any faſt of 40. dayes. It is againſt the Montaniſts, that the Quadrageſ. was but once a year that Hierom uſeth the title of Apoſtolick tradition. And how to expound him, ſee Epiſt. ad Lucin. [u [...]aqueque provincia abundet in ſuo ſenſu, & precepta Majorum leges Apoſtolicus arbitictur;] But ſaith Auguſt. ad Caſulan. Ep. 86. [In Evangelicis & Apostolicis literis, totoque Inſtrumento quod appellatur Teſtamentum Novum, animo id revolens video preceptum eſse jejunium: quibus autem diebus non oportet jejunare, & quibus oporteas, precepto Domini vel Apoſtolorum non invenio definitum.] And that Chriſt ans abſtinance in Lent was voluntary [quanto magis quiſque vel minus voluerit, vel potuerit.] Auguſt. affirmeth, cont. Fauſtum Manich. lib. 30. cap. 5. And Soerat. ubi ſupr. ſaith. [ac quontam nemo de eâre praeceptum literarum monumentis proditam poteſt ostendete, perſpicuum eſt Apostolos liberam poteſtatem in eadem cujuſque menti, ac arbitrio permiſſiſſe: ut quiſque nec metu, nec neceſſitate inductus quod bonum ſit ageret.] [Page] And Proſper de vit. Contempl. li. 2. C. 24 veruntamen ſic jejunare, vel abstinere debemus ut nos non jejunandi, vel abſtinendi neceſſitate ſubdamus, ne jam deveti, ſed inviti, rem voluntariam faciamus.] And Coſſianus, lib. 2. col. 21. cap. 30. ſaith in primitivâ eccleſiâ equale fuiſſe jejunium per totum annum: Ac frigeſcente devotione, cum negligerentur jejunia inductum Quadragiâ Sacer dotibus. But when you come to deſcribe your faſt, you make amends for the length, by making it indeed no faſt; To abſtain from meats and drinks of delight,] where neither the thing, not the delight, is profitable to further us in our duty to God, is that which we take to be the duty of every Chriſtian all the year, as being a part of our mortification, and ſelf denyal, who are commanded to Crucifie the fleſh, and to make no proviſion to ſatisfie the luſts of it, and to ſubdue our bodies; But when thoſe meats and drinks, do more help than hinder us in the ſervice of God, we take it to be our duty to uſe them, unleſs when ſome other accident forbids it, that would make it otherwiſe more hurtful; And for faſting till noon, we ſuppoſe it is the ordinary way of dyet to multitudes of Sedentary perſons, both Students, and Tradeſmen, that find one meal a day ſufficient for nature: If you call this faſting, your poor Brethren faſt all their life time, and never knew that it was faſting; But to command hard Labourers to do ſo, is but to make it a fault to have health, or to do their neceſſary work. We beſeech you bring not the Clergy under the ſuſpition of Gluttony, by calling our ordinary wholeſome temperance by the name of faſting: ſure Princes may feed as fully and delightfully as we; yet Solomon ſaith [woe to thee O Land when thy King is a Child, and thy Princes eat in the morning; Bleſſed art thou O Land when thy King is the Son of Nobles, and thy Princes eat in due ſeaſon, for ſtrength, & not for drunkeneſſe: For meer ſenſual delight it is never lawful; And when it is for ſtrength it is not to be forbidden, unleſs when by accident it will infer a greater good to abſtain, Eccl. 20. 16. 17. ſo Prov. 31. 4. 6. It is not for Kings to drink wine, not for Princes ſtrong drink; give ſtrong drink to him that is ready to periſh, and wine to thoſe that be of heavy hearts.]

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[Nor does the Act of Parliament 5 Elizab. forbid it, we dare not think a Parliament did intend to forbid that which Chriſt his Church hath commanded; Nor does the Act determine any thing about Lent Faſt, but only provide for the maintenance of the Navy, and of Fiſhing in order thereunto, as is plain by the Act. Beſides we conceive that we must not ſo interpret, one Act, as to contradict another, being ſtill in force and unrepealed. Now the Act of 1 Eliz. confirmes the whole Liturgy, and in that the religious keeping of Lent, with a ſevere penalty upon all thoſe, who ſhall by open words speak any thing in derogation of any part thereof, and therefore that other Act of 5 Elizab. muſt not be interpreted to forbid the religious keeping of Lent.]

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Reply. If when the expreſſe words of a Statute are cited, you can ſo eaſily put it off, by ſaying (it does not forbid it,) and you dare not think that a Parliament did intend to forbid that which Chriſt his Church hath commanded,) and (you muſt not interpret it as contradicting that Act which confirms the Liturgy,) we muſt think that indeed we are no leſſe regardful of the Laws of the Governours than you; But firſt, we underſtand not what Authority this is that you ſet againſt the King and Parliament, as ſuppoſing they will not forbid what it commands? You call it Chriſts Church, we ſuppoſe you mean not Chriſt himſelf, by his Apoſtles infallibly directed and inſpired: If it be the National Church of England, they are the Kings Subjects; and why may he not forbid a Ceremony which they command; or why ſhould they command it if he forbid it? If it be any Foreign Church, ther's none hath power over us. If it be any pretended head of the Church univerſal, whether Pope or general Council, having power to make Laws that bind the whole Church, it is a thing ſo copiouſly diſproved by Proteſtants againſt both the Italian and French Papiſts, that we think it needleſſe to confute it, nor indeed dare imagine that you intend it. We know not the refore what you mean; But whatever you mean you ſeem to contradict the forecited Article of the Church of England, that makes all humane Laws about Rites and Ceremonies of the Church to be unchangeable, by each particular National Church; And that it is not neceſſary that Ceremonies or Traditions be in all places one, or utterly like▪ we moſt earneſtly beſeech you be cautious how you obtrude upon us a Foreign Power, under the name of Chriſts Church, that may command Ceremonies which King and Parliament may not forbid, whether it be one man or a thouſand, we fear it is againſt our Oathes of Allegiance and Supremacy, for us [Page] do own any ſuch Power. And (not preſuming upon any immodeſt challenge) we are ready in the defence of thoſe Oathes, and the Proteſtant Religion, to prove againſt any in an equal conference, that there is no ſuch Power, and for the Statute, let the words themſelves decide the Controverſy, which are theſe [Be it Enacted that who ſoever ſhall by Preaching, Teaching, Writing, or open ſpeech, notifie that any eating of Fiſh, or forbearing of Fleſh, mentioned in this Statuie, is of any neceſſity for the ſaving of the Soul of man, or that it is the Service of God, otherwiſe than as other Politick Laws are, and be, that than ſuch perſons are and ſhall be puniſhed, as the ſpreaders of falſe news are, and ought to be.] And whereas you ſay the Act determines not any thing about Lent Faſt, it ſpeaks againſt eating Fleſh, (on any days now uſually obſerved as Fiſh days: and Lent is ſuch, and the ſenfe of the Act for the Lituigy may better be tryed by this, which is plain, than thus reduced to that which is more obſcure.

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[The obſervation of Saints dayes, is not as of Divine, but Eccleſiaſtical Inſtitution, and therefore it is not neceſſary that they ſhould have N. 6. any other ground in Scripture, than all other Inſtitutions of the ſame nature, ſo that they be agreeable to the Scriptare in the general end, for the promoting piety, and the obſervation of them was antient, as appears by the Rituals, and Liturgies, and by the joynt conſent of Antiquity, and by the antient tranſlation of the Bible, as the Syriack and Ethiopick, where the Leſſons appointed for Holydayes, are noted and ſet down, the former of which was made near the Apoſtles times, Beſides our Saviour himſelf, kept a Feaſt of the Churches Inſtitution, viz. the Feast of the Dedication, S. Jo. 12. 22. The choice end of theſe dayes being not feaſting, but the exerciſe of Holy Duties, they are fitter called Holydayes, than Feſtivals, and though they be all of like nature, it doth not follow that they are equal; The people may be diſpenſed with for their work, after the Service, as Authority pleaſeth, The other names are left in the Calender, not that they ſhould be ſo kept as Holydayes, but they are uſeful for the preſervation of their memories, and for other reaſons, as for Leaſes, Law-dayes, &c.]

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Reply. The antiquity of the Tranſlations mentioned is far from being of determinate certainty: we rather wiſh than hope that the Syriack could be proved to be made near the Apoſtles times; But however, the things being confeſſed of humane Inſtitution, and no Forreign Power having any Authority to command his Majeſties Subjects, and ſo the impoſition being only by our own Governours, [Page] we humbly crave that they may be left indifferent, and the unity or peace of the Church, or Liberty of the Miniſters not laid upon them.

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[This makes the Liturgy void, if every, Miniſter may put in, and N. 7. S. 1. leave out all at his diſcretion.]

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Repl. You miſtake us: we ſpeak not of putting in, and leaving out, of the Liturgy, but of having leave to intermix ſome exhortations or prayers beſides, to take off the deadneſſe which will follow, if there be nothing but the ſtinted Forms; we would avoid both the extreme that would have no forms, and the contrary extremes that would have nothing but forms; But if we can have nothing but extremes, there's no remedy, its not our fault. And this moderation and mixture which we move for, is ſo far from making all the Liturgy void, that it will do very much to make it attain its end, and would heal much of the diſtemper which it occaſioneth, and conſequently would do much to preſerve the reputation of it. As for inſtance, it beſides the Forms in the Liturgy, the Miniſter might at Baptiſm, the Lords Supper, Marriage, &c. interpoſe ſome ſuitable exhortation or prayer upon ſpecial occaſion when he finds it needful. Should you deny this at the viſitation of the Sick, it would ſeem ſtrange, and why may it not be granted at other times: It is a matter of far greater trouble to us, that you would deny us and all Miniſters the Liberty of uſing any other Prayers beſides the Liturgy then that you impoſe theſe

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[The gift or rather spirit of Prayer conſiſts in the inward graces of the ſpirit, not in ex tempore expreſſions, which any man of natural S. 2. parts, having a voluable tongue, and audacity, may attain to without any ſpecial gift.]

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Repl. All inward Graces of the ſpirit, are not properly called the ſpirit of Prayer, nor is the ſpirit of Prayer that gift of Prayer which we ſpeak of; Nor did we call it by the name of a ſpecial gift,) nor did we deny that ordinary men of natural parts and voluable tongues may attain it; But yet we humbly conceive that as there is a gift of Preaching, ſo alſo of Prayer, which God beſtows in the uſe of means, diverſified much according to mens natural parts, & their diligence, as other acquired abilities are, but alſo much depending on that grace that is indeed ſpecial, which maketh men [Page] love and reliſh the holy ſubjects of ſuch ſpiritual ſtudies, and the holy exerciſe of thoſe Graces that are the ſoul of Prayer, and conſequently making men follow on ſuch exerciſes with delight and diligence, and therefore with ſucceſs; And alſo God is free in giving, or denying his bleſſing to mans endeavours. If you think there be no Gift of Preaching, you will too diſhonourably level the Miniſtry: If Reading be all the Gift of Prayer or Preaching, there needs no great underſtanding or learning to it. Nor ſhould Cobblers and Tinkers be ſo unfit men for Miniſters as they are thought; Nor would the reaſon be very apparent, why a Woman might not ſpeak by Preaching, or praying in the Church.

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[But if there be any ſuch Gift as is pretended, it is to be ſubject to 4. 3. the Prophets, and to the Order of the Church.]

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Repl. The Text ſpeaks (as Dr. Hammond well ſhews) of a ſubjection to that Prophet himſelf, who was the Speaker; Inſpiration excluded not the prudent exerciſe of Reaſon; But it is a ſtrange ordering, that totally excludeth the thing ordered. The Gift of Preaching (as diſtinct from reading) is to be orderly and with due ſubjection exerciſed; But not to be on that pretence extinguiſhed and caſt out of the Church: And indeed if you ſhould command it, you are not to be obeyed, whatever we ſuffer; And why then ſhould the Gift of Prayer (diſtinct from reading) be caſt out.

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[The miſchiefs that come by Idle, Impertinent, Ridiculous, ſometimes §. 4. Seditious, Impious, and Blasphemous expreſſions under pretence of the Gift, to the diſhonour of God, and ſcorn of Religion, being far greater than the pretended good of exerciſing the Gift: It is fit that they who deſire ſuch liberty in publike devotions, ſhould first give the Church ſecurity, that no private opinions; ſhould be put into their Prayers, as is deſired in the first Propoſal, and that nothing contrary to the Faith ſhould be uttered before God, or offered up to him in the Church.]

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Repl. The miſchiefs which you pretend, are Inconveniencies attending humane Imperfection, which you would cure with a miſchief; Your Argument from the abuſe againſt the uſe is a palpable Fallacy, which caſt out Phiſicians in ſome Countries, and rooted [Page] up Vines in others, and condemneth the reading of the Scriptures in a known. Tongue among the Papiſts; If the Apoſtles (that complained then ſo much of Diviſions, and preaching falſe Doctrines, and in envy and ſtrife, &c.) had thought the way of Cure had been, in ſending Miniſters about the world, with a Prayer-book, and Sermon-book, and to have tied them only to read either one or both of theſe, no doubt but they would have been ſo regardful of the Church, as to have compoſed ſuch a Prayer-book, or Sermon-book themſelves, and not leſt us to the uncertainties of an Authority not infallible, nor to the Diviſions that follow the Impoſitions of a queſtionable power, or that which unqueſtionably is not Univerſal, and therefore can procure no univerſal Concord. If one man among you draw up a form of Prayer, it is his ſingle conception: And why a man as learned and able may not be truſted to conceive a Prayer, for the uſe of a ſingle Congregation, without the dangers mentioned by you, as one man to conceive a Prayer for all the Churches in a Dioceſs or a Nation? we know not; Theſe words (That the miſchief is greater than the pretended good) ſeem to expreſſe an unjuſt Accuſation, of ordinary conceived prayer, and a great undervaluing of the benefits: If you would intimate that the Crimes expreſſed by you are ordinarily found in Miniſters prayers, we that hear ſo much more frequently than you, muſt profeſs we have not found it ſo (allowing men their different meaſures of Exactneſs, as you have even in writing) Nay to the praiſe of God we muſt ſay, that multitudes of private men can ordinarily pray without any ſuch Imperfection, as ſhould nauſeate a ſober perſon, and with ſuch ſeriouſneſs, and aptneſs of Expreſſion as is greatly to the benefit and comfort of ourſelves, when we joyn with them; And if ſuch general Accuſations may ſerve in a matter of publick, and common fact, there is no way for the Juſtification of the Innocent. And that it is no ſuch common guilt, will ſeem more probable to them that conſider, that ſuch conceived Prayers, both prepared and extemperate, have been ordinarily uſed in the Pulpits in England, and Scotland, before our dayes till now, and there hath been power enough in the Biſhops and others, before the Wars, to puniſh thoſe that ſpeak Ridiculouſly, Seditiouſly, Impiouſly, or Blaſphemouſly; And yet ſo few are the Inſtances (even when jealouſie was moſt buſy) of Miniſters puniſhed, or once accuſed of any ſuch fault in Prayer, as that we find it not eaſy to remember any conſiderable number of them: There being great numbers puniſhed for not reading the [Page] Book, for playing on the Lords dayes, or for preaching too oft, and ſuch like, for one that was ever queſtioned for ſuch kind of praying. And the former ſhewed that it was not for want of will to be ſevere, that they ſpared them as to the latter. And if it be but few that are guilty of any intolerable faults of that nature in their Prayers, we hope you will not go on to believe, that the miſchiefs that come by the failings of thoſe few, are far greater than the benefit of conceived prayer by all others. We preſume not to make our Experiences, the meaſure of yours, or of other mens. You may tell us what doth moſt good, or hurt to your ſelves, and thoſe that have ſo communicated their Experiences to you; But we alſo may ſpeak our own, and theirs that have diſcovered them to us. And we muſt ſeriouſly profeſs, that we have found far more benefit to our ſelves, and to our Congregations (as far as our Conference, and Converſe with them, and our obſervation of the effects alloweth us to diſcern) by conceived Prayers, than by the Common-Prayer-book, We find that the benefit of conceived Prayer is to keep the mind in ſerious Employment, and to awaken the affections, and to make us fervent, and importunate, And the Inconvenience is that ſome weak men are apt as in Preaching and Conference, ſo in Prayer to ſhew their weakneſſe, by ſome unapt Expreſſions, or diſorder, Which is an evil no way to be compared, with the fore-mentioned. good, conſidering that it is but in the weak, and that if that weakneſſe be ſo great as to require it, forms may be impoſed on thoſe few, without impoſing them on all for their ſakes (as we force not all to uſe Spectacles, or Crutches, becauſe ſome are purblind or lame) and conſidering that God heareth not Prayers, for the Rhetorick, and handſome Cadencies, and neatneſſe of Expreſſion, but will bear more with ſome Incurioſity of words (which yet we plead not for) than with an hypocritical, formal heartleſſe, lipſervice; For he knoweth the meaning of the Spirit even in the groans, which are not uttered in words; And for the Common-Prayer our Obſervation telleth us, that though ſome can uſe it judiciouſly, ſeriouſly, and we doubt not profitably, yet as to the moſt of the vulgar, it occaſioneth a relaxing of their attention, and intention, and a lazie taking up with a Corps, or Image of devotion, even the ſervice of the lips, while the heart is little ſenſible of what is ſaid. And had we not known it we ſhould have thought it incredible, how, utterly ignorant abundance are of the ſence of the words which they hear, and repeat themſelves from day to day even [Page] about Chriſt himſelf, and the Eſſentials of Chriſtianity. It is wonderful to us to obſerve that rational Creatures can ſo commonly ſeperate the words from all the ſenſe and life, ſo great a help or hinderance even to the underſtanding, is the awakening or not awakening of the Affections about the things of God; And we have already ſhewed you many unfit Expreſſions in the Common-Prayerbook, eſpecially in the Epiſtles and Goſpels, through the faultineſſe of your Tranſlations, as Eph. 3. 15. (Father of all, that is called, Father in Heaven and Earth) And that Chriſt was found in his Apparel as a man) That Mount Sinai is Agar in Arabia, and bordereth upon the City now called Jeruſalem) Gal. 4. 25. (This is the Sixth Month which is called Barren) Luke 1. (And when men be drunk) John 2. with many ſuch like, which are parts of your publick worſhip; And would you have us hence conclude, that the miſchiefs of ſuch Expreſſions are worſe, than all the benefits of that worſhip: And yet there is this difference in the Caſes, that weak & raſh Miniſters were but here and there one; But the Common-Prayer is the ſervice of every Church, and every day had we heard any in extemporary Prayer uſe ſuch unmeet Expreſſions, we ſhould have thought him worthy of ſharp reprehenſion, yea though he had been of the younger or weaker ſort; Divers other unfit Expreſſions, are mentioned in the Exceptions of the late Arch-Biſhop of York, and Primate of Ireland, and others (before ſpoken of) And there is much in the prejudice or diſeaſed Curioſity of ſome hearers, to make words ſeem Idle, Impertinent, or Ridiculous which are not ſo (and which perhaps they underſtand not) ſome thought ſo of the inſerting in the late Prayer-book, the private opinion of the Souls departed praying for us; and our praying for the benefit of their prayers; As for the ſecurity which you call for, (though (as is ſhewed) you have given us none at all againſt ſuch errors in your forms, yet) we have before ſhewed you, that you have as much as among imperfect men can be expected: The ſame that you have, that Phyſitians ſhall not murther men, and that Lawyers and Judges ſhall not undoe men, and that your Pilate ſhall not caſt away the ſhip, you have the power in your hands of taking or refuſing as they pleaſe or diſpleaſe you, and of judging them by a known Law for their proved miſcarriages, according to the quality of them, and what would you have more.

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[To prevent which miſchief the former Ages know no better way, §. 5. [Page]than to forbid any Prayers in publick, but ſuch as were preſcribed by publick Authority: Con. Carthag. Can. 106. Milen. Can. 12.]

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Repl. To what you allege out of two Councils, we anſwer, 1. The Acts of more venerable Councils are not now at all obſerved (as Nice 1. Can. ult. &c.) nor many of theſe ſame which you cite. 2. The Scripture, and the conſtant practice of the more antient Church allowed what they forbid. 3. Even theſe Canons ſhew that then the Churches thought not our Liturgy to be neceſſary to their Concord: Nor indeed had then any ſuch form impoſed on all, or many Churches to that end. For the Can. of Counc. Carth.) we ſuppoſe you meant Council 3. Can. 23.) mentioneth Prayers even at the Alter, and alloweth any man to deſcribe and uſe his own Prayers, ſo he do but firſt, cum instructionibus fratribus eas conferre, Take advice about them with the abler Brethren. If there had been a ſtated form before impoſed on the Churches, what room could there be for this courſe. And even this much ſeems but a Caution, made newly upon ſome late abuſe of Prayer. The ſame we may ſay de Concil. Male Can. 12.: If they were but a prudentioribus tractata, vel comprobata in Synodo, new Prayers might by any man at any time be brought in, which ſheweth they had no ſuch ſtated publick Liturgy as is now pleaded for. And even this ſeemeth occaſioned by Pelagianiſme, which by this Caution they would keep out.

We hope your omiſſion of our 8th. deſire (for the uſe of the new Tranſlation) intimateth your grant that it ſhall be ſo; But we marvel then that we find among your Conceſſions, the alteration of no part but the Epiſtles and Goſpels.

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[As they would have no Saints dayes obſerved by the Church, ſo no N. 9. Apocriphal Chapter read in the Church, but upon ſuch a reaſon, as would exclude all Sermons, as well as Apocripha, viz. becauſe the holy Scriptures contain in them all things neceſſary either in Doctrine to be believed, or in duty to be practiſed; if ſo, why ſo many unneceſſary Sermons? why any more but reading of Scriptures? If notwithſtanding their ſufficiency, Sermons be neceſſary, there is no reaſon why theſe Apocriphal Chapters ſhould not be as uſeful, moſt of them containing excellent diſcourſes, and rules of mortality, it is heartily to be wiſhed[Page]that Sermons were as good; if their fear be that by this mean [...] thoſe Books may come to be of equal eſteem with the Canon, they may be ſecured againſt that by the Title which the Church hath put upon them, calling them Apocriphal, and it is the Church's testimony which teacheth us this difference, and to leave them out, were to croſs the practice of the Church in former Ages.]

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Repl. We hoped when our deſires were delivered in writing they would have been better obſerved and underſtood: We asked not (that no Apocriphal Chapter may be read in the Church,) but that none may be read (as Leſſons) for ſo the Chapters of holy Scripture there read, are called in the Book, and to read them in the ſame place under the ſame title, without any ſufficient note of diſtinction, or notice given to the people that they are not Canonical Scripture, they being alſo bound with our Bibles) is ſuch a temptation to the vulgar to take them for Gods Word, as doth much prevail, and is like to do ſo ſtill. And when Papiſts ſecond it with their confident affirmations, that the Apocriphal Bookes are Canonical, well refelled by one of you, the R. Reverend Biſhop of Durham,) we ſhould not needleſly help on their ſucceſſe. If you cite the Apocripha as you do other humane writings, or read them as Homilies, (when and where there is reaſon to read ſuch) we ſpeak not againſt it,) to ſay that the people are ſecured by the Churches calling them Apocripha, is of no force, till experience be proved to be diſ-regardable, and till you have proved that the Miniſters is to tell the people at the reading of every ſuch Chapter that it is but Apocriphal, and that the people all underſtand Greek ſo well as to know what Apocripha ſignifieth. The more ſacred and honourable are theſe Dictates of the holy Ghoſt recorded in Scripture, the greater is the ſin, by reading the Apocripha, without ſufficient diſtinction to make the people believe that the writings of man are the Revelation and Laws of God; And alſo we ſpeak againſt the reading of the Apocripha, as it excludeth much of the Canonical Scriptures, and taketh in ſuch Books in their ſtead, as are commonly reputed fabulous. By this much you may ſee how you loſt your Anſwer by miſtaking us, and how much you will ſin againſt God, and the Church, by denying our deſire.

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[That the Miniſter ſhould not read the Communion Service at the N. 10. Communion Table, is not reaſonable to demand, ſince all the Primitive Church uſed it, and if we do not obſerve that golden Rule, of the venerable Council of Nice, Let antient cuſtomes prevail, till reaſon plainly requires the contrary: We ſhall give offence to ſober Chriſtians by a cauſeleſſe departure from Catholick uſage, and a great advantage to enemies of our Church, than our Brethren I hope would willingly grant, The Prieſt standing at the Communion Table, ſeemeth to give us an invitation to the holy Sacrament, and minds us of our duty, viz. To receive the holy Communion, ſome at leaſt every Sunday, and though we neglect our duty, it is fit the Church ſhould keep her ſtanding.]

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Repl. We doubt not but one place in it ſelf is as lawful as another, but when you make ſuch differences as have miſleading intimations, we deſire it may be forborn. That all the Primitive Church uſed when there was no Communion in the Sacrament, to ſay Service at the Communion Table, is a crude aſſertion, that muſt have better proof before we take it for convincing, and it is not probable, becauſe they had a Communion every Lords day: And if this be not your meaning, you ſay nothing to the purpoſe: To prove that they uſed it when there was none; And you your ſelves deviſe many things more univerſally practiſed than this can at all be fairly pretended to have been. The Council of Nice gives no ſuch golden Rule as you mention; A Rule is a general applyable to particular Caſes, the Council only ſpeaks of one particular; Let the antient Cuſtom continue in Aegypt, Lybia, and Pentapolis, that the Biſhop of Alexandria have the power of them all;) The Council here confirmeth this particular Cuſtom, but doth not determine in general of the Authority of Cuſtom. That this ſhould be called a Catholic uſage ſhews us how partially the word (Catholick) is ſometimes taken. And that this much cannot be granted, as leaſt we advantage the enemies of the Church, doth make us wonder whom you take for its enemies, and what is that advantage which this will give them; But we thank you that here we find our ſelves called Brethren, when before we are not ſo much as ſpoken to, but [Page] your ſpeech is directed to ſome other (we know not whom) concerning us, your reaſon is that which is our reaſon to the contrary, you ſay (The Prieſt ſtanding at the Communion Table ſeems to give us an Invitation to the holy Communion, &c.) what when there is no Sacrament by himſelf or us intended? no warning of any given? no Bread and Wine prepared? Be not deceived, God is not mocked. Therefore we deſire that there may be no ſuch ſervice at the Table when no Communion is intended, becauſe we would not have ſuch groſſe diſſimulation uſed in ſo holy things, as thereby to ſeem (as you ſay) to invite Gueſts when the Feaſt is not prepared, and if they came we would turn them empty away. Indeed if it were to be a private Maſs, and the Prieſt were to receive alone for want of Company, and it were really deſired that the people ſhould come, it were another matter; Moreover there is no Rubrick requiring this ſervice at the Table.

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[It is not reaſonable that the word Miniſter ſhould be only N. 11. uſed in the Liturgy, for ſince ſome parts of the Liturgy may be performed by a Deacon, others by none under the Order of a Prieſt, viz. Abſolution, Conſecration, it is fit that ſome ſuch word as Prieſt, ſhould be uſed for thoſe Offices, and not Miniſter, which ſignifies at large every one that miniſters in that holy Office, of what Order ſoever he be; The word Curate ſignifying properly all thoſe who are truſted by the Biſhops, with Cure of Souls, as antiently it ſignified, is a very fit word to be uſed, and can offend no ſober perſon. The word Sunday is antient. Juſt. Mart. Ap. 2. And therefore not to be left off.]

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Repl. The word (Miniſter) may well be uſed in ſtead of Prieſt and Curates,, though the word (Deacon) for neceſſary diſtinction ſtand; yet we doubt not but (Prieſt) as it is but the Engliſh of Presbyter) is lawful; But it is from the common danger of miſtake, and abuſe that we argue. That all Paſtors elſe are but the Biſhops Curates, is a Doctrine that declares, the heavy charge and account of the Biſhops, and tends much to the eaſe of the Presbyters minds if it could be proved. If by (Curates) you mean ſuch as have not directly by divine Obligation the Cure of Souls, but only by the Biſhops Delegation.) But if [Page] the Office of a Presbyter be not of divine Right, and ſo if they be not the Curates of Chriſt, and Paſtors of the Church, none are; And for the antient uſe of it, we find not that it was ſo from the beginning: And as there's difference, between the antient Biſhops of one ſingle Church and a Dioceſan that hath many hundred, ſo is there between their Curates. But why will you not yield ſo much, as to change the word (Sunday) into the (Lords Day) when you know that the latter is the name uſed by the Holy Ghoſt in Scripture, and commonly by the antient Writers of the Church, and more becoming Chriſtians. Juſt. Mart. ſpeaking to Infidels, tells how they called the Day, and not how Chriſtians called it; All he ſaith is that on Sunday, that is ſo called by Heathens, the Chriſtians hold their meetings. See the uſage of the Church in this point in Auguſt. Cont. Fauſtum Manithaeum. Lib. 18. Cap. 5.

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[Singing of Pſalms in Meeter is no part of the Liturgy, and ſo N. 1 [...]. no part of our Commiſſion.]

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Repl. If the word Liturgy ſignifie the publick Worſhip, God forbid we ſhould exclude the ſinging of Pſalms: And ſure you have no fitter way of ſinging than in Meeter) when theſe and all Prayers conceived by private men (as you call the Paſtors) whether prepared or excemporate, (and by purity of reaſon-preaching) are caſt out, what will your Liturgy be? We hope you make no queſtion, whether ſinging Pſalms, and Hymns were part of the Primitive Liturgy, and ſeeing they are ſet forth, and allowed to be ſung in all Churches of all the people together) why ſhould they be denyed to be part of the Liturgy; we underſtand not the reaſon of this [N. 13. 14.] The 13. and 14. we ſuppoſe you grant by paſſing them by.

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[The phraſe is ſuch, &c.] The Church in her Prayers uſeth no more offenſive phraſe, than St. Paul uſes, when he writes to the N. 17. Corinthians, Galathians, and others, calling them in general the Churches of God, Sanctified in Christ Jeſus, by vocation Saints, amongſt whom notwithſtanding there were many, who by their known ſins (which the Apoſtle endeavoured to amend in them) were not properly ſuch, yet he gives the denomination to the whole, from the greater[Page]part, to whom in charity it was due. And puts the reſt in mind what they have by their Baptiſme undertaken to be, and what they profeſs themſelves to be, and our prayers and the phraſe of them, ſurely ſuppoſes no more than that they are Saints by calling, ſanctified in Chriſt Jeſus, by their Baptiſme admitted into Chriſts Congregation, and ſo to be reckoned members of that Soeiety, till either they ſhall ſeparate themſelves by willful Schiſme, or be ſeparated by legal Excommunication, which they ſeem earneſtly to deſire, and ſo do we.]

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Repl. But is there not a very great difference between the Titles, given to the whole Church (as you ſay from the greater part; as the truth is from the better part, though it were the leſſe) and the Titles given to Individual members, where there is no ſuch reaſon? we call the Field a Corn field, though there be much Tares in it, becauſe of the better part, which denominateth: But we will not call every one of theſe Tares by the name of Corn. when we ſpeak of the Church, we will call it holy, as Paul doth: But when we ſpeak to Simon Magus, we will not call him holy, but ſay (Thou art in the gall of bitterneſſe, and the bond of Iniquity, and haſt no part or lot in this matter, &c.) We will not perſwade the people that every notorious Drunkard, Fornicator, Worldling, &c. that is burried as a Brother, of whoſe Reſurtection to life Eternal, we have ſure and certain hope, and all becauſe you will not Excommunicate them. We are glad to hear of your deſire of ſuch Diſcipline: But when ſhall we ſee more than deſire: and the edge of it be turned from thoſe that fear ſinning, to thoſe that fear it not.

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[The Connexion of the parts of our Liturgy is conformable to the Example of the Churches of God before us, and have as much dependence N. 16. §. 1. as is uſually to be ſeen in many petitions of the ſame Pſalm, and we conceive the Order and Method to be excellent and muſt do ſo till they tell us what that Order is which Prayers ought to have, which is not done here.]

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Repl. There are two Rules of Prayer, one is the nature of the things, compared (in matter and order) with nature and [Page] neceſſity: The other is the revealed will of God in his word: In general the holy Scripture; more eſpecially the Lords Prayer: The Liturgy (for the greateſt part of the Prayers for daily uſe) is confuſed, by which ſoever of thoſe you meaſure it; You ſeem much to honour the Lords Prayer, by your frequent uſe of it (or part of it) we beſeech you diſhonour it not practically by denying it for matter, and order to be the only ordinary perfect Rule we know about particular Adminiſtrations, when it is but certain ſelect requeſts that we are to put up, ſuited to the particular ſubject, and occaſion, we cannot follow the whole method of the Lords Prayer, which containeth the heads of all the parts; where we are not to take in all the parts, we cannot take them in that order; But that none of all your Prayers ſhould be formed to the perfect Rule, that your Let any which is the comprehenſive Prayer, and that the body of your daily Prayers (broken into ſeveral Collects) ſhould not (as ſet together,) have any conſiderable reſpect unto that order, nor yet to the order which reaſon and the nature of the thing requireth, which is obſerved in all things elſe, and yet that you ſhould admire this, and be ſo tenacious of that, which in conceived Prayer you would call by worſe names than confuſions, this ſhews us the wonderful power of prejudice; We were thus brief in this exception, leſt we ſhould offend by inſtances: But ſeeing you conceive the order and method to be excellent, and to be willing to hear more, as to this and the following exception, we ſhall annex a Catalogue of defects, and diſorders, which we before forbore to give you: The Pſalmes have ordinarily an obſervabe method: If you find any whoſe parts you cannot ſo well ſet together, as to ſee the beauty of method, will you turn your eye from the reſt, and from the Lords Prayer, and chooſe that one to be your Preſident! or excuſe diſorder on that pretence.

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[The Collects are made ſhort as being beſt for devotion as we obſerved before, and cannot be accounted faulty, for being like thoſe [...] § ſhort but prevalent Prayers in Scripture; Lord be merciful to me a Sinner; Son of David have mercy on us; Lord encreaſe our Faith.]

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Repl. We do in common ſpeech call that a Prayer, which containeth [Page] all the ſubſtance of what in that buſineſſe and addreſſe we have to ſay unto God, and that a Petition which containeth one ſingle requeſt; uſually a Prayer hath many Petitions. Now if you intend in your addreſſe to God, to do no more than ſpeak a tranſient requeſt or ejaculation (which we may do in the midſt of other buſineſſe) then indeed your inſtances are pertinent. But why then do you not give over when you ſeem to have done, but come again and again and offer as many Prayers, almoſt as Petitions. This is to make the Prayer ſhort, (as a Sermon is that is cut into ſingle Sentences, every Sentence having an exordium, and Epilogue as a Sermon,) but it is to make the Prayers much longer than is needful or ſuitable to the matter; Do you find this the way of the Saints in Scripture? Indeed Abraham did ſo, when Gods interlocution anſwering the firſt Prayer, called him to vary his requeſt, Gen. 18. But that's not our caſe: The Pſalms and Prayers of David, Solomon, Hezekiah, Aſa, Ezra, Nehemiah, Daniel, and the other Prophets, of Chriſt himſelf, Joh. 17. are uſually one continued ſpeech, and not like yours, (as we ſaid before.)

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[Why the repeated mention of the Name and Attributes of God, ſhould not be more pleaſing to any godly perſon, we cannot imagine, or §. 3. what burden it ſhould ſeem, when David magnified one Attribute of Gods mercy, 26. times together. Pſal. 36. Nor can we conceive why the Name and merits of Jeſus, with which all our Prayers ſhould end, ſhould not be as ſweet to us as to former Saints and Martyrs, with which here they complain our Prayers do ſo frequently end: ſince the Attributes of God are the ground of our hope, of obtaining all our Petitions ſuch Prefaces of Prayers as are taken from them, though they have no special reſpect to the Petitions following are not to be termed unſuitable, or ſaid to have fallen rather caſually, than orderly.

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Repl. As we took it to be no Controverſy between us, whether the mention of Gods Name is deſervedly ſweet to all his Servants; So we thought it was none, that this reverend Name is reverently to be uſed, and not too lightly, and therefore not with a cauſeleſſe frequency toſſed in mens mouthes, even in prayer itſelf; and that tautologies and vain repetitions, are not the [Page] better but the worſe, becauſe Gods Name is made the matter of them. It is not you that have expreſſed your offence (as well as we) againſt thoſe weak Miniſters that repeat too frequently the Name and Attributes of God, in their extemporate Prayers? And is it ill in them? and is the ſame, and much more well in the Common Prayer? O have not the Faith or worſhip of our glorious God in reſpect of perſons. Let not that be called ridiculous idle, impertinent, or worſe in one, which is accounted commendable in others. Do you think it were not a faulty croſſing, of the mind and method of Jeſus Chriſt, if you ſhould make 6. Prayers of it he 6. Petitions of the Lords Prayer, and ſet the Preface and Concluſion unto each? as (Our Father, which art in Heaven, hallowed be thy Name, for thine is the Kingdome, &c. and ſo over all the reſt; Yet we know that the ſame words may be oft repeated (as David doth Gods enduring mercy,) without ſuch tautological vanity: when it is not from emptineſſe or neglect of order, or affectation; But in Pſalms or Hymns where affections are to be elevated by ſuch figurative elegancies, and ſtrains as are beſt beſeeming Poetry or Rapture, we are not againſt ſuch repetitions; But if we may (according to the Common-Prayer-book) begin and end, and begin and ſeem to withdraw again, and make a Prayer of every Petition or two, and begin and end every ſuch petition, with Gods name, and Chriſts merits, as making up half the form, or near, nothing is an affected empty toſſing of Gods name in Prayer if this be not: We are perſwaded if you ſhould hear a man in a known extemporate prayer do thus, it would ſeem ſtrange and harſh even to your ſelves.

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[There are beſides a preparative Exhortation, ſeveral preparatory prayers: 1. Deſpiſe not O Lord humble and contrite hearts. N. 17. §. 1. Exc. 1. Which is one of the ſentences in the Preface; And this, That thoſe things may pleaſe him, which we do at this preſent) at the end of the Abſolution: And again immediately after the Lords Prayer before the Pſalmody, O Lord open thou our Lips. &c.]

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Repl. Deſpiſe not O Lord humble and contrite hearts) is not prayer, for aſſiſtance, and acceptance in that Worſhip, ſuited to the duty of a people addreſſing themſelves to God: But it is recited [Page] as a Scripture invitation to repentance, and (that thoſe things may pleaſe him which we do at this preſent) are no words of Prayer, but part of an exhortation to the people; (and O Lord open thou our lips) comes after the Exhortation, Confeſſion, Abſolution, and Lords Prayer, and ergo, is not in the place of ſuch an Addreſs, as we are ſpeaking of, What will not ſeem to juſtify, what we have a mind to juſtify; and to condemn that which we have a mind to condemn?

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[This which they call a defect, others think they have reaſon to §. 2. Exc. 2. account the perfection of the Liturgy, the Offices of which being intended for common and general ſervices, would ceaſe to be ſuch, by deſcending to particulars, as in confeſſion of Sin, while it is general, all perſons may and muſt joyn in it, ſince in many things we offend all; But if there be a particular enumeration of ſins, it cannot be ſo general a confeſſion, becauſe it may happen that ſome or other may by Gods Grace have been preſerved from ſome of thoſe ſins enumerated, and therefore ſhould by confeſſing themſelves guilty, tell God a Lye, which needs a new Confeſſion.]

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Repl. If general words be its perfection, its very culpable in tediouſneſſe and vain repetitions; For what need you more than (Lord be merciful to us ſinners.) There's together a general confeſſion of Sin, and a general Prayer for mercy, which comprehend all the particulars of the peoples Sins, and wants. We gave you our reaſon, which you anſwer not; Confeſſion is the exerciſe of Repentance, and alſo the helper of it; And it is noe true repentance which is not particular, but only general. If you ſay that you repent that you have ſinned, and know not where, or do not repent of any particular ſin, you do not indeed repent, for Sin is not exiſtent but in the Individuals: And if you ask for grace, and know nor what grace, or deſire no particular graces; indeed you deſire not grace at all: We know there is time and uſe for general Confeſſions, and Requeſts; But ſtill as implying particulars, as having gone before, or following, or at leaſt it muſt be ſuppoſed, that the people underſtand the particulars included and have inward confeſſions and deſires of them: Which cannot here be ſuppoſed, when they are not all mentioned, not can the people generally be ſuppoſed to have ſuch quick and comprehenſive [Page] minds, nor is there leiſure to exerciſe ſuch particular repentance or deſire, while a general is named: And we beſeech you let Scripture be Judge, whether the Confeſſions and Prayers of the Servants of God have not been particular; As to your objection or reaſon, we anſwer; 1. There are general Prayers with the particular, or without them. 2, There are particular Confeſſions and Prayers proper to ſome few Chriſtians, and there are others common to all; It is theſe that we expect, and not the former. 3. The Churches Prayers muſt be ſuited to the body of the Aſſembly, though perhaps ſome one, or few may be in a ſtate not fit for ſuch expreſſions: What a lamentable Liturgy will you have, if you have nothing in it, but what every one in the Congregation may ſay as true of and ſuitable to themſelves? Then you muſt leave out all Thankſgiving for our Juſtification and forgiveneſſe of ſin, and adoption, and title to glory, &c. becauſe many in the Aſſembly are Hipocrites, and have no ſuch mercies, and many more that are ſincere, are miſtaken in their own condition, and know not that they have the mercies which they have, and therefore dare not give thanks for them, leſt they ſpeak an untruth: Then the Liturgy that now ſpeaks as in the perſons of the Sanctified muſt be changed, that the two fore-mentioned ſorts, (or the latter at leaſt) may conſent; and when you have done, it will be unſuitable to thoſe that are in a better ſtate, and have the knowledge of their Juſtification. This is the Argument which the Sectaries uſed againſt ſinging of Davids Pſalms in the Congregations, becauſe there is much in them, that many cannot truly ſay of themſelves. But the Church muſt not go out of that way of worſhip preſcribed by God, and ſuired to the ſtate of the ordinary ſort of the ſpiritual Worſhippers, becauſe of the diſtempers, or the ſuper-eminent excellencies of ſome few: It were eaſy to go over Davids Pſalms and your own Liturgy, and ſhew you very much that by this Argument muſt be caſt out: He that finds any paſſage unſuitable to himſelf, is not to ſpeak it of himſelf.

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[As for original ſin, though we think it an evil cuſtom ſpringing §. 3. from falſe Doctrine, to uſe any ſuch expreſſions as may lead people to think that to the perſons baptized (in whoſe perſons only our Prayers are offered up,) original ſin is not forgiven in their holy Baptiſme;[Page]Yet for that there remains in the Regenerate ſome reliques of that which are to be bewailed, the Church in her Confeſſion acknowledgeth ſuch deſires of our own hearts as render us miſerable by following them; That there is no health in us, That without Gods help our frailty cannot but fall. That our mortal nature can do no good thing without him; which is a clear acknowledgment of Original ſin.]

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Repl. 1. He that hath his Original ſin forgiven him, may well confeſſe that he was born in iniquity and conceived in ſin, and was by nature a Child of wrath, and that by one man ſin entred into the world, and that Judgment came on all men to Condemnation, &c. The pardoned may confeſſe what once they were, and from what Rock they were hewn: even actual ſins muſt be confeſſed, after they are forgiven, (unleſs the Antimonians hold the truth againſt us in ſuch points. 2. All is not falſe Doctrine that croſſeth mens private Opinions, which you ſeem here to obtrude upon us. We know that the Papiſts (and perhaps ſome others) hold that all the baptiſed are delivered from the Guilt of Original ſin; But (as they are in the dark, and diſagreed in the Explicatio of it) ſo we have more reaſon to incline to either of the ordinary Opinions of the Proteſtants, than to this of theirs, 3. Some learned Proteſtants hold that viſibly all the baptiſed are Church members; pardoned and juſtified, which is but that they are probably juſtified indeed, and are to be uſed by the Church (upon a Judgment of Charity) as thoſe that are really juſtified. But that we have indeed no certainty that they are ſo; God keeping that as a ſecret to himſelf concerning Individuals, till by actual Faith and Repentance, it be manifeſt to themſelves. Another Opinion of many Proteſtants is, that all perſons that are Children of the Promiſe, or that have the conditions of pardon and Juſtification in the Covenant mentioned, are to receive that pardon by Baptiſme: and all ſuch are pardoned, and certainly in a ſtate of Juſtification and Salvation thereupon: and that the promiſe of pardon is made to the Faithful and to their ſeed: and therefore that all the Faithful and their ſeed in Infancy have this pardon given them by the promiſe, and ſolemnly delivered them, and ſealed to them by Baptiſm, which inveſteth them in the benefits of the Covenant. [Page] But withall that firſt, the profeſſed Infidel and his ſeed as ſuch, are not the Children of the promiſe, and therefore if the Parent ludicruoſly or forcedly, or the Child by errour be baptiſed, they have not thereby the pardon of their ſin before God. 2. That the Hypocrite that is not a true believer at the heart, though he profeſſe it, hath no pardon by Baptiſme before God, as being not an heir of the promiſe, nor yet any Infant of his as ſuch: But though ſuch are not pardoned, the Church that judgeth by profeſſion, taking Profeſſors for Believers, muſt accordingly uſe them & their ſeed, 3. But though the Church judge thus charitably of each Profeſſor in particular, till his hypocriſy be detected, yet doth it underſtand that hypocrites there are, & ſtill will be in the Church, though we know them not by name. And that therefore there are many externally baptiſed, and in Communion, that never had the pardon of ſin, indeed before God; as not having the Condition of the promiſe of pardon: Such as Simon Magus was. We have leſs reaſon to take this Doctrine for falſe, than that which pronounceth certain pardon, and ſalvation to all baptiſed Infants whatſoever: And were we of their judgment, we ſhould think it the moſt charitable Act in the world to take the Infants of Heathens, and baptiſe them; And if any ſhould then diſpatch them all to prevent their lapſe, they were all certainly ſaved. We hope by (ſome reliques) you mean that which is truly and properly ſin. For our parts we believe according to the ninth Article, that Original ſin ſtandeth in the Corruption of the nature of every man, whereby man is far gone from Original righteouſneſſe, and inclined to evil; And that this infection of nature doth remain in the Regenerate; And though there is no Condemnation for them that believe and are baptiſed, yet Concupiſence and Luſt, hath of it ſelf the nature of ſin.) you ſay, (The Church acknowledgeth ſuch deſires, &c.) Devices, and Deſires are Actual ſins and not Original, which conſiſteth in privation, and corrupt inclination: The next words (There is no health in us) it ſeems the Tranſlators that put it into the Liturgy miſ-underſtood; But however you ſeem here plainly by your miſ-interpretation to miſ-underſtand it. Nulla ſalus in nobis, is ſpoken actively and not poſſeſſively or paſſively, the plain ſence is, that there is no help deliverance and ſalvation in our ſelves: we cannot help our ſelves out of this miſery, but muſt [Page] have a better Saviour; as Chriſt is oft called our ſalvation, ſo we are denied to be our own: ſo that yet here is no confeſſion at all of Original ſin, but of the effects; The two next ſentences confeſſe a debility, and privation, but not that it was ab origine, but may for any thing that's there ſaid be taken to be ſince contracted; Nor are the words in this Confeſſion, but in ſome other Collects elſe where, which proves not that this Confeſſion ſaith any thing of Original ſin.

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[We know not what publick prayers are wanting, nor do they tell §. 7. Exc. 3. us, the uſual Complaint hath been, that there were too many: Neither do we conceive any want of publick Thanksgivings there being in the Liturgy, Te Deum, Benedictus, Magnificat, Benedicite, Glory be to God on high, Therefore with Angels and Arch-Angels, The Doxology, Glory be to the Father, &c. All peculiar as they require, to Goſpel worſhip, and fit to expreſſe our thanks and honour to God upon every particular occaſion, and occaſional Thanksgivings after the Letany, of the frequency whereof themſelves elſewhere complain, who here complain of defect; If there he any forms wanting the Church will provide.]

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Repl. We have ſhewed you in the forms which we offered you, what we judge wanting, the Right Reverend Biſhop of Exeter hath taken notice of the ſame want, and propoſed a ſupply, thoſe you name are either but general ſentences, or extend but to ſome few particulars, as being ſuited to the perſons and particular occaſions of them, and none ſave the (Te Deum) deſigned to be the diſtinct praiſe of the Church for the benefits of Redemption, as the ſutable and ſufficient performance of this great part of the Liturgy; However it will do you no harm that your Brethren be gratified, with fuller expreſſions and variety. They that have complained of too many (becauſe you ſhred your Petitions into almoſt as many Prayers, and ſo the Thanksgivings into ſuch briefs) yet complained not of too much; But that too many (by the multitudes of Prefaces, and Epilogues) was the the cauſe of too little.

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[They complain that the Liturgy contains too many Generalls, §. 5. Exc. 4. without mention of the particulars, and the Inſtances are ſuch Petitions[Page]as thoſe, That we may do Gods will; To be kept from all evil, almoſt the very Terms of the Petitions of the Lords Prayer: ſo that they muſt reform that, before they can pretend to mend our Liturgy in theſe Petitions.]

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Repl. We complain not that there are Generals, but that there is nothing but Generalls in ſo great a part of your Prayers and therefore they are very defective: And if really theſe Generalls ſuffice you, a few lines may ſerve inſtead of your whole Book, Inſtead of all your Confeſſions, it may ſerve to ſay (That we have greatly ſinned) and no more: Inſtead of all your Let any or Deprecations it is enough to ſay (Deliver us from all evil) Inſtead of all your Petitions for Grace, Peace, Rain, Fair-weather, Health, &c. it is enough to ſay (Give us the Good we want) Indeed the Lords Prayer hath general Requeſts, becauſe it is the deſign of it, to be a Rule of Prayer, and ſo contain but the Heads to which all Prayers are to be reduced; But if therefore you will have no more particulars, why do you uſe any prayer but the Lords Prayer; We hope you do not think to ſupply any defects pretended to be found in its Generals, not to correct the order of it; If it be but becauſe you would not on every particular occaſion be ſo long, as to ſay the whole, you may take that Head. which ſuiteth that occaſion: And ſo (Give us this day our daily bread) may ſerve inſtead of all the Collects for temporal ſupplies: And all your Offices may be blotted out, and one of the petitions of the Lords prayer placed in the ſtead of each of them.

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[We have deferred this to the proper place as you might have done.]

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Repl. It was the proper place under the head of defectiveneſſe, §. 6. Exc. 5. to inſtance in this as well as other defects.

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[We are now come to the main and principal demand as is pretended N. 18. §. 1. viz. The aboliſhing the Laws which impoſe any Ceremonies, eſpecially three, the Surplice, the Sign of the Croſſe, and Kneeling; Theſe are the Yoak which if removed, there might be peace. It is to be ſuſpected, and there is reaſon for it, from their own words, that ſomewhat elſe pinches, and that if theſe Ceremonies were laid aſide and theſe or any other Prayers strictly enjoyned without them, it would be deemed a burden intollerable, it ſeems ſo by N. 7. where [Page]they deſire that when the Liturgy is altered, according to the reſt of their propoſals, the Miniſter may have liberty to adde, and leave out what he pleaſes; Yet becauſe the impoſition of theſe Ceremonies is pretended to be the inſupportable Grievance, we muſt of neceſſity either yield that demand, or ſhew reaſon why we do not; and that we may proceed the better in this undertaking, we ſhall reduce the ſum of their complaint, to theſe ſeveral heads, as we find them in their Papers; The Law for impoſing theſe Ceremonies, they would have abrogated for theſe reaſons.]

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Repl. To what you object, to intimate your ſuſpition of us) from N. 7. we have before anſwered: We muſt confeſſe the abatement of Ceremonies, with the excluſion of all Prayers, and exhortations, beſides what's read will not ſatisfie us. The liberty which we deſired in all the parts of Worſhip (not to adde to the Liturgy, nor take from it) but to interpoſe upon juſt occaſion, ſuch words of Prayer, or exhortation, as are requiſite, and not to be tyed at any time to read the whole, we are aſſured will do much to preſerve the Liturgy, and bring it into more profitable uſe and take off much of mens offence. And pardon us while we tell you this certain truth, that if once it be known that you have a deſign to work out all Prayers (even thoſe of the Pulpit) except ſuch as you preſcribe, it will make many thouſand people, fearing God, to be averſe to that which elſe they would have ſubmitted to, and to diſtaſte both your endeavours and ours, as if we were about drawing them into ſo great a ſnare. And as the Proverb is; You may as well think to make a Coat for the Moon, as to make a Liturgy that ſhall be ſufficiently ſuited to the variety of places, times, ſubjects, accidents, without the Liberty of intermixing ſuch Prayers or exhortations, as alterations and diverſities require.

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[1. It is doubtful whether God hath given power to men to impoſe §. 2. ſuch ſignified ſigns, which though they call them ſignificant, yet have in them no real goodneſs, in the judgement of the Impoſers themſelves, being called by them things indifferent, and therefore Cor. 11. fall not under St. Pauls rule of Omnia Decenter, nor are ſuitable to the ſimplicity of the Goſpel Worſhip.

2. Becauſe it is a violation of the Royalty of Chriſt, and an impeachment2. [Page]of his Laws as unſufficient, and ſo thoſe that are under the See Hooker li. 3. Sect. 4. Law of Deut. 12. Whatſoever I command you, obſerve to do, you ſhall take nothing from it, nor adde any thing to it; You do not obſerve theſe.

3. Becauſe ſundry learned pious, and Orthodox men, have ever ſince the Reformation judged them unwarrantable, and we ought to 3. be as our Lord was, tender of weak Brethren, not to offend his little ones, nor to lay a ſtumbling-black before a weak Brother.

4. Becauſe theſe Ceremonies have been the fountain of many evils 4. in this Church and Nation, occaſioning ſad diviſions betwixt Miniſter, & Miniſter; betwixt Minister and People, expoſing many See Hookli. 4, Sect. 1. Orthodox Preachers to the displeaſure of Rulers; And no other fruits than theſe can be looked for from the retaining theſe Ceremonies.

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Repl. We had rather you had taken our Reaſons as we laid them down, than to have ſo altered them; Ergo having told you that ſome hold them unlawful, and others inconvenient, &c. and deſired that they may not be impoſed on ſuch, who judge ſuch Impoſitions a violation of the Royalty of Chriſt, &c. You ſeem to take this as our own ſenſe, and that of all the Ceremonies, of which we there made no mention; You referre us to Hooker, ſince whoſe writings, Ames in his freſh ſuit, and Bradſhaw, and Parker, and many others have written that againſt the Ceremonies, that never was anſwered, that we know of, but deſerve your Conſideration.

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[Before we give particular Anſwer to theſe ſeveral Reaſons, it S. 3. R. 1. will not be unneceſſary to lay down ſome certain general premiſes, or rules, which will be uſeful in our whole diſcourſe. 1. That God hath not given a power only, but a command alſo of impoſing whatſoever ſhould be truly decent, and becomming his publick Service, 1 Cor. 14. After St, Paul had ordered ſome particular Rules for Praying, Praiſing, Propheſying, &c. He concludes with this general Canon, Let all things be done [...] in a fit Scheme, Habit, or Faſhion, decently, and that there may be uniformity in thoſe decent performances, let there be a [...] Rule or Canon for that purpoſe.]

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Repl. As to your firſt rule we anſwer. 1. It is one thing to impoſe in general, that all be done decently and in order. This God [Page] himſelf hath impoſed by his Apoſtle: And its another thing to impoſe in particular, that this or that be uſed, as decent and orderly. Concerning this we adde, it is in the Text ſaid, Let it be done, but not let it be impoſed, yet from other Scriptures we doubt not but Circumſtances of meer decency & order, as determined time, place, utenſils, &c. which are common to things civil, and ſacred, though not the Symbolical Ceremonies. which afterwards we confute) may be impoſed with the neceſſary cautions and limitations afterward laid down. But 1. that if any Uſurpers will pretend a power from Chriſt, to impoſe ſuch things on the Church, though the things be lawful, we muſt take heed how we acknowledge an uſurped power by formal obedience. 2. A juſt power may impoſe them but to juſt ends, as the preſervation and ſucceſſe of the modified Worſhip, or Ordinances. And if they really conduce not to thoſe ends, they ſin in impoſing them. 3. Yet the Subjects are bound to obey a true Authority in ſuch impoſitions, where the matter belongs to the Cognizance, and Office of the Ruler, and where the miſtake is not ſo great, as to bring greater miſchiefs to the Church, than the ſuſpending of our active obedience would do. 4. But if theſe things be determined under pretence of order and decency, to the plain deſtruction of the ordinances modified, and of the intended end, they ceaſe to be means, and we muſt not uſe them. 5. Or if under the names of things decent, and of order, men will meddle with things that belong not to their Office, as to inſtitute a new Worſhip for God, new Sacraments, or any thing forbidden in the general Prohibition of adding or diminiſhing, this is a Uſurpation, and not an act of Authority, and we are bound in obedience to God to diſobey them. 6. Where Governours may command at ſet times, and by proportionable penalties enforce, if they command when it will deſtroy the end, or enforce by ſuch penalties, as deſtroy or croſſe it, they greatly ſin, by ſuch commands. Thus we have more diſtinctly given you our ſenſe, about the matter of your firſt rule.

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[Not Inferiours but Superiours muſt iudge what is convenient and §. 4. Rul. 2. decent; They who muſt order that all be done decently, muſt of neceſſity, firſt judge what is convenient, and decent to be ordered.]

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Repl. Your ſecond Rule alſo is too crudely delivered, and [Page] therefore we muſt adde: 1. A Judgement is a Sentence, in order to ſome Execution, and Judgements are ſpecified from the ends, to which they are ſuch means; When the queſtion is either, what Law ſhall be made, or what penalty ſhall be exerciſed? the Magiſtrate is the only Judge, and not the Biſhop or other Subject, In the firſt he exerciſes his judicium diſcretionis in order to a publick Act. In the ſecond he exerciſeth a publick judgement: When the queſtion is, what order pro tempore is fitteſt in Circumſtantials for this preſent Congregation; the proper Presbyters or Paſtors of that Congregation, are the directive Judges, by Gods appointment. 3. The Magiſtrate is Ruler of theſe Paſtors, as he is of Phyſicians, Pailoſophers, and other Subjects. He may make them ſuch general Rules, eſpecially for reſtraint, to go by, as may not deſtroy the exerciſe of their own Paſtoral power: As he may forbid a Phyſician to uſe ſome dangerous Medicine on his Subjects, and may puniſh him when he wilfully killeth any of them: But may not on that preſence appoint him what, and how, and when, and to whom he ſhall adminiſter, and ſo become Phiſician himſelf alone. 4. When the queſtion is, who ſhall be excluded from the Communion of a particular Church? The Paſtors of the Church (or Congregation) are the firſt proper Judges. 5. When the queſtion is, who ſhall be excluded from, (or received into) the Communion of all the aſſociated Churches, of which we are naturally capable of Communion? The aſſociated Paſtors or Biſhops of theſe Churches in Synods are Judg [...]; Beyond this there are no Judges. 6. When the queſtion is, whether the Laws of Magiſtrates, or Canons of Biſhops, are agreeable or not to the Word of God, and ſo the obedience is lawful or unlawful, the Conſcience of each individual Subject is the Judge, per judicium diſcretionis, as to his own practiſe; And if men had not this judgement of diſcerning, but muſt act upon abſolute implicite obedience, then firſt man were ruled as unreaſonable, Secondly, the magiſtrate were made a God, or ſuch a Leviathan as Hobbs deſcribeth him; Thirdly, And then all ſin might lawfully be committed, if commanded: But we are aſſured none of this your ſenſe.

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[Theſe Rules and Canons for decency made and urged by Superiours §. 5. R. l. 3., are to be obeyed by Inferiours, till it be made as clear that now they are not bound to obey, as it is evident in general, that they [Page]ought to obey Superiours; for if the exemption from obedience be not Heb. 13. 17. Rom. 13. as evident as the Command to obey, it muſt needs be ſin not to obey.]

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Repl. To your third Rule we adde; It is firſt conſiderable what the thing is, and then how it is apprehended, if it be really lawful, and well commanded, and to be obeyed, it is no ignorance, doubt or errour of the Subject that can exempt him from the duty of obeying; But it may enſnare him in a certainty of ſinning, whether he obey, or diſobey: For as God commandeth him to obey, and alſo not to do that which man commandeth, when God forbiddeth it; So he obligeth the erronious, firſt to lay down his errours, and ſo to obey. But if a thing he forbidden of God, and commanded of man, and one man erroniouſly thinke it lawful, and that he ſhould obey, and another is in doubt between both, it is neither a duty, nor lawful for either of them here to obey For mans errour changeth nor Gods Laws, nor diſobligeth himſelf from obedience; But this mans duty is both to lay by that errour, and to refuſe obedience but if the queſtion be only of the order of ſuch a perſons duty, we anſwer; If the thing be really lawful, and obedience a duty, then he that doubteth or erreth, ſhould, if poſſible, ſuddenly lay by his errours or doubt, and ſo obey: But if that cannot be, he ſhould firſt go about the fitteſt means, for his better information till he be reſolved, and ſo obey. And ſo on the contrary, if really the thing commanded be unlawful, if he be ſure of it, he muſt reſolve againſt it; if he heſitate he is not therefore allowed to do a thing forbidden, becauſe he is ignorant: For his ignorance is ſupoſed culpable it ſelf, but he is firſt to conſult and uſe the beſt means, for his Inſtruction, till he know the truth, and in the mean time to ſuſpend his Act. But yet becauſe of humane frailty, between ſeveral faults, we muſt conſider when we cannot avoid all as we would, in what order moſt ſafely to watch, and to avoid them. And ſo when I have done my beſt, and cannot diſcern whether a Command be juſt, and the thing lawful or not; If it have the face of Idolatry, Blaſphemy, or ſome hainous Sin; that is commanded, and our diſ-obedience have the appearance, but of an effect of involuntary ignorance, it is more excuſable in us to fear the greater Sin, and ſo to ſuſpend till we are better ſatisfied, than to do that which we ſuſpect, to be ſo hainous a Sin, though in leed it prove no ſin; So on the contrary, if our diſobedience be like to bring Infamy, or Calamity on the [Page] Church, and our Obedience appear to be but about a very ſmall ſin, if we doubt of it, it is more excuſable to obey, than to diſobey, though both be faulty, ſuppoſing the thing to be indeed unlawful, and we diſcern it not. So that your Rule of obeying, where you are not as ſure, &c, Is an unſure Rule, unleſs as we have fullyer cautioned it.

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[Pretence of Conſcience is no exemption from obedience, for the §. 6. Rul. 4. Law as long as it is a Law, certainly binds to obedience; Rom. 13. Ye muſt needs be ſubject, and this pretence of a tender gainſaying Conſcience cannot abrogate the Law, ſince it can neither take away the Authority of the Law-maker, nor make the matter of the Law in it ſelf unlawful; Beſides if pretence of Conſcience did exempt from obedience, Laws were uſeleſſe, whoſoever had not liſt to obey might pretend tenderneſs of Conſcience, and be thereby ſet at liberty, which if once granted, Anarchy and Confuſion muſt needs follow.]

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Repl Neither pretence of Conſcience, nor real Errour of Conſcience exempteth from the Obligation, to obey: though ſometime it may ſo enſnare, as that obeying ſhall become of the two the greater ſin; ſo alſo real Errours, or pretence of Conſcience will juſtifie no man for obeying when it is by God forbidden.

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[Though Charity will move to pity, and relieve thoſe that are §. 7. Rul. 5. truly perplexed or Scrupulous: yet we muſt not break Gods Command, in Charity to them, and therefore we muſt not perform publick Services undecently or diſorderly for the eaſe of tender Conſciences.]

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Repl. O that you would but do all that God alloweth you, yea that he hath commanded you, for theſe ends! how happy would you make your ſelves, and theſe poor afflicted Churches. But as to the inſtance of your Rule we anſwer. 1. When the indecency and diſorder is ſo ſmall as that it will not croſſe the ends, ſo much as our diſobedience would, we are here ſo far more conformable, and peaceable than you, as that we would even in Gods worſhip, do ſome things indecent, and diſorderly, rather than diſobey; And ſo ſhould you do rather than deſtroy your Brethren, or hinder that peace, and healing of the Church. For Order is for the thing ordered, and not contrarily. For example, there is much diſorder lies in the Common-Prayer- [Page] Book, yet we would obey in it, as far as the ends of our calling do require. It would be undecent to come without a Band, or other handſome raiment into the Aſſembly: yet rather than nor worſhip God at all, we would obey if that were commanded us; we are as confident that Surplices, and Copes are undecent, and kneeling at the Lords Table is diſorderly, as you are of the contrary: And yet if the Magiſtrate would be adviſed by us (ſuppoſing himſelf addicted againſt you) we would adviſe him to be more charitable to you,, than you here adviſe him to be to us: We would have him, if your Conſcience require it, to forbear you in this undecent and diſorderly way; But to ſpeak more diſtinctly. 1. There are ſome things decent and orderly, when the oppoſite ſpecies is not undecent or diſorderly. 2. There are ſome things undecent, and diſorderly, in a ſmall and tolerable degree: And ſome things in a degree intolerable. 1. When things decent are commanded, whoſe oppoſites would not be at all undecent, there Charity and Peace, and Edification, may command a Relaxation; or rather ſhould at firſt reſtrain from too ſevere Impoſitions: As it is decent to wear either a Cloak or a Gown, a Caſſock buttoned, or unbutton'd, with a Girdle or without, to ſit, ſtand, or kneel in ſinging of a Pſalm, to ſit or ſtand in hearing the word read, or preached &c. 2. When a Circumſtance is undecent or diſorderly, but in a tollerable degree, to an Inconvenience, Obedience, or Charity, or Edification, may command us to do it, and make it not only lawful, but a duty pro hic, & nunc, while the preponderating Accident prevaileth. Chriſts inſtances go at leaſt as far as this, about the Prieſts in the Temple breaking the Sabbath blameleſly and Davids eating the Shew bread, which was lawful for none to eate ordinarily, but the Prieſts: And the Diſciples rubbing the ears of Corn: (I will have mercy & not ſacrifice) is a Leſton that he ſets us to learn, when two duties come together, to prefer the greater, if we would eſcape ſin; And ſure to keep an able Preacher in the Church, or a private Chriſtian in Communion, is a greater duty caeteris paribus than to uſe a Ceremony, which we conceive to be decent; It is more orderly to uſe the better tranſlation of the Scripture, than the worſe as the Common-Prayer-book doth; and yet we would have no man caſt out, for uſing the worſe: It is more orderly decent, and edifying, for the Miniſter to read all the Pſalms, than for the people to read each ſecond verſe; And yet we would not caſt out men from the Church or Miniſtry meerly for that diſorder, It is more orderly, [Page] and decent to be uncovered in divine worſhip, than covered: And yet rather than a man ſhould take cold, we could allow him to hear a Chapter or Sermon covered: why (not much more) rather than he ſhould be caſt out. But let us come to the Application. It is no undecent diſorderly worſhiping of God, to worſhip him without our Croſſe, Surplice, and kneeling in the reception of the Sacrament. 1. If it were, than Chriſt, and his Apoſtles bad worſhip undecently and diſorderly; And the Primitive Church that uſed not the Surplice, nor the tranſient Image of the Cro [...]e in Baptiſme (but in an unguent) yea the Church for many hundred years that received the Sacrament without kneeling. 2. Then if the King, Parliament, and Con [...]ocation ſhould change theſe Ceremonies, it ſeems you would take your ſelves bound to retain them; For you ſay you muſt not worſhip God undecently: But that they may be changed by Authority our Articles determine, and therefore Charity may well require the Magiſtrate to change them without any wrong to the worſhip of God. 3. We appeal to the common judgment of the Impartial, whether in the nature of the thing, there be any thing that tells them, that it is undecent, to pray without a Surplice in the reading place, and not undecent to pray without in th [...] Pulpit; And that it is undecent to baptiſe without croſſing, and not to receive the Lords Supper without: And that it is undecent for the Receiver to take the Lords Supper without kneeling, and not for the Miniſter to give it him ſtanding that prayeth in the delivery.

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[Theſe premiſed we Anſwer to your firſt Reaſon, that thoſe things §. 8. Anſw. 1. which we call Indifferent, becauſe neither expreſly commanded nor forbiden by God, have in them a real goodneſſe, a fitneſſe, and decency, and for that cauſe, are impoſed, and may be ſo by the Rule of St. Paul, by which Rule and many others, in Scripture a power is given, to men to impoſe Signs, which are never the worſe ſurely, becauſe they 1. Cor. 14. ſignifie ſomething that is decent and comely, and ſo it is not doubtful whether ſuch power be given; It would rather be doubtful, whether the Church could impoſe ſuch idle Signs, if any ſuch there be, as ſignifie nothing.]

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Repl. To your firſt Anſwer we reply. 1. We ſuppoſe you ſpeak of a moral goodneſſe; And if they are ſuch indeed, as are within their power and really good, that is of their own nature, fi [...]ter than their oppoſites, they may be impoſed by juſt authority [Page] by equal means, though not by Uſurpers, nor by penalties that will do more harm than the things will do good. 2. Signs that ſignifie nothing, we underſtand not: It is one thing to be decent, and another (to ſignifie ſomething that is decent: what you mean by that we know not. The Croſſe ſignifieth our not being aſhamed to profeſs the faith of Chriſt crucified, &c. do you call that (ſomething that is decent) It is ſomething neceſſary to ſalvation. 3. Signs are exceeding various: At preſent we uſe but two diſtinctions. 1. Some are ſigns, Ex primaria intentione inſtituentis, purpoſed, and primarily inſtituted to ſignify▪ (as an Eſoucheon, or a ſign at an Inne door in common matters: and as the Sacrament, and Croſs in ſacred matters) and ſome are ſigns but conſequently ſecondarily, and not eſſentially as intended by the Inſtitutor (ſo hills and trees may ſhew us what a clock it is: And ſo every creature ſignifyeth ſome good of mercy or duty, and may be an object of holy meditation: ſo the colour and ſhape of our clothes, may mind us of ſome good, which yet was none of the primary, or proper end of the maker or wearer,) 2. Signs are either arbitrary expreſſions, of a mans own mind in a matter, where he is let free, or they are covenanting ſigns between us and God in the Covenant of Grace, to work Grace on us as moral cauſes, and to engage us Sacramentally to him; ſuch we conceive the Croſs in Baptiſme to be. The Preface to the Common Prayer-book ſaith (They are apt to teach and excite, &c. Which is a moral operation of Grace: And the Canon ſaith It is an honourable badge, whereby the Infant is dedicated to him that died on the Croſs, We are ſigned with it (in token that hereafter we ſhall not be aſhamed to confeſs the faith of Chriſt crucified, and manfully to fight, &c.) now if a thing may be commanded meerly as a decent circumſtance of worſhip, yet it is unproved that a thing, that in its nature as inſtituted, and in the primary intention is thus ſacramentally to dedicate and ingage us in Covenant to God, by ſignifying the grace and duty of the Covenant be lawfully commanded by man. 1. Decent Circumſtances are neceſſary in genere; There muſt be ſome fit Time, Place, Geſture, Veſture, (as ſuch) Utenſils, &c. But that there be ſome ſuch dedicating engaging ſigns, in our covenanting with God ſignifying the Grace of the Covenant, and our ſtate and duty as Souldiers under Chriſt (beſides Gods Sacraments) this is not neceſſary in genere, and therefore it is not left to man to determine de ſpecie. 2. If there be any reaſon for this uſe of the Croſs, it muſt be ſuch as was in the Apoſtles days, and concerneth the univerſal Church in all ages and places, and then [Page] the Apoſtles would have taken care of it; Thus much here in brief of ſigns, and more anon when you again call us to it.

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[To the ſecond) that it is not a violation of Chriſts Royalty to make ſuch Laws for decercy, but an exerciſe of his power and authority, which §. 9. [...]. 2. he hath given to the Church: And the diſobedience to ſuch commands of Euperiours is plainly a violation of his Royalty. As it is no violation of the Kings Authority, when his Magiſtrates command things according to his Laws; But diſobedience to the command of thoſe Injunctions of his Deputies, is violation of his Authority; Again, it can be no impeachment of Chriſts Laws as inſufficient, to make ſuch Laws for decency, ſince our Saviour as is evident by the Precepts themſelves, did not intend by them to determine, every minute and circumſtance of time, place, manner of performance, and the like, but only to command in general the ſubstance of thoſe duties, and the right ends that ſhould be aimed at in the performance, and then left every man in particular (whom for that purpoſe he made reaſonable) to guide himſelf by rules of reaſon, for private Services; And appointed Governours of the Church, to determine ſuch particularities for the publick: Thus our Lord commanded Prayers, Faſting, &c. for the times and places of performance; he did not determine every of them, but left them to be guided as we have ſaid; So that it is no impeachment of his Laws as inſufficient, to make Laws for determining thoſe particulars of decency, which himſelf did not, as is plain by his Precepts, intend to determine but left us Governours for that purpoſe, to whom he ſaid, As my Father, ſent me, even ſo ſend I you, and let all things be done decently, and in order; of whom he hath ſaid to us, Obey thoſe that have the over ſight over you; and told us that if we will not hear his Church we muſt not be accounted as Chriſtians, but Heathens and Publicans; And yet nevertheleſs they will not hear it, and obey it in ſo ſmall a matter, as a circumſtance of time, place, habit, or the like, which ſhe thinks decent and fit, and yet will be accounted for the beſt Chriſtians, and tell us that it is the very awe of Gods Law, Deut. 12. 32. that keeps them from obedience to the Church in theſe commands, not well conſidering that it cannot be any adding to the Word of God, to command things for order and decency which the Word of God commands to be done ſo as they be not commanded as Gods immediate Word, but as the Laws of men, but that it is undenyably adding to the Word of God, to ſay that Superiours may not command ſuch things, which God hath no where forbidden, and taking from the Word of God, to deny that power to men, which Gods Word hath forgiven them.]

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Repl. To make Laws [to determine of undetermined circumſtances neceſſary in genere, to be ſome way determined and left to Magiſtrates, or Miniſters de specie, and to do this according to the general rules of Scripture, and in order to the main end, and not againſt it. and is not againſt the Royalty or will of Chriſt; But to make new dedicating covenanting Symboles, to ſignify the doctrine of the Covenant of Grace, and ſolemnly ingage us unto God, and place thoſe in the publick worſhip, which are not meet Circumſtances, but ſubſtantial inſtitutions, not neceſſary in genere (that there ſhould be any ſuch at all, beſides Gods Sacraments,) we fear this is a violation of the Royalty of Chriſt, and a reflection on his Laws as inſufficient: for firſt, if it belong to the power proper to Chriſt, then it is a violation of his Royalty for any man to exerciſe it; But it belongeth to the power proper to Chriſt: ergo, &c. The minor is proved thus, If it belong to the univerſal head, or Ruler of the Church as ſuch, then it belongs to the power proper to Chriſt (for we are ready to prove there is none under him, no univerſal head or ruler perſonally, or collectively and civilly one,) But &c. If in the reaſon of it, it ſhould be the matter of an univerſal Law, if of any then it ſhould be the work of the univerſal Lawgiver, if any: But &c. If in the reaſon of it, it be equally uſeful to the Church univerſal, as to any particular Church or age, then it ſhould according to the reaſon of it, be the matter of an univerſal Law, if of any: But, &c. it hath the ſame aptitude, to engage us to a duty of univerſal neceſſity, and hath no reaſon proper to this age or place for it, but common to all. Moreover it is no where committed to the power or care of man, ergo it is proper to the care and power of Chriſt, no Text is ſhewed that giveth man power in ſuch things: To do all things decently and orderly, and to edification is no giving of power on that pretence to make new Covenanting dedicating ſignes, to do Gods work decently, &c. is not to make more ſuch of our own heads: It is but the right modifying of the work already ſet us. And to do all decently, orderly, and to edification, was a duty in Moſes time, when yet ſuch things as theſe in queſtion might not be added by any but God: (when we ſay by God, we mean by his inſpired Inſtruments, and when we ſay by Chriſt, we mean by his inſpired Inſtruments:) If we ſhould make Laws that every one is publickly to taſt Vinegar, and Gall, as a ſign that we are not aſhamed of, but reſolved through all fleſh diſpleaſing difficulties to follow Chriſt, that died ſo, and thus to engage, and dedicate our ſelves to him, this were to do more, then to do [all things decently, and orderly which he appointed: If milk were to be publickly ſucked or drunk, by all in profeſſion, that we will feed on the ſincere milk of his word, and ſo dedicate us to him by Covenant, or [Page] if we were to put on an Helmet, & other Armour in token that we will be his Souldiers to the death, and manfully fight under, &c. Theſe engagements by ſuch publick ſigns, are Sacraments in the ſenſe, as the word was uſed of old, when it ſignified a Souldiers ſolemn lyſting or Covenanting with his Commander. Thus by diſtinguiſhing decent and orderly modes, and Circumſtances neceſſary in genere, from new ordinances, even ſolemn dedicating, covenanting or ſuch like myſtical ſigns, we have ſhewed you what we grant, and where you fail, and what is indeed a wrong to Chriſt, and an accuſation of his Laws and what not: and how unjuſt your following accuſation of us is: (who never yet told you, we would be accounted the beſt Chriſtians, but to deſire to pleaſe Chriſt as near as we can, is not blame worthy.) Abundance of things of leſſer moment than theſe are commanded by God in the Law, to which he added that ſanction Deut 12. 32. What ever things I command thee, &c. And we conceive that the words [as my Father ſent me ſo &c.] had ſome what proper to the extraordinary miſſion: and if he hear not the Church &c. is neither ſpoken of a Church univerſal, nor of Magiſtrates making Laws for ſuch Ceremonies, or ſigns. But if he hear not the Church, with which he was in Communion, and which admoniſheth him for his ſin, let the Church reject him from their Communion.

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[The command for decent Ceremonies may still continue in the §. 10. A. 3. Church, notwithſtanding the 12. of Deut. and ſo it may too for all the exceptions taken againſt them, by ſundry learned, pious, and Orthodox perſons who have judged them, they ſay, unwarrantable. And if Laws may be abrogated aſſoon as thoſe that liſt not to obey will except againſt them, the world muſt run into confuſion. But thoſe that except are weak Brethren, whom by Chriſts Precept and example we muſt not offend. If by weak we underſtand ignorant, they would take it ill to be ſo accounted, and it is their own fault if they be, there having been much written, as may ſatisfy any that have a mind to be ſatisfied: And as King James of bleſſed memory ſaid at Hampton-Court. If after ſo many years preaching of the Goſpel, there be any yet unſatisfied, I doubt it proceeds rather out of ſtubborneſſe of opinion than out of tenderneſſe of Conſcience, If by tenderneſſe of Conſcience they mean, a fearfulneſſe to ſin, this would make them moſt eaſy to be ſatisfied, becauſe moſt fearful to diſobey ſuperiours. But ſuppoſe there be any ſo ſcrupulous as not ſatisfied with what hath been written, the Church may ſtill without ſin urge her command for theſe decent Ceremonies, and not be guilty of offending her weak brother, for ſince the ſcandal is taken[Page]by him, not given by her, it is he that by vain ſcrupuloſity offends himſelf, and layes the ſtumbling-block in his own way.]

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Repl. But the command for mans Inſtitution of a new worſhip of God, or of Rites Sacramental, or ſo like to Sacraments as the Croſſe is, or for the unneceſſary Impoſition of unneceſſary things, which ſhould be left to every prudent Miniſters diſcretion, and this upon pain of being caſt out of the Church or Miniſtry, and the Law for ſubſcribing that all theſe are lawful, and for ſwearing obedience to the Biſhops, all theſe Laws are not to be found in Scripture. If you ſhould but command your Servant to do what you bid him decently and orderly, you would think he miſtook you, if upon that pretence he would do any other work, which he could but ſay tended to the decency of yours. And we would gladly hear what you think your ſelves is forbidden in Deut. 12. 32. If not ſuch humane Ordinances? And why you forbear giving the truer ſenſe of the Text. It is a ſad caſe with the poor Church, when Gods wiſdome, that made a few and neceſſary things the matter of his Churches concord, is no more valued; But we will be wiſer, and when the experience of the Church that hath been torn into pieces 1400. years, by mens Inventions, and needleſs uſages, and Impoſitions, is yet of no more force with us that come after them, but what ever can be ſaid or done, or ſeen, we will ſtill make Laws, that all men ſhall be tantum non, unchriſtened and damned, (that is caſt out of the Miniſtry or Church communion) that will not wear this or that, or bow thus or thus, or look this way or that way, or ſay this word or that word; and when we have laid ſuch a needleſs ſnare, we will uncharitably cry out the world will be brought into cofuſion, becauſe men that liſt not to obey, would have the Laws abrogated. Where hath Chriſt ſet you to make ſuch Laws? Is it not work enough for us & you to obey the Laws that he hath made? Why made he none for poſtures, and veſtures, & words & teaching ſigns of this nature, if he would have had them: If he had not told us that there is one Lawgiver, one Lord, and that his word is able to make us wiſe unto Salvation, and that he would lay no greater burden on us, than neceſſary things, and would not have us deſpiſe, or judge each other on ſuch occaſions: If he had but told us, that he left any Officers after his inſpired Apoſtles, for the making of Ceremonies, or new Laws of worſhip, or teaching engaging ſigns for the Church, we would as gladly underſtand and obey his will in theſe things as you, what hurt is it to us, to uſe a Croſſe, or other Ceremony, if it were not for fear of diſobeying God? Enforce Gods Laws upon us zealouſly, if you will, and ſee if we will diſobey. But that the world ſhall run into confuſion, rather than we ſhall have leave to ſerve God as Peter and Paul did, without Croſſing, Surplices, and Kneeling at the Sacrament, and then that we ſhall be reproached as the cauſe of all by our diſobedience, God hath told the world by his word, and will tell them by his Judgements that this is not his way to Unity and Peace. As to the Argument from your Brethrens weakneſſe we ſay firſt, It is not your ſtrength to ſlight it or them: Nor is it their weakneſſe that they are willing to be eſteemed weak. The Apoſtle called thoſe weak that placed a neceſſity in indifferent things, Rom. 14, And not thoſe that underſtood their indifferency; But the truth is the nature of things indifferent, is not well undeſtood by all on either ſide, ſome may think evil of ſome things that deſerve it not, and in this they are weak, though in other matters they may be ſtrong. And for the reſt we ſpeak according to the worſt that you your ſelves can charitably ſuppoſe, you can ſay no more of them, but that they are weaker, that is, in this know leſſe than you, though perhaps we may take them to be ſtronger, that is, to be more in the right, yet are we nor ſo confident as to cenſure you, or others; but ſpeak of things difficult, and doubtful as they are. But how prove you it, we would take it ill, to be our ſelves, or have thoſe we ſpeak of accounted ignorant, in ſuch things as theſe uſe us no worſe than the ignorant ſhould be uſed: and till you would turn a man out of the Miniſtry, or Church for being ignorant of the nature of a Ceremony, (which never [Page] was in his Creed, the Decalogue or Scripture) dealt not ſo by us, that would be wiſer if we knew how. That all our ignorance is our own fault we deny not, but it is an expreſſe of confidence and uncharitableneſſe to rell us, that there is ſo very much written as may ſatisfie any man that hath a mind to be ſatisfied, and when we profeſſe in his ſight that knoweth the hearts, that we have a mind to be ſatisfied, and would know the truth at what rate ſoever if we knew how, what would you have us do that we do not, to be ſatisfied? Do we not read as much for Ceremonies, as the diſſenters uſe to do againſt them? Many Books againſt them are yet unanſwered, and we never ſhunned any publick, or private conference with any of you, and ſuch reaſonings as theſe are not like to convince us. If you will be the judges of your brethrens hearts, and ſay it is not tenderneſſe of Conſcience, but ſtubbornneſſe, we ſhall refer that to the day when your hearts, and ours, ſhall be opened, Muſt none be tender Conſcienc'd that dare not venture to obey you in ſuch things? When you may with undoubted ſafety forbear the impoſing of your Ceremonies, and ſo forbear the caſting out of your brethren, if you will not, who ſhews leſſe tenderneſſe of Conſcience? That the ſcandal is taken and not given, is ſtill the thing in queſtion, as to many things: and if it were not juſt occaſion of oftence, you ought not to lay that which anothers weakneſſe will turn into a ſtumbling block unneceſſarily before them; if the Apoſtles Argument be good Rom. 14. the Church may not urge unlawful things, nor things meerly lawful upon ſuch penalties as will exclude things neceſſary. If an idle word be to be accounted for, an idle Law is not laudable, much leſs when all men muſt be excluded the Miniſtry, or Communion that ſcruple it: when yet a man may be a prophan ſwearer, for 12 pence an oath, and may ſwear an hundred times before he payes that 12 pence. A Papiſt ſhall pay 12 pence for not coming to Church, and a Proteſtant be thruſt out of your Communion, for not kneeling at the Sacrament, and a Miniſter ſuſpended, impriſoned, undone for not croſſing a Child or wearing a Surplice: May Magiſtrates, or the Church thus urge their commands? Can any thing be ſpoken plainer, than the Scripture ſpeaks againſt this courſe? And would you make the world believe that the brethren that do not all that you bid them are ſo unreaſonably and obſtinately ſcrupulons, as to have no matter of offence, but what they lay before themſelves? when they have the practice of the Apoſtles, and the cuſtom of the Primitive Church, for many hundred years againſt you, and this called by them an Apoſtolical tradition, and decreed by the moſt uncharitable Councils that ever were. If you had but one of theſe (the decree of a General Council, or practiſe of all the pureſt Churches alone) for one of your Ceremonies, you would think him uncharitable, that ſo reproached you for pretending Conſcience.

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Sect. 11. The caſe of St. Paul not eating of fleſh, if it offended his Brother, is nothing to the purpoſe, who there ſpeaks of things not commanded either by God, or by his Church, neither having in them any thing of decency, or fignificancy to ſerve in the Church, St. Paul would deny himſelf his own liberty, rather than offend his Brother, but if any man breaks a juſt Law or Custom of the Church, he brands her for a lover of Schiſm, and Sedition, 1 Cor. 11. 16.

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Reply. But becauſe at our laſt meeting it was ſaid with ſo much confidence by one, that the caſe in Rom, 14. and 15. was nothing to ours, we ſhall here ſay the more to what you ſay, that St. Pauls not eating fleſh is nothing to the purpoſe: your reaſons are, firſt, becauſe he ſpeaks of nothing commanded by God or his Church. Secondly, not of any thing of decency or ſignificancy to ſerve in the Church. To the firſt, we have oft told you, that which is undenyable; Firſt, that Paul was a Governour of that Church himſelf, that had no ſuperiour to controule him. [Page] If you ſay that he then wrote not as a Governour; we anſwer, Yes: For he wrote as an Apoſtle, and wrote the Epiſtle that was to be a ſtanding Law or Canon to them: If this be not an act of his Office, and Authority, there was none ſuch; And then you muſt ſay the like of all the reſt of the Epiſtles. 2ly: Moreover, as Paul the Apoſtle excludeth all ſuch impoſitions; ſo he wrote to all the reſident Paſtours that were at Rome, for he wrote to the whole Church: and therefore theſe commands extend to the Governours, that they make not ſuch things the matter of Contempt or Cenſuces, or any uncharitable Courſe, but bear with one another in them. Will you call men obſtinate ſelf-offenders, that differ from you, when you have no better anſwers then theſe, to the plain deciſions of the Holy Ghoſt? What we ſpeak of Rom. 14. 15. we ſpeak alſo of 1 Cor. 8. And 3ly. It is to the Rulers of the Church, that we are ſpeaking, and it is they that anſwer us: and ſhall the Rulers ſay [If it were not a thing commanded we might bear with you] when it is themſelves that command them eccleſiaſtically; and we intreat them but to forbear that, and to concurre with us in petitioning the King, to forbear commanding them coercively, who no doubt will eaſily for bear it, if they do their part. 4ly. Yea, à fortiori, it layeth a heavier charge on ſuch Governours, then others: If it be ſo heynous a ſin as Paul maketh it, to cenſure or deſpiſe one another, for meat, and daies, and ſuch like things; how much more to excommunicate, ſilence, and undo one another, & deprive thouſands of ſouls of the preaching of the Goſpel that conſented not to their Paſtours non-conformity? 5ly. Paul letteth you know, that theſe things are not the Center, or matter of our neceſſary concord, but of mutual forbearance, & therefore condemneth all that will make them neceſſary to our united Miniſtry, or Communion. And the difference is wholly to the advantage of our cauſe: For thoſe that Paul ſpake to, were not come ſo high as to go about to force others to do as they did: but only to deſpiſe them for not doing it. 2. And therefore to your ſecond Reaſon we anſwer. 1. If the things had been different, yet ſo was Pauls injunction different from our Requeſt; For Paul goeth ſo high as to command them to deny their own liberty in not eating lawfull meats themſelves, leſt they offend and hurt their brethren: whereas we are now deſiring you, that you would not force others to do that which they take to be a ſin, and that with penalties that fall heavier on the Church then on them. They had on both ſides fairer pretences then you have: The Caſes before us to be compared, are four; The Caſe of the Refuſers of meats, and obſervers of daies then; The Caſe of the uſers of thoſe meats and non-obſervers of thoſe daies; The Caſe of our Impoſers; And the Caſe of non-Conformiſts. The pretence of their Refuſers of [Page] meats had in 1 Cor. 8. was that being offered to Idols; they thought it made them partakers of the Idolatry, & ſo they ſinn'd through weakneſs in being offended at others, and cenſuring them that uſed their liberty: And had they not here a fairer pretence, for their offence and cenſures, than you for your impoſitions? you cannot ſhew half ſo great an appearance of good in the things commanded, as they could do of evil in the things for which they were offended. And the offended cenſurer in Rom. 14. had this pretence, that the thing was forbidden in Gods own Law, even the meats, which he refuſed; and the daies commanded which he obſerved: and he knew not that the Law in theſe matters of Order & Ceremony was abrogated (which Peter was ignorant of, when he refuſed to eat things common and unclean.) But you have no pretence of Gods own command, for the matter of your impoſitions, as theſe men had for the matter of their offence and cenſure, ſo that here you are in the worſer-ſide. And for the other party that in 1 Cor. 8. abuſed their liberty, and Rom. 14. deſpiſed their brethren, they had a double pretence: one was that it was their liberty, and if every ſcrupulous party ſhould drive them from their lawfull meat and drink, they knew not whither they might drive them: another was, that the Law was abrogated by Chriſt; and therefore if they complied in practice with the ſcrupulous, or did not ſhew their difference, they might ſeem to be guilty of the reſtoring of the Law, and complying with the Jews, and the Hereticks, that both then were enemies to the Church, and agreed in this: Had not theſe men now a far fairer pretence for eating 1 Cor. 8. and for the diſſent ſhewed Rom. 14. then you ever yet produced for forcing others from Miniſtry and Church into ſin and Hell, if they will not obey you againſt their conſciences, and all for that which you never pretended to ſhew a command of God for, and others ſhew you, as they think, Scripture and Councils, and cuſtomes againſt. To tell us then that Paul ſpake of things [not decent, and ſign ficant] is [pardon our plaineſs] to ſay much leſs then nothing: For it was not againſt impoſing that Paul ſpake, but uſing, and not uſing cenſuring, and deſpiſing; And their Arguments were (ſutable to their cauſe) of another kind of moment, then decency, or indecency, ſignificancy or inſignificancy, even from ſuppoſed Idolatry, rejecting Gods Law, and complying with the Jews and Hereticks, in reſtoring the Law, and caſting away the liberties purchaſed by Chriſt even in their private eating, & drinking. To be no more tedious now, we humbly offer in any way convenient to try out with that Reverend brother tha [...] ſo confidently aſſerted the diſparity of the Caſes, and to prove that theſe Scriptures, moſt plainly condemn your impoſitions now in queſtion, though we ſhould have thought that one impartial reading of them might [Page] end the controverſy, and ſave the Church and you from the ſad effects. As to that 1 Cor. 11. 16. We anſwer, firſt, it is uncertain whether the word Cuſtom referr to the matter of Hair, or to Contention: ſo many Expoſitours judge (q. d. The Churches of God are not contentious) 2d. Here is no inſtitution (muchleſs by fallible men) of new Covenanting, dedicating, or teaching Symbols or Ceremony, nor is here any unneceſſary thing enjoyned: but that which nature, and the cuſtom of the countrey, had made ſo decent as that the oppoſite would have been abuſively undecent: This is not your caſe. A Croſs or Surplice, is not decent by nature, or common reputation, but by inſtitution (that is not all: for if it be not inſtituted becauſe decent, it will not be decent becauſe inſtituted); nor are theſe ſodecent, as the oppoſite to be indecent. The Apoſtles worſhipped God as decently without them, as you do with them; the Miniſter prayeth in the Pulpit as decently without the Surplice, as in the reading place with it. 3d. Paul doth but exhort them to this undoubted comlineſs, (as you may well do, if men will do any thing which nature or common reputation makes to be ſlovenly, unmannerly or indecent, as being covered in prayer or ſinging Pſalms, or any ſuch like, about which we will never differ with you,) but even here he talks not of force, or ſuch penalties as tend to the greater hurt of the Church, and the ruine of the perſon.

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Sect. 12. A. 4. That theſe Ceremonies have occaſioned many diviſions, is no more fault of theirs, then it was of the Goſpel that the preaching of it occaſioned ſtrife, betwixt father and ſon, &c. The true cauſe of thoſe diviſions is the cauſe of ours, which S. Jam. tels us is Laſt, and inordinate deſires of honors or wealth, or licentiouſneſs, or the like; were theſe Ceremonies laid aſide, there would be the ſame diviſions, if ſome, who think Moſes and Aaron took too much upon them, may be ſuffered to deceive the people, and to raiſe in them vain fears and jealouſies of their Governours: but if all men would as they ought, ſtudy peace and quietneſs, they would find other and better fruits of theſe Laws of Rites and Ceremonies; as edification, decency, order and beauty in the ſervice and worſhip of God.

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Reply. Whether the Ceremonies be as innocent, as to diviſions, as the Goſpel, (a ſtrange aſſertion) will better appear when what we have ſaid, and what is more fully ſaid by Dr. Ames, Bradſhaw, and others, is well anſwered. If the true cauſe of our diviſions, be as you ſay (luſt and inordinate deſires of honours or wealth, or licentiouſneſs) then the party that is moſt luſtfull, ambitious, covetous, and licentious, are likeſt to be moſt the cauſe. And for luſt, and licentiouſneſs, we ſhould take it for a great attainment of our ends, if you will be intreated to turn the edge of your ſeverity againſt the luſtfull, and licentious: O that [Page] you would keep them out of the Pulpits, and out of the communion of the Church, till they reform! And for our ſelves, we ſhall take your admonitions, or ſeverities, thankfully, when ever we are convicted by you of any ſuch ſins: We are loath to enter upon ſuch compariſon, between the Miniſters ejected (for the moſt part), and thoſe that are in their Rooms, as tends to ſhew by this Rule who are likeſt to be the dividers. And for inordinate deſire of honors and wealth, between your Lordſhips and us; we are contented that this Cauſe be decided by all England, even by our enemies at the firſt hearing, without any further vindication of our ſelves; and ſo let it be judged who are the dividers: only we muſt ſay, that your intimation of this Charge on us that ſeek not for Biſhopricks, Deaneries, Archdeaconries, or any of your preferments; that deſire not, nor could accept pluralities of Benefices, with cure of ſouls; that never ſought for more then food and raiment with the Liberty of our Miniſtery, even one place with a tolerable maintenance, whoſe provoking cauſe hath been our conſtant oppoſition, to the Honors, Wealth, Lordſhips, and pluralities of the Clergy; yea who would be glad, on the behalf of the poor Congregations, if many of our brethren might have leave to preach to their Flocks for nothing; we ſay, your intimation maketh us lift up our hearts, and hands to heaven, and think, Oh what is man! What may not by ſome Hiſtory be told the world! Oh how deſirable is the bleſſed day of the righteous univerſal judgment of the Lord! how ſmall a matter till then, ſhould it be to us to be judged of man? we hope upon pretence of not ſuffering us to deceive the people, you will not deny us liberty to preach the neceſſary ſaving truths of the Goſpel, conſidering how terrible a Symptom, and Prognoſtick, this was in the Jews, 1 Theſ. 2 15, 16. Who both killed the Lord Jeſus, and their own Prophets, and perſecuted the Apoſtles, and God they pleaſed not, and were contrary to all men, forbidding to preach to the Gentiles, that they might be ſaved, to fill up their ſins alwaies: for wrath was come upon them to the utmoſt. We can as eaſily bear what ever you can inflict upon us, as the hinderers of the Goſpel, and ſilencers of faithfull Miniſters, and troublers of the Churches, can bear what God will inflict on them. And ſo the will of the Lord be done.

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Sect. 13. Cer. 3. There hath been ſo much ſaid not only of the lawfulneſs, but alſo of the conveniencies of thoſe Ceremonies mentioned, that nothing can be added: This in brief may here ſuffice for the Surplice, that reaſon and experience teaches, that decent ornaments, and habits, preſerve reverence and awe; held therefore neceſſary to the Solemnity of Royal Acts, and Acts of juſtice: and why not as well to the Solemnity of Religious Worſhip? And in particular no habit more ſuitable then white linnen which reſembles purity,[Page]and beauty, wherein Angels have appeared, Rev. 15. Fit for thoſe whom the Scripture calls Angels; and this habit was ancient; Chryſo. Ho. 60. ad pop. Antioch.

§

Repl. Firſt, if nothing can be added, then we doubt the unanſwered writings extant againſt theſe impoſitions, will never be well anſwered. 2ly. We are deſirous, that no indecent Veſtures or habits, be uſed in Gods ſervice. Thoſe that Scruple the ſurplice do it not as it is a habit determined of, as decent; but as they think it is made a holy veſtment, and ſo part of external worſhip, as Aarons veſtments were (as may be ſeen in the Arguments of Cotton, and Nicholls lately printed together.)

14

Sect. 14. The Croſs was alwaies uſed in the Church, in immortali lavacro, Tertul. And therefore to teſtify our Communion with them, as we are taught to do in our Creed, as alſo in token that we ſhall not be aſhamed of the Croſs of Chriſt, it is fit to be uſed ſtill, and we conceive cannot trouble the conſcience of any that have a mind to be ſatisfied.

§

Repl. That the Croſs was alwaies uſed in the Church in baptiſm is an aſſertion certainly untrue, and ſuch as we never heard or read till now: Do you believe it was uſed in the baptiſm of the Eunuch, Lydia, the Jaylor, Cornelius, the 300. Acts 3. or in thoſe times? And when it did come up, it was with Chriſm, and not ever any tranſient Image, and therefore you ſo far differ from the uſers. 2ly. The condemnation of genu flection on the Lords daies in adoration, was at leaſt as ancient and univerſall, and commanded by Councils when the Croſs was not, and yet you can diſpenſe with that, and many ſuch uſages. And if you will your ſelves fall in with cuſtome, yet every ancient common cuſtome, was never intended to be a matter of neceſſity to union or toleration of our brethren: uſe no other force about the Croſs, than the Church then did. 3ly. Your ſaying that [you conceive it cannot trouble the conſcience of any that have a mind to be ſatisfied] doth but expreſs your uncharitable cenſoriouſneſs, while your brethren have ſtudied and prayed and conferred for ſatisfaction, (its like as much as you,) and profeſs their earneſt deſire of it, and their readineſs to hear or read any thing that you have to ſay in order to their ſatisfaction.

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Sect. 15. The poſture of kneeling beſt ſuites at the Communion, as the moſt convenient, and ſo moſt decent for us, when we are to receive, as it were from Gods hand, the greateſt of Seals of the Kingdom of heaven: he that thinks he may do this ſitting, let him remember the Prophet Mal. Offer this to thy Prince to receive his Seal, from his own hand ſitting, ſee if he will accept of it. When the Church did ſtand at her prayers, the manner of receiving was more Adorantiun. S. Aug. Pſal. 98. Cyril. Catech. Myſtag. 5. Rahter more then [Page]at prayers, ſince ſtanding at Prayer hath been generally left, and kneeling uſed inſtead of that, (as the Church may vary in ſuch indifferent things); now to ſtand at Communion, when we keel at Prayers were not decent, much leſſe to ſit, which was never the uſe of the beſt times.

§

Reply. To all this about Kneeling we ſay firſt, we have conſidered the Text in Mal. and what you ſay, and yet firſt, we find that our Betters even Chriſts Apoſtles, and the univerſal Church for many hundred years thought not kneeling more decent, nor did the Church in the firſt Age think ſitting unmeet in that ſervice to the King of the Church; and we hope you reprehend them not. 2ly. You require not the Adult that are baptized, to receive that Seal or Sacrament kneeling. 3ly. When kneeling at Prayers was in uſe, in the Apoſtles times, yet kneeling in the reception of the Sacrament was not. 4ly. Why can you ſo lightly put off both the practice, and Canons of the Church, in this more then in other ſuch things? However you cannot here deny de facto, but that kneeling on the Lords dayes in the receiving of the Sacrament was for many hundred yeares of the purer times of the Church diſ-uſed, and condemned; And why do you not tell us what other general Council repealed this, that we may ſee whether it be ſuch as we are any way bound by? When you ſay [the Church may vary in ſuch indifferent things.] Firſt, if kneeling or ſtanding at prayer be an indifferent thing, then ſo are they at this Sacrament. 2ly. Then you follow the changes, and we the old pattern. 3ly. Then the Canons of general Councils, and Cuſtomes pretended to be from Apoſtolical tradition may be changed. 4ly. What is it that you call the Church, that changeth, or may change theſe? A Council or a popular cuſtome? Bring us not under a forraign power. 5ly. The thing then being ſo indifferent and changeable, you may change it if you pleaſe for ends that are not indifferent. 6ly. And if now the Miniſters may pray ſtanding, why may not the people receive ſtanding. 7ly. When you ſay that to ſit was never the uſe of the beſt times] you deny the Apoſtles and primitive times to be the beſt: as to the extent of the Church they were not the beſt, but as to purity of adminiſtrations they were.

16

Sect. 16. That there were ancient Liturgies in the Church is evident, S. Chryſoſtom, S. Baſil, and others, and the Greeks tells us of S. James's, much older then they; and though we find not in all ages whole Liturgies, yet it is certain that there were ſuch in the oldeſt times, by thoſe parts which are extant, as Surſum Corda, &c. Gloria Patri, &c. Benedicite, Hymnus, Cherubinus, &c. Verè dignum & juſtum, &c. Dominus vobiſcum. Et cum ſpiritu tuo, with divers others. Though thoſe that are extant may be interpolated, yet ſuch things as are found in them all conſiſtent to Catholick and primitive[Page]doctrine, may well be preſumed to have been from the firſt, eſpecially ſince we find no original of theſe Liturgies from general Councils.

§

Reply. We know there wanteth not a Lindanus, a Coccius, to tell the world of S. Peters Liturgy, which yet prayeth that by the interceſſion of S. Peter, and Paul, we may be defended, &c, and mentioneth Linus, Cletus, Clemens, Cornelius, Cyprian, Lucia, Barbara, and abundance ſuch: ſhall we therefore conclude, that there were Liturgies from the firſt? and that what is here conſentient to Antiquity, was in it? There wants not a Marg. de la Bigne, à Greg. de Valent. à Coccius to commend to us the Liturgy of Mark, that prayeth, Protege Civitatem iſtam proper Martyrem tuum & Evangeliſtam Marcum, &c. And tells us, that the King where the Authour lived was an Orthodox Chriſtian, and prayeth for the Pope, Subdeacons, Lelors, Cantors, Monks, &c. Muſt we therefore believe that all that's Orthodox in it is ancient? So there wants not a Bign. Bellarm. &c. to tell us of S. James his Liturgy, that mentions the Confeſſours, the Deiparam, the Anchorets, &c. which made Bellarm. himſelf ſay [de Liturgia Jacobi ſic ſentio, Eam aut non eſſe ejus, aut multa à poſterioribus eidem addita ſunt]. And muſt we prove the Antiquity of Liturgies by this, or try ours by it? There wants not a Sainctetius, a Bellarm. a Valentia, a Pereſius to predicate the Liturgy of S. Baſil, as bearing witneſſe to tranſubſtantiation, for the ſacrifice of the Maſſe for praying to Saints, &c. When yet the exceeding diſagreement of Copies, the difference of ſome forms from Baſils ordinary forms, the prayers for the moſt pious and faithful Emperours, ſhew it unlikely to have been Baſils: many predicate Chryſoſtomes Maſſe or Liturgie, as making for praying to the dead, and for them, the propitiatory Sacrifice of the Maſſe, &c. when in one edition, Chryſoſtom is prayed to in it, ſaith Cook: in another. Nicolaus, and Alexius that lived 1080 is mentioned: in another, doctrines are contained (as de Contaminata Maria) &c. clean contrary to Chryſoſtoms doctrine: muſt we now conclude that all is ancient, that is Orthodox, when one Copy is ſcarce like another? or can we try our Liturgies by ſuch as this? The ſhreds cited by you prove a Liturgie indeed, ſuch as we have uſed while the Common Prayer-book was not uſed, where the Pſalms, the words of Baptiſm, and the words of Conſecration, commemoration and delivery of the Lords Supper, and many other, were uſed in a conſtant form, when other parts were uſed as the Miniſter found moſt meet ſo Surſum Corda was but a warning before, or in the midſt of devotion, ſuch as our [Let us pray] and will no more prove that the ſubſtance of prayer was not left to the Miniſter's preſent or prepared Conceptions, than Ite miſſa eſt, will prove it. The Gloria patri Bellarm. himſelf ſaith, according to the common opinion was formed [Page] in the council of Nice, which was in the 4th Century. And even then ſuch a particular teſtimony againſt the Arrians might well ſtand with a body of unimpoſed prayers, and rather ſhewes that in other things they were left at liberty; If the Benedicite, the Hymnes, or other paſſages here mentioned, will prove ſuch a Liturgy as pleaſeth you, we pray you bear with our way of worſhip, which hath more of Hymnes and other forms then theſe come to; That theſe Liturgies had no original from generall Councils addes nothing with us to their Authority, but ſheweth that they had an arbitrary original: and all ſet together, ſhews that then they had many Liturgies in one Prince's Dominion, and thoſe alterable, and not forced, and that they took not one Liturgy to be any neceſſary means to the Churches unity or peace, but bore with thoſe that uſed various at diſcretion. We well remember that Tertull, tells the Heathens that Chriſtians ſhewed by their conceived Hymnes, that they were ſober at their religious feaſts, it being their cuſtome [ut quiſque de ſcripturis ſanctis, vel de proprio ingenio poteſt, provocetur in medium Deo canere] Apol. cap. 39. Note here 1. that though there be more need of forms for ſinging then for praying. yet even in this, the Chriſtians in publick had then a liberty of doing it de proprio ingenio, and by their own wit or parts. 2. That thoſe that did not de proprio ingenio, did it de ſcripturis ſanctis, and that there is no mention of any other Liturgy, from which they fetch ſo much as their Hymnes. And the ſame Tertul. Apol. cap. 30. deſcribing the Chriſtians publick prayers ſaith [ſine monitore, quia de pectore, oramus] [we pray without a Monitor or promptor, becauſe we do it from the heart, or from our own breaſt,] And before him Juſt. Mart. Ap. 2. p. 77. ſaith, [...]. But if all theſe words ſeem not plain enough to ſome, it is no wonder when they reſt not in the greater plainneſs of the holy Scriptures, where prayer is ſo frequently mentioned, as much of the imployment of believers; and ſo many directions, encouragements and exhortations given about it: and yet no Liturgy or ſtinted forms, except the Lords prayer, is preſcribed to them, or once made mention of, no man directed here to uſe ſuch, no man exhorted to get him a Prayerbook, or to read or learn it, or to beware that he adde or diminiſh not: whereas the holy Scriptures that were then given to the Church, men are exhorted to read, and ſtudy, and meditate in, and diſcourſe of, and make it their continual delight: and it's a wonder that David, that mentions it ſo oft in the 119. Pſalm, doth never mention the Liturgy, or Common-Prayer-Book, if they had any: And that Solomon, when he dedicated the houſe of Prayer without a Prayer-book, would onely begge of God, to hear [what Prayers, or what Supplication ſoever, ſhall be made [Page] of any man, or of all the people of Iſrael, when every one ſhall know his own ſore, and his own grief, and ſhall ſpread forth his hands in that houſe] 2 Chron. 6. 29. and that he giveth no hint of any Liturgie or form, ſo much as in thoſe common Calamities; and talkes of no other book then the knowledge of their own ſores, and their own griefs: And in the Caſe of Pſalmes, or ſinging unto God; where it is certain, that they had a Liturgy or form, (as we have,) they are carefully collected, preſerved, and delivered to us, as a choiſe part of the holy Scripture. And would it not have been ſo with the prayers? or would they have been altogether unmentioned, if they alſo had been there preſcribed to, and uſed by, the Church, as the Pſalmes were? Would Chriſt and his Apoſtles, even where they were purpoſely giving rules for prayer, and correcting its abuſe, as Matth. 6. 1 Cor. 14. &c. have never mentioned any forms but the Lord's Prayer, if they had appointed ſuch, or deſired ſuch to be impoſed, and obſerved? Theſe things are incredible to us when we moſt impartially conſider them. For our own parts, as we think it uncharitable to forbid the uſe of Spectacles to them that have weak eyes, or of Crutches to them that have weak Limbs; and as uncharitable to undo all that will not uſe them, whether they need them or not: ſo we can think no better of them, that will ſuffer none to uſe ſuch forms, that need them; or that will ſuffer none to pray, but in the words of other mens preſcribing, though they are at leaſt, as able as the preſcribers. And to conclude, we humbly crave, that ancient cuſtomes may not be uſed againſt themſelves, and us; and that you will not innovate, under the ſhelter of the name of Antiquity. Let thoſe things be freely uſed among us, that were ſo uſed in the pureſt primitive times. Let unity and peace be laid on nothing, on which they laid them not; let diverſity of Liturgies, and Ceremonies be allowed, where they allowed it. May we but have love and peace, on the Terms as the ancient Church enjoyed them, we ſhall then hope we may yet eſcape the hands of uncharitable deſtroying Zeal: we therefore humbly recommend to your obſervation the concurrent Teſtimony of the beſt Hiſtories of the Church concerning the diverſity of Liturgies, Ceremonies, and modal obſervances in the ſeveral Churches under one and the ſame civil Government: and how they then took it to be their duty to forbear each other in theſe matters, and how they made them not the teſt of their Communion, or center of their peace. Concerning the obſervation of Eaſter it ſelf, when other Holy dayes, and Ceremonies were urged, were leſſe ſtood upon, you have the judgement of Irenaeus, and the French Biſhops, in whoſe name he wrote in Euſeb. Hiſt. Eccl. l. 5. c: 23. Where they reprehend Victor for breaking peace with the [Page] Churches, that differed about the day, and the antecedent time of faſting, and tell him that the variety began, before their times, when yet they nevertheleſſe retained peace, and yet retain it; and the diſcord in their faſting declared, or commended the concord of their faith, that no man was rejected from Communion by Victor's, predeceſſors on that account, but they gave them the Sacrament, and maintained peace with them, and particularly Polycarp, and Anicetus, held Communion in the Euchariſt, notwithſtanding this difference. Baſil Epiſt. 63 doth plead his cauſe with the Presbyters, and whole Clergy of Neocaeſarea, that were offended at his new Pſalmodie, and his new order of Monaſticks: but he only defendeth himſelf, and urgeth none of them to imitate him, but telleth him alſo of the novelty of their own Liturgy, that it was not known in the time of their own late renowned Bp. Greg Thaumaturgus, telling them that they had kept nothing unchanged to that day of all that he was uſed to, (ſo great alterations in 40. years were made in the ſame Congregation) as he profeſſeth to pardon all ſuch things, ſo be it the principal things be kept ſafe. Socrat. Hiſt. Eccl. l. 5 [...]. c. 21. about the Eaſter difference ſaith, that neither the Apoſtles, nor the Goſpels, do impoſe a yoke of bondage on thoſe that betake themſelves to the doctrine of Chriſt, but left the Feaſt of Eaſter, and other Feſtivals, to the obſervation of the free and equal judgement of them that had received the benefits. And therefore becauſe men uſe to keep ſome Feſtivals, for the relaxing themſelves from labours, ſeveral perſons in ſeveral places, do celebrate, of cuſtom, the memorials of Chriſts paſſion arbitrarily, or at their own choice. For neither our Saviour, nor the Apoſtles commanded the keeping of them by any Law, nor threaten any mulct, or penalty, &c. It was the purpoſe of the Apoſtles not to make Laws for the keeping of Feſtivals, but to be Authours to us of the reaſon of right living, and of piety. And having ſhewed that it came up by private cuſtom, and not by Law, and having cited Irenaeus, as before he addeth, [that thoſe that agree in the ſame faith, do differ in point of Rites and Ceremonies] and inſtancing in divers, he concludeth that becauſe no man can ſhew in the monuments of writings, any Command concerning this, it is plain, that the Apoſtles herein permitted free power to every ones mind and will; that every man might do that which was good, without being induced by fear, or by neceſſity.] And having ſpoken of the diverſity of cuſtomes, about the Aſſemblies, Marriage, Baptiſm, &c. He tells us that even among the Novatians themſelves, there is a diverſity in their manner of their praying [and that among all the forms of Religions and parties, you can no where find two, that conſent among themſelves in the manner of their praying.] And repeating the decree of the Holy Ghoſt, [Page] Acts 15. [To impoſe no other burden but things neceſſary] he reprehendeth them that, neglecting this, will take Fornication as a thing indifferent; but ſtrive about Feſtivals, as if it were a matter of life, overturning Gods Laws, and making Laws to themſelves.] &c. And Sozomen Hiſt. Eccleſ. l. 7. c. 18. and 19. ſpeaketh to the ſame purpoſe, and tells us that the Novatians themſelves determined in a Synod at Sangar in Bythinia, that the difference about Eaſter being not a ſufficient Cauſe for breach of Communion, all ſhould abide in the ſame concord, and in the ſame Aſſembly, and every one ſhould celebrate this Feaſt as pleaſed himſelf: and this Canon they called [...], and c. 19. He ſaith of Victor, and Polycarp, that [they deſervedly judged it frivolous, or abſur'd, that thoſe ſhould be ſeparated on the account of a cuſtom, that conſented in the principal heads of Religion: For you cannot find the ſame traditions in all things alike, in all Churches, though they agree among themſelves] and inſtancing in ſome Countries, where there is but one Biſhop in many Cities, and in other Biſhops are ordained in the Villages.] After many other inſtances, he adds that they uſe not the ſame prayers, ſingings or readings, nor obſerve the ſame time of uſing them.] And what Liturgy was impoſed upon Conſtantine the Emperour, or what Biſhops or Synods, were then the makers of Lyturgies, when he himſelf made publick prayers for himſelf and auditory, and for his Souldiers? Euſeb. de vit. Conſtantini, l. 4. c. 18. 20, &c. But the diverſity, liberty, and change of Lyturgies in the Churches under the ſame Prince, are things ſo well known, as that we may ſuppoſe any further proof of it to be needleſs. In the concluſion therefore, we humbly beſeech you, that as Antiquity and the cuſtom of the Churches in the firſt ages, is that which is moſt commonly, and confidently pleaded againſt us, that your miſtake of Antiquity may not be to our Coſt, or paid ſo dear for, as the loſs of our Freedom, for the ſerving of God in the work of the Miniſtery to which we are called; we beſeech you let us not be ſilenced or caſt out of the Miniſtery or Church, for not uſing the Liturgy, Croſs, Surplice, kneeling at the Sacrament, till ye have either ſhewed the world that the practice or Canons of the Catholick Church hav [...] led you the way as doing it, or requiring it to be done. And make not that to neceſſary as to force men to it on ſuch dreadful terms, which the ancient Churches uſed with diverſity, and indifferency of liberty; we beſeech you ſhew the world ſome proof, that the ancient Churches did ever uſe to force, or require Miniſters to ſubſcribe to their Liturgies, as having nothing in them contrary to the word of God, or to ſwear obedience to their Biſhops, before you impoſe ſuch things on us, while yet you pretend to imitate Antiquity. And have but that moderation towards your brethren: as in ſuffering, or at death, or judgement, you would [Page] moſt appear. Remember how unpleaſing the remembrance of ſuch differences about Ceremonies was to Bp. Ridley, as towards Bp. Hooper, when they were in priſon: and how the Arrians fury made the Orthodox gladly to go to the Churches of the Novatians, and meet with them and joyn with them in prayer, and had almoſt been united with them in the bond of Concord, if the Novatians, in a ſtiffe maintaining of their old cuſtomes had not utterly refuſed it; But yet in other matters they embraced each other with ſo ſingular a benevolence and love, that they would willingly have died for each other] as Socrat, tels us Hiſt. l. 2. c. 30. And may we not all here ſee our duty? When Atticus was urged to deny to the Novations the Liberty of then meetings within the City, he refuſed it, becauſe they had ſuffered for the faith, in the Arrians perſecution; & changed nothing in the faith, though they ſeparated from the Church: and was ſo far from violence againſt diſſenters, as that he gave large relief to them, that differed from him in Religion, Socrates Hiſt. l. 7 c. 25. It was the much praiſed ſaying of Theodoſius to him that asked him, Why he put none to death that wronged him. [I would I could rather make them that are dead alive] Socrates l. 7. c. 22. Much more ſhould Chriſtian Bps. be enemies to cruelty who know that Charity is more eſſentiall to Chriſtianity then this, or that form of Liturgy, or Ceremonies. If you think it unſufferable that we ſhould have differences about ſuch things, remember that there will be no perfect Unity till there is perfect Charity, and ſanctity; and that deſtroying one another, and conſequently deſtroying Charity, is an unhappy way to Unity. And that Unity is to be held in things neceſſary, & Liberty in things unneceſſary, and Charity in both: remember that it was in a far greater difference, where Conſtantine perſwadeth the Chriſtians to mutuall forbearance by the example of the Philoſophers, that ſuffered differences in abundance of their opinions, Euſeb. de vita Conſtant. l. 2. c. 67. And that Valens the Arrian was made more moderate, and abated his perſecution of the Orthodox by the Oration of Themiſtius, who bid him not wonder at the diſſentions of Chriſtians; for they were ſmall if compared with the multitude & cloud of opinions that are among the heathen Philoſophers, as being more then 300. And that God will by his diverſity of opinions manifeſt his glory and make men the more reverence him, who is ſo hardly known] Socrat. l. 4. c. 27. Thoſe that diſſent from you in theſe colerable Caſes cannot change their own Opinions; But you can, if you will, forbear hurting of your brethren. Do that which you can do; rather then urge them by unſutable means to that which they cannot do. Theſe are not matters ſufficient to juſtify contention, & uncharitable uſage of your brethren. When many of the Macedonian faction petitioned the good Emperour Jovianus to depoſe thoſe that affirmed the ſon to be unlike the Father, [Page] and to put their party in their places, he gave them no anſwer but this [I hate contention; and I love and honor them that are addicted to concord] Socrat. l. 4. c. 21. [Then, ſaith Euſeb Hiſt. l 8. c. 1. did the Lord obſcure the daughter of Sion, and caſt down the glory of Iſrael, &c. When thoſe that ſeemed our Paſtors, rejecting the rule of godlineſs, were inflamed among themſelves with mutual contentions, & drove on only thoſe contentions, threatnings, emulations, mutual hatred and enmity, & the like, Tyrants proſecuted their Ambitions]. We thought it no impertinent digreſſion here to take this occaſion again to crave your exerciſe of the ancient Charity, and our enjoyment of the ancient Liberty, inſtead of forcing the anciently free Liturgy, and Ceremonies, and that by improportionable penalties; And if yet we cannot prevaile with you, we ſhall ſtill beg for peace of the God of peace, where we have better hopes to be heard and ſhall hold on in ſeeking it, how ill ſoever our endeavours may be interpreted or ſucceed. And as the good man wept, Socrat. l. 4. c. 18. when he ſaw a woman pompouſly adorned, becauſe he was not ſo carefull to pleaſe God, as ſhe was to allure men: ſo we ſhall confeſs we ought to weep, that we cannot be more Charitable, & laborious in building up the Church in holineſs and peace, then others are by uncharitable courſes, to afflict it. And it ſhal be our hope that whether by their labours, or their ſufferings, God will ſerve and honor himſelf, by thoſe many faithful ſervants of his, whom he hath called into his work, and whoſe cauſe we plead, and that however they are uſed they ſhal not be unuſeful to the ends of their vocation. As Theodoret obſerves Hiſt l. 4. c. 30. that in a Calamitous time, [the Moderator of the Univerſe raiſed up ſuch guides as were ſufficient, in ſo great a fluctuation, and oppoſed the valour of the Leaders, to the greatneſs of the enemies incurſion, & gave the beſt remedies in the hardeſt times of Peſtilence.] ſo that the baniſhed Paſtors did from the uttermoſt parts of the earth corroborate their own, and refute the adverſaries by their writings] And for ourſelves, as we were truly deſirous to do our parts to preſerve your reputation with the flocks, in order to the ſucceſs of your Government for their good, and never envied you, even that worldly honour or revenew, which yet ſome have thought unſutable to the ſimplicity and employment of Chriſts Miniſters: ſo if you will neither ſuffer us quietly to ſerve God or conſcionably to ſerve you, we ſhal be the leſs ſollicitous for that part of our task, from which you have power to diſcharge us. And as Baſil ſaid to Valens the Emperour that would have him pray for the life of his Son [If thou wilt receive the true faith, & reſtore the Churches to concord, thy ſon ſhal live, which when he refuſed, he ſaid [The will of God then be done with thy Son,] ſo we ſay to you: If you will put on Charity, and promote your brethrens and the Churches [Page] peace, God will honour you, and good men will honour you, and your calling will have advantage by it. But if you will do contrary, the Will of the Lord be done with your honours. But know that them that honour him, he will honour, and thoſe that deſpiſe him ſhall be lightly eſteemed: and that by the courſe of uncharitable violence, which we deprecate, you will moſt deeply wound the Cauſe of your Preheminence, even more than its adverſaries could have done. And if it be the will of God, that ſuffering at home where we have ſerved him, muſt be our Lot, we doubt not but he will furniſh us with ſtrength, and patience, and we ſhall remember ſuch enſamples as Ruffin recordeth, Hiſt. l. 2. c. 3. When a military Biſhop ſent his Souldiers, to aſſault 300 ſcattered Chriſtians, there appeared a ſtrange kind of warfare, when the aſſaulted offered their necks, ſaying only, Amice, ad quid veniſtr? Friend, why cameſt thou thither? Or if we muſt be removed from the land of our Nativity, as Maris told Julian, He thank't God that had deprived him of his ſight, that he might not ſee the face of ſuch a man, Socrat. Hiſt. l. 3. c. 10. So we ſhall take it as a little abatement of our affliction, that we ſee not the Sins, and Calamities of the people, whoſe peace and welfare we ſo much deſire. Having taking this opportunity here to conclude this part with theſe Requeſts and Warnings; we now proceed to the ſecond part, containing the particulars of our Exceptions, and your Anſwers.

Concerning Morning and Evening Prayer.

1

Sect. 1. [Rubr. 1. We think it fit that the Rubrick ſtand as it is and all to be left to the diſcretion of the Ordinary.]

§

Reply. We thought the end and uſe more conſiderable than cuſtom and that the Ordinary himſelf ſhould be under the rule of doing to edification.

2

Sect. 2. Rub. [For the reaſons given in our Anſwer to the 18th General, whither you refer us, we think it fit that the Rubrick continue as it is.]

§

Reply. We have given you reaſon enough againſt the impoſition of the uſual Ceremonies; and would you draw forth thoſe abſolute ones to increaſe the burden?

3

Sect. 3. Lords Pr. [Deliver us from evil. Theſe words, For thine is the Kingdom, &c. are not in S. Luke, nor in the antient Copies of St. Matth. never mentioned in the antient Comments, nor uſed in the Latin Church, and therefore queſtioned whether they be part of the Goſpel: there is no reaſon that they ſhould be alwayes uſed.]

§

Reply. We ſhall not be ſo over-credulous as to believe you, that theſe words are not in the antient Copies: It is enough that we believe that ſome few antient Copies have them not; but that the moſt (even the generality [Page] except thoſe few) have them. The judgement of our Engliſh Tranſlators, and almoſt all other Tranſlators of Matth. and of the reverend B of Cheſter, among your ſelves, putting the Copy that hath it in his Bible, (as that which is moſt receiv'd, and approved by the Church) do ſhew on which ſide is the chief authority: if the few copies that want it had been thought more arthentick and credible, the Church of England and moſt other Churches would not have preferred the copies that have this doxology. And why will you in this contradict the later judgement of the Church, expreſſed in the tranſlation allowed and impoſed? The Syriack, Ethiopick, and Perſian tranſlations alſo have it: and if the Syriack be as antient as you your ſelves even now aſſerted, then the antiquity of doxology is there evident: and it is not altogether to be neglected, which by Chemnitius and others is conjectured, that Pauls words in Tim. 4. 18. were ſpoken as in reference to this Doxology. And as Pareus and other Proteſtants conclude, it is more probable the Latrines neglected, than that the Greeks inſerted of their own heads this ſentence. The Socinians and Arrians have as fair pretence for their exception a ainſt 1 John 5, 6, 7. Maſculus ſaith, [non cogitant vero ſimilius eſſe, ut Graecorum eccleſia magis quàm Latina, quod ab Evangeliſtis Graece ſcriptum eſt, integrum ſervârit, nihilque de ſuo adjecerit. Quid de Graeca eccleſia dico? vidi ipſe vetuſtiſſimum Evangelium ſecundum Matth. Codicem Chaldaeis & Elementis, & Verbis conſcriptum, in quo Coronis iſta perinde atque in Graecis legebatur. Nec Chaldaei ſolum, ſed & drabes Chriſtiani paciformiter cum Graecis orant, & Exemplar Hebraeum à docto & celebri D. Sebaſt. Munſtero vulgatum, hanc ipſam Coronidem habet; Cum ergo conſentiunt hâc in re Hebraeorum, Chaldaeorum, Arabum, & Graecorum Ecoleſiae contra omnes reliquas, tantum tribuitur authoritatis, ut quod ſ [...]la diverſum legit, ab Evangelitis traditum eſſe credatur: quod vero reliquae omnes concorditer habent & orant, pro addititio & peregrino habeatur. And that Luke hath it not, will no more prove that it was not a part of the Lords Prayer, than all other omiſſions of one Evangeliſt, will prove that ſuch words are corruptions in the other, that have them. All ſet together give us the Goſpel fully, and from all we muſt gather it.

4

Sect. 4. Lords Pr [...]often uſed. [It is uſed but twice in the morning, and twice in the Evening Service, and twice cannot be called often, much leſſe ſo often. For the Letany, Communion, Baptiſm, &c. they are Offices diſtinct from morning and evening prayer, and it is not ſit that any of them ſhould want the Lord, Prayer.]

§

Reply. We may better ſay, we are required to uſe it ſix times every morning than but twice, for it is twice in the Common morning prayer, and once in the Letany, & once in the Communion ſervice, & once at Baptiſm, [Page] (which in great Pariſhes is uſual every day) and once to be uſed by the Preacher in the Pulpit. And if you call theſe diſtinct offices, that maketh not the Lords Prayer the ſeldomer uſed: ſure we are, the Apoſtles thought it fit that many of their prayers ſhould be without the Lords Prayer.

5

Sect. 5. Glor. Patri. [This Doxology being a ſolemn Confeſſion of the bleſſed Trinity ſhould not be thought a burden to any Chriſtian Liturgy, eſpecially being ſo ſhort as it is: neither is the repetition of it to be thought a vain repetition, more than His mercy endureth for ever, ſo often repeated Pſal. 136. We cannot give God too much glory; that being the end of our Creation, and ſhould be the end of all our Services.]

§

Reply. Though we cannot give God too much glory, we may too often repeat a form of words, wherein his name and glory is mentioned: there is great difference between a Pſalm of praiſe, and the praiſe in our ordinary prayers: more liberty of repetition may be taken in Pſalms, and be an Ornament; and there is difference between that which is unuſual (in one Pſalm of 150.) and that which is our daily courſe of worſhip. When you have well proved that Chriſts prohibition of battology extendeth not to this (Matth. 6.); we ſhall acquieſce.

6

Sect. 6. P. 15. Ru. 2. [In ſuch places where they do ſing, &c.] The Rubr. directs only ſuch ſinging, as is after the manner of distinct reading, and we never heard of any inconvenience thereby, and therefore conceive this Demand to be needleſſe.]

§

Reply. It tempteth men to think they ſhould read in a ſinging tone: and to turn reading Scripture into Singing, hath the inconvenience of turning the edifying ſimplicity and plainneſs of Gods ſervice into ſuch affected unnatural ſtrains and tones, as is uſed by the Mimical, and Ludicious, or ſuch as feign themſelves in raptures: and the higheſt things (ſuch as words and modes that ſignifie Raptures) are moſt loathſome, when forced, feigned, and hypocritically affected; and therefore not fit for Congregations, that cannot be ſuppoſed to be in ſuch Raptures; this we apply alſo to the ſententious mode of prayers.

7

Sect. 7. Benedicite. [This Hymn was uſed all the Church over, Conc. Tolet. Can. 13. and therefore ſhould be continued ſtill, as well as Te Deum, (Ruffin. Apol. cont. Hieron.) or Veni Creator, which they do not object againſt as Apocryphal.]

§

Reply. You much diſcourage us in theſe great ſtraits of time to give us ſuch looſe and troubleſome citations; you turn us to Ruffin Apol. in groſs, and tell us not which of the Councils of Tolet (among at leaſt 13.) you mean: but we find the words in Council 4. But that provincial Spaniſh Council, was no meet Judge of the Affairs of the univerſal Church, unto the univerſal Church: nor is it certain by their words whether (quem) [Page] refer not to (eadem) rather than to (Hymnum): but if you ſo regard that Council, remember that Can. 9. it is but once a day that the Lords prayer is in joyned, againſt them that uſed it on the Lords day only; and that Can. 17. it is implyed, that it was ſaid but once on that day. The Benedicite is ſomewhat more cautelouſly to be uſed than humane Compoſitions that profeſſe to be but humane; when the Apocryphal writings that are by the Papiſts to be Canonical, and uſed ſo like the Canon in our Church, we have the more cauſe to deſire that a ſufficient diſtinction be ſtill made.

In the Letany.

1

Sect. 1. The alterations here deſired are ſo nice, as if they that made them were given to change.

§

Reply. We bear your Cenſure: but profeſſe, that if you will deſert the products of Changers, and ſtick to the unchangeable Rule delivered by the Holy Ghoſt, we ſhall joyfully agree with you. Let them that prove moſt given to change, from the unchangeable Rule and Enſamples, be taken for the hinderers of our unity and peace.

2

Sect. 2. From all other deadly ſin, is better, than, From all other hainous ſin] upon the reaſon here given; becauſe the wages of ſin is death.

§

Reply. There is ſo much mortal poiſon in the Popiſh diſtinction of mortal, and venial ſin, (by which abundance of ſins are denied to be ſins at all properly, but only Analogically) that the ſtomack that feareth it, is not to be charged with niceneſs. The words here ſeem to be uſed by way of diſtinction, and all [deadly ſin] ſeemeth not to be ſpoken of [all ſin.] And if ſo, your reaſon from Rom. 6. 23. is vain, and ours firm.

3

Sect. 3. From ſudden death, as good as, From dying ſuddenly, which therefore we pray againſt, that we may not be unprepared.

§

Reply. We added [unprepared] as expoſitory, or hinting to ſhew the reaſon why ſudden death is prayed againſt, and ſo to limit our prayers to that ſudden death, which we are unprepared for; there being ſome wayes of ſudden death no more to be prayed againſt, than death it ſelf ſimply conſidered may. When you ſay [from ſudden death] is as good as [from dying ſuddenly] we confeſs it is. But not ſo good as [from dying ſuddenly, and unpreparedly: we hope you intend not to make any believe, that out turning the Adjective to an Adverb was our Reformation. And yet we wondred to hear this made a common jeſt upon us, as from thoſe that had ſeen our papers: Would you have had us ſaid [from ſudden and unprepared death?] you would then have had more matter of juſt exception againſt the words [unprepared death] than now you have againſt dying [Page] ſuddenly: A man may be well prepared to die ſuddenly by Martyrdom for Chriſt, or by War for his Prince, and many other wayes.

4

Sect. 4. [All that travel,] as little lyable to exception as [thoſe that travel,] and more agreeable to the phraſe of Scripture, 1 Tim. 1. 2. I will that prayers be made for all men.]

§

Reply. An Univerſal is to be underſtood properly, as comprehending all the Individuals, and ſo is not an Indefinite; And we know not that we are bound to pray for Thieves, and Pyrates, and Traytors that travel by land, or water, on ſuch errands as Faux, or the other Powder-plotters, or the Spaniſh Armado in 88. or as Parry, or any that ſhould travel on the Errand as Clement or Raviliac did to the two King Henry's of France; Are theſe Niceties with you?

5

Sect. 5. P. 16. [The 2d. Collect, &c.] We do not find, nor do they ſay, what is to be amended in theſe Collects; therefore to ſay any thing particularly, were to anſwer to we know not what.]

§

Reply. We are glad that one word in the proper Collects, hath appeared ſuch to you as needs a Reformation, eſpecially when you told us before that the Liturgy ws never found fault with by thoſe to whom the name of Proteſtant moſt properly belongs]; which lookt upon our hopes of Reformation, almoſt as deſtructively as the Papiſts Doctrine of Infallibility doth, when we dealt with them. As for the Collects mentioned by us, you ſhould not wonder that we brought not in a particular Charge againſt them: For firſt, we had a conceit that it was beſt for us to deal as gently & tenderly as we could with the faults of the Liturgy, and therefore we have under our Generals, hid abundance of particulars, which you may find in the Abridgement of the Lincolnſhire Miniſters, and in many other Books; And Secondly, we had a conceit, that you would have vouchſafed to treate with us perſonally in preſence, according to the ſenſe of his Majeſtie's Commiſſion, and then we thought to have told you particularly of ſuch matters: but you have forc'd us to confeſs, that we find our ſelves deceived.

The Communion Service.

1

Sect. 1. P. 17. Kyries. To ſay [Lord have mercy upon us] after every Commandment is more quick and active, than to ſay it once at the Cloſe, and why Chriſtian people ſhould not upon their knees ask their pardor for their life forfeited for the breach of every Commandment, and pray for Grace to keep them for the time to come, they muſt be more than Ignorant that can cruple.

§

[Page]

Reply. We thank you for ſaying nothing againſt our four firſt requeſts: though we are thought more than Ignorant for our ſcruple, we can truly ſay, We are willing to learn. But your bare opinion is not enough to cure Ignorance, and more. By your reaſon, you may make kneeling the Geſture for hearing the Scriptures read, and hearing Sermons, and all; If you will but interweave prayers, he muſt be more than Ignorant that will not kneel. The univerſal Church of Chriſt was more than Ignorant for many hundred years, that not only neglected, but prohibited Genuflexion in all adoration each Lords day: when now the 20th. of Exod. or 5th. of Deut. may not be heard or read without kneeling, ſave only by the Clergy.

2

Sect. 2. P. 18. Homilies. Some Livings are ſo ſmall, that they are not able to maintain a licenced Preacher, and in ſuch and the like Caſes this proviſion is neceſſary: nor can any reaſon be given, why the Miniſter's reading a Homily, ſet forth by common Authority, ſhould not be accompted preaching of the Word, as well as his reading (or pronouncing by heart) a Homilie, or Sermon of his own, or any other mans.

§

Repl. When the Uſurper would quickly have brought Livings to that competency, as would have maintained able Preachers, we may not queſtion whether juſt Authority will do it. 2ly. When abundance of able Miniſters caſt out, would be glad of liberty to preach for nothing, this pretence hath no taſte, or ſenſe in it. 3ly. When we may not without the imputation of uncharitableneſs once imagine, that your Lordſhips with your Deans, and other Officers, do not value the ſaving of ſouls above money, we may conclude, that you will voluntarily allow ſo much out of your ample Revenues, as will ſupply ſuch places or many of them; The rather becauſe we find you charging them, as deſiring inordinately the honours, and wealth of the world, that would have had all Miniſters to have had 100. li. or 80. li. per annum a piece: and therefore may conclude that you will take no more, if you hate that ſin, more than they do that are accuſed of it. But the next place of your Anſwer frighteth us more: to which we ſay, that we will not differ with you for the name, Whether reading Homilies may be called Preaching. But we take the boldneſſe to ſay, That it is another manner of preaching that Chriſt and his Apoſtles ſent men to perform, and which the Church hath gloried in, and been edified by, to this day, and which thouſands of ſouls have been brought to Heaven by, and which we again deſire may be enjoyned, and not left ſo indifferent.

Sect. 3. Sentences.

[The Sentences tend all to exhort the people to pious liberalitie, whether the Object be the Miniſter, or the Poor, and though ſome of the Sentences [Page]be Apocryphal, they may be uſeful for that purpoſe.] Why Collection for the poor, ſhould be made at another time, there is no reaſon given, onely change deſired.

Reply.

1. We have oft told you why the Apocrypha ſhould be cautelouſly uſed in the Church: That Uſurper that ſhould pretend to the Crown, and have a more numerous party then the King, (that hath the undoubted right) will be lookt on more ſuſpitiouſly then ordinary ſubjects. 2. It is a ſordid thing for Miniſters to love money; and its ſordid, unleſſe in extraordinay neceſſities, to have them beg, and beg for themſelves, and beg under pretence of ſerving God, even in times when the Clergy ſeems advanced. 3. We confeſſe our ſelves deceived, in thinking we ſhould have free perſonal debates with you, which made us reſerve many of our Reaſons. Reaſons are, 1. for leſſe diſturbance. 2. Becauſe the peoples affections are much more raiſed uſually, and ſo fitter for returns, when they have received. 3. Becauſe eſpecially it is moſt ſeaſonable to do the Acts of gratitude, when we have received the obliging benefits; and ſo ſay (What ſhall I give the Lord for all his benefits?) when we have partaked of them, and to offer our ſelves firſt, and with our ſelves, what he giveth us, unto Him, when we have received him, and his grace offered to us.

Theſe are the Reaſons that brought us under your cenſure of deſiring a change.

Sect. 4. P. 19. 3. Exhort.

[The firſt and third Exhortations are very ſeaſonable before the Communion, to put men in mind how they ought to be prepared, and in what danger they are, to come unprepared; that, if they be not duly qualified, they may depart, and be better prepared another time.

Reply.

But is it not more ſeaſonable, that, in ſo great buſineſſe, ſuch warning go a conſiderable time before? Is there leiſure of ſelf-examination, and making reſtitution, and ſatisfaction, and going to the Miniſter for Counſel to quiet his conſcience, &c. in order to the preſent Sacrament? We yet deſire thoſe things may be ſooner told them.

Sect. 5. Exc. 1.

[We fear this may diſcourage many] Certainly themſelves cannot deſire, that men ſhould come to the holy Communion with a troubled conſcience, and therefore have no reaſon to blame the Church for ſaying, It is requiſite, that men come with a quiet conſcience, and preſcribing meanes for quieting thereof: If this be to diſcourage men, it is fit they ſhould be diſcouraged and deterred, and kept from the Communion, till they have done all that is here [Page]directed by the Church, which they may well do, conſidering that this Exhortation ſhall be read in the Church, the Sunday, or Holiday before].

Reply.

But we can, and do, deſire that many that have a troubled conſcience, and cannot otherwiſe quiet it, ſhould come to the Communion for remedy and not be diſcouraged, or kept away.

Sect. 6. Miniſter's turning.

[The Miniſter's turning to the people, is not moſt convenient throughout the whole Miniſtration: when he ſpeaks to them as in Leſſons, Abſolution, and Benedictions, it is convenient that he turn to them; when he ſpeaks for them to God, it is fit that they ſhould all turn another way, as the ancient Church ever did; the reaſons of which you may ſee, Aug. lib. 2, de Ser. Dom. in monte.

Reply,

It is not yet underſtood by us, why the Miniſters, or people, (for, which you mean by [they all] we know not) ſhould turn another way in prayer: we think, the people ſhould hear the prayers of the Miniſter; if not, Latine prayers may ſerve; and then you need not except againſt extemporate prayers, becauſe the people cannot own them; for how can moſt of them own what they hear not, whatever it be? As for Auguſt. reaſon for looking towards the Eaſt, when we pray, (Ut admoneatur animus ad naturam excellentiorem ſe convertere, id eſt, ad Dominum; cum ipſum corpus ejus, quod eſt terrenum, ad corpus excellentius, id eſt, ad corpus celeſte convertitur): We ſuppoſe you will not expect that we ſhould be much moved by it; if we ſhould, Why ſhould not we worſhip towards any of the creatures viſible, when we can pretend ſuch Reaſons for it, as minding us of ſuperiour things? and why ſhould not we look Southward, when the Sun is in the South?

And we fear the worſhipping towards the Sun, as repreſenting or minding us of Chriſt's heavenly body, is too like to the prohibited worſhiping before an Image, and too like that worſhipping before the Hoſt of Heaven, in which the old Idolatry conſiſted, or at leaſt which was the Introduction of it; of which our Proteſtant Writers treat at large againſt the Papiſts, on the point of Image-Worſhip; See alſo V [...]ſſius de Idololatriâ, lib. 2. cap. 23. &c.

Sect. 7. Exc. 3.

[It appears by the greateſt evidences of Antiquity, that it was upon the 25. day of Decemb. S. Aug. in Pſal. 132.]

Reply.

It is not Aug. alone in Pſal. 132. that muſt tell us which way the greateſt Evidences of Antiquity go: and his reaſoning that John muſt decreaſe, and Chriſt muſt increaſe, as proved by John's being born when the days [Page] decreaſe, and Chriſts being born when the days increaſe, doth not much invite us to receive his Teſtimony. We conceive the Ancient opinion of Jeruſalem, and other Eaſtern Churches that were neareſt to the place, is a greater Argument for the contrary, then you have here given us for what you thus affirm: We might ſet Epiphanius againſt Auguſtine, and all the Greek Church, till in the midſt of Chryſoſtom's time, when they changed their opinion. And in our time the judgment of the famous Chronologers, Scaliger, Beroaldus, Broughton, Capellus, Clopenburgius, with many others, are not contemptible, as ſet againſt ſuch an unproved Aſſertion as this.

Sect. 8.

[That our ſinful Bodies, &c.) It can no more be ſaid, thoſe words do give greater efficacy to the blood, then to the body of Chriſt, then when our Lord ſaith, This is my blood which is ſhed for you, and for many, for the remiſſion of ſins, &c. And ſaith not ſo explicitly of the Body.]

Reply.

Sure Chriſt there intimateth no ſuch diſtinction as is here intimated: there his body is ſaid to [be broken for us] and not only for [our bodies]

Sect. 9. 20. Com. Kneel.

[It is moſt requiſite that the Miniſter deliver the Bread and Wine into every particular Communicant's band, and repeat the words in the ſingular number; for ſo much as it is the propriety of Sacraments to make particular obſignation to each Believer, and it is our viſible profeſſion, that by the Grace of God, Chriſt taſted death for every man.

Reply. 1.

Did not Chriſt know the propriety of Sacraments better than we, and yet he delivered it in the plural number to all at once, with a [take ye, eat ye, drink ye [all of it]; we had rather ſtudy to be obedient to our Maſter, than to be wiſer than he. 2. As God maketh the general Offer, which giveth to no man a perſonal intereſt, till his own acceptance firſt appropriate it; ſo it is fit, that the Miniſter that is Gods Agent, imitate him, when his example, and the reaſon of it ſo concern to ingage us to it; Clemens Alexandr. Stromat. lib. 1. Prope. In it giveth a reaſon (as we underſtand him) for the contrary; that man being a free Agent, muſt be the chooſer or refuſer for himſelf,— [...]. Quemadmodum euchariſtiam cum quidam, ut mos eſt diviſerint, permittunt unicuique ex populo ejus partem ſumere: and after rendreth this reaſon, [...] ad accuratè enim perfecteque eligendum ac fugiendum, optima eſt conſcientia.

And that thing is ſo agreeable to your own doctrinal principles, that we fear you diſ-reliſh it, becauſe it comes from us.

Sect. 10. Kneel at Sacra.

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[Concerning Kneeling at the Sacrament we have given account already: only thus much we adde, that we conceive it an errour to ſay that the Scripture affirms the Apoſtles to have received not-kneeling. The poſture of the Paſchal Supper we know, but the inſtitution of the holy Sacrament was after Supper; and what poſture was then uſed the Scripture is ſilent. The Rubr. at the end of the 1. Ed. C. that leaves kneeling, croſſing, &c. indifferent, is meant only at ſuch times as they are not preſcribed, and required. But at the Euchariſt, kneeling is expreſly required in the Rubr. following.]

Reply.

Doubtleſs, when Matthew and Mark ſay it was [as they did eat] to which before it is ſaid, that [they ſate down]; and when Interpreters generally agree upon it, this would eaſily have ſatisfied you, if you had been as willing to believe it, as to believe the contrary. Matth. 26. 20, 21, 26. the ſame phraſe is uſed v. 26. As

In verſ. 21. where it ſheweth, they were ſtill ſitting: For the ſenſe of the Rubr. if you prove that the makers ſo interpret it, we ſhall not deny it; but the reaſon of both ſeems the ſame.

Sect. 11. Com. three times a Year.

[This deſire to have the Pariſhioners at liberty, whether they will ever receive the Communion or not, ſavours of too much neglect, and coldneſs of affection towards the holy Sacrament: It is more fitting that order ſhould be taken to bring it into more frequent uſe, as it was in the firſt, and beſt times; Our Rubr. is directly according to the ancient Council of Eliberis C. 81. Gratian. de Conſecrat. no man is to be accounted a good Catholick Chriſtian that does not receive three times in the year: The diſtempers which indiſpoſe men to it, muſt be corrected, not the receiving of the Sacrament therefore omitted: It Hooker. l. 5. Sect. 6. 8. is a pitifull pretence to ſay, they are not fit, and make their ſin their excuſe; Formerly our Church was quarrelled at for not compelling men to the Communion, now for urging men; how ſhould ſhe pleaſe?

Reply.

We confeſs it is deſireable that all our diſtempers, and unfitneſſes ſhould be healed; and we deſire with you that Sacraments may be oftner: But that every perſon in the Pariſh that is unfit, be forced to receive, is that which we cannot concurre with you to be guilty of. Two ſorts we think unfit, to be ſo forced (at leaſt.) Firſt, abundance of people, groſſely ignorant and ſcandalous, that will eat and drink judgment to themſelves, not diſcerning the Lords Body. Secondly, many melancholy, and otherwiſe troubled doubting Souls, that if they ſhould receive the Sacrament before they find themſelves more fit, would be in danger to go out of their wits, with fear, leſt it would ſeal them to deſtruction, and as the [Page] Liturgy ſaith, leſt the Devil enter into them as into Judas: or at leaſt it would grievouſly deject them. As formerly, ſo now, there is great reaſon at once to deſire, that the unprepared be not forced to the Sacrament, and yet that ſo great a part of the body of the Church may not be let alone in your Communion, without due admonition and diſcipline, that ordinarily neglect or refuſe the Churches Communion in this Sacrament: thoſe that are ſo prophane ſhould be kept away, but withall they ſhould be proceeded with by diſcipline, till they repent, or are caſt out of the Church.

Sect. 12.

[This Rubr. is not in the Liturgy of Queen Elizabeth, nor confirmed by Law, nor is there any great need of reſtoring it; the World being now in more danger of profanation, then of Idolatry: beſides the ſenſe of it, is declared ſufficiently in the 28. Article of the Church of England: The time appointed we conceive ſufficient.]

Reply.

Can there be any hurt or danger in the people's being taught to underſtand the Church aright? Hath not Biſhop Hall taught you in his life of a Romaniſt, that would have faced him down, That the Church of England is for Tranſubſtantiation, becauſe of Kneeling, p. 20. And the ſame Biſhop (greatly differing from you) ſaith in the ſame Book, p 294. But to put all ſcruples out of the mind of any Reader concerning this point, let that ſerve for the upſhot of all, which is expreſly ſet down in the fifth Rubrick in the end of the Communion ſet forth, as the judgment of the Church of England, both in King Edward and Queen Elizabeth's times (note that) though lately upon negligence (note upon negligence) omitted in the Impreſſion] and ſo recites the words. Where you ſay, there is no great need, &c. We reply, 1. Profaneneſs may be oppoſed nevertheleſs for our inſtructing the people againſt Idolatry. 2. The abounding of Papiſts who in this point ſeem to us Idolatrous, ſheweth that there is danger of it. 3. The commonneſs of Idolatry through the World, and the caſe of the Iſraelites of old, ſhew that mans nature is prone to it. 4. Prophaneneſs and Idolatry befriend each other; As God is jealous againſt Idolatry, ſo ſhould all faithfull Paſtors of the Church be, and not refuſe ſuch a caution to the people and ſay, There is no great need of it.

Publike Baptiſm.

UNtill they have made due profeſſion of Repentance, &c. We think this deſire to be very hard and uncharitable, puniſhing the poor Infants for the Parents ſakes; and giving alſo too great and arbitrary a [Page] power to judge which of his Pariſhioners he pleaſeth, Atheiſts, [...] Hereticks, &c. and then in that name to reject their children from b [...]Baptized: Our Church concludes more charitably, that Chriſt will [...] vourably accept every Infant to Baptiſm, that is preſented by the Church according to our preſent Order: And this ſhe concludes out of Holy Scriptures, (as you may ſee in the Office of Baptiſm) according to the Practiſe and Doctrine of the Catholick Church, Cypr. Ep. 59. Auguſt. Ep. 28. & de verb. Apoſt. Ser. 14.

Reply.

We perceive you will ſtick with us in more then Ceremonies; To your reaſons we Reply, 1. By that reaſon, all the Children of all Heathens or Infidels in the World ſhould be admitted to Baptiſm; becauſe they ſhould not be puniſhed for the parents ſakes. 2. But we deny that it is (among Chriſtians that believe original Sin) any abſurdity to ſay, that Children are puniſhed for their Parents ſakes. 3. But yet we deny this to be any ſuch puniſhment at all, unleſs you will call, their non-deliverance a puniſhment. They are the Children of wrath by nature, and have original Sin; The Covenant of Grace that giveth the ſaving benefits of Chriſt, is made to none but the faithfull, and their ſeed; Will you call this a puniſhing them for their Fathers ſakes, that God hath extended his Covenant to no more? Their Parents infidelity doth but leave them in their original Sin, and Miſery, and is not further it ſelf imputed to them. If you know of any Covenant or promiſe of Salvation made to all without condition, or to Infants, or any other condition or qualification, but that they be the ſeed of the faithfull dedicated to God; you ſhould do well to ſhew it us, and not ſo ſlightly paſs things of ſo great moment, in which you might much help the World out of darkneſs, if you can make good what you intimate; If indeed you mean as you ſeem to ſpeak, That its uncharitableneſs to puniſh any Infants for the Parents faults, & that a non-liberation is ſuch a puniſhment; then you muſt ſuppoſe that all the Infants of Heathens, Jews, & Turks are ſaved (that die in Infancy), or elſe Chriſt is uncharitable; And if they are all ſaved without Baptiſm, then Baptiſm is of no ſuch uſe, or neceſſity; as you ſeem to think: What then is their priviledge, of the ſeed of the faithfull, that they are holy, and that the Covenant is made with them, & God will be their God? We fear you will again revive the opinion of the Anabaptiſts among the people, when they obſerve that you have no more to ſay for the Baptizing of the Children of the faithfull, then of Infidles, Heathens, & Atheiſts. To your ſecond Objection we Anſwer; You will drive many a faithfull labourer from the work of Chriſt, if he may not be in the Miniſtry, unleſs he will baptiſe the Children of Heathens, Infidels, and Excommunicate ones, before [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [Page] their Parents do repent: And the firſt Queſtion is not, Who ſhall be the judge? But, whether we muſt be all thus forced? Is not the Queſtion as great, Who ſhall be the judge of the unfitneſs of Perſons for the Lords Supper? And yet, there, you think it not a taking too much upon us to keep away the ſcandalous, if they have their Appeals to you? And is it indeed (a power too great & arbitrary) to have a judiciam diſcretionis about our own Acts; and not to be forced to baptize the children of Heathens againſt our Conſciences? Who judged for the Baptizers in the Primitive Church, what perſons they ſhould baptize? We act but as Engines under you, not as Men, if we muſt not uſe our Reaſon; and we are more miſerable then brutes or men, if we muſt be forced to go againſt our Conſciences, unleſs you will ſave us harmleſs before God: O that in a fair debate you would prove to us that ſuch children as are deſcribed are to be baptized, and that the Miniſters that baptize them, muſt not have power to diſcern whom to baptize. But who mean you by the Churches, that muſt preſent every Infant that Chriſt may accept them? Is every Infant firſt in the promiſe of pardon? (If ſo, ſhew us that promiſe) and then ſure God will make good that promiſe, though Heathen Parents preſent not their children to him, (as your grounds ſuppoſe); if not, then will the ſign ſave thoſe that are not in the promiſe: But is it the Godfathers that are the Church? Who ever called them ſo? And if by the Church you mean the Miniſter, and by preſenting, you mean baptizing them, then any Heathen's child that a Miniſter can catch up and baptize ſhall be ſaved: which if it could be proved, would perſwade us to go hunt for children in Turkie, Tartary, or America, and ſecretly baptize them in a habit, that ſhould not make us known. But there is more of fancy then charity in this; and Chriſt never invited any to him, but the children of the promiſe to be thus preſented and baptized.

Sect. 3. P. 23.

[And then the Godfathers, &c.) It is an erronious doctrine, and the ground of many others, and of many of your Exceptions, that children have no other right to Baptiſm then in their Parents right. The Churches Primitive practiſe S. Aug. Ep. 23. forbids it to be left to the pleaſure of Parents, whether there ſhall be other Sareties or no? It is fit we ſhould obſerve carefully the practice of venerable Antiquity, as they deſire Prop. 18.]

Reply.

We conjecture the words that conclude your former Subject being miſ-placed, are intended as your Anſwer to this: and if all the children of any ſort in the world that are brought to us, muſt by us be baptized without diſtinction, indeed it's no great matter what time we have notice of it.

[Page] It ſeems we differ in Doctrine, though we ſubſcribe the ſame Articles we earneſtly deſire you diſtinctly to tell us, What is the Infants title: to Baptiſm, if it be not to be found in the Parent? Aſſign it, and prove it when you have done, as well as we prove their right as they are (the ſeed of Believers dedicated by them to God), and then we promiſe to conſent: Its ſtrange to us to hear ſo much of the Churches Primitive practice, where ſo litle evidence of it is produced, Aug. ep. 23. talketh not of Primitive practice: Ab initio non fuit ſic; Was it ſo in the Apoſtles daies? And afterwards you prove not that it was the judgment of the Catholick Church, that bare Sponſors inſtead of Parents. Pro-parents or Owners of the Children, might procure to the Children of all Infidels a title to Baptiſm, and its benefits. Such Suſceptors as became the Owners or Adopters of the Children, are to be diſtinguiſhed from thoſe that pro forma ſtand by for an hour during the Baptizing of the Children, and ever after leave them to their Parents: who as they have the naturall intereſt in them, and power of their diſpoſall, and the Education of them, ſo are fitteſt to covenant in their names.

§

[The Font uſually ſtands as it did in Primitive times, at or near the Church door, to ſignify that Baptiſm was the entrance into the Church myſticall, we are all baptized into one body, 1 Cor. 12. 13. and the people may hear well enough. If Jordan and all other waters be not ſo far ſanctified by Chriſt, as to be the matter of Baptiſm, what authority have we to baptiſe? and ſure his Baptiſm was Dedicatio Baptiſmi.]

§

Reply. Our leſs difference of the Font, and flood Jordan, is almoſt drowned in the greater before going: But to the firſt we ſay that we conceive the uſual ſcituation for the people's hearing, is to be preferred before your Ceremonious poſition of it. And to the ſecond we ſay, that Dedicatio Baptiſmi, is an unfitting phraſe: and yet, if it were not, what's that to the ſanctification of Jordan, and all other waters? Did Chriſt ſanctify all Corn or Bread, or Grapes or Wine to an holy uſe, when he adminiſtred the Lords Supper? Sanctifying is ſeparating to an holy uſe; But the flood Jordan and all other water, is not ſeparated to this holy uſe, in any proper ſenſe: No more than all mankind is ſanctified to the Prieſtly office, becauſe men were made Prieſts.

§

[It hath been accounted reaſonable, and allowed by the beſt Laws, that Guardians ſhould Covenant and contract for their Minors to their benefit: by the ſame right, the Church hath appointed ſureties to undertake for Children, when they enter into Covenant with God by Baptiſm; And this generall practice of the Church is enough to ſatisfy thoſe that doubt.]

§

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Repl. 1. Who made thoſe Sureties Guardians of the Infants that are neither Parents, nor Pro-parents, nor Owners of them? We are not now ſpeaking againſt Sponſors: But you know that the very original of thoſe Sponſors, is a great Controverſie: And whether they were not at firſt moſt properly Sponſors for the Parents that they ſhould perform that part they undertook (becauſe many Parents were Deſertors, and many proved negligent) Sponſors then excluded not Parents from their proper undertaking, but joyned with them; God-fathers are not the Infants Guardians with us and therefore have not power thus to Covenant and Vow in their name: VVe intreat you to take heed of leaving any Children indeed out of the mutual Covenant that are baptized; How are thoſe in the Covenant that cannot conſent themſelves, and do it not by any that truly repreſent them, nor have any Authority to act as in their names? The Authority of Parents being moſt unqueſtionable (who by nature, and the word of God, have the power of diſpoſing of their Children, and conſequently of chooſing and covenanting for them), VVhy ſhould it not be preferred? at leſt you may give leave to thoſe Parents that deſire it, to be the Dedicators of, and Covenanters for, their own Children, and not force others on them whether they will or no. 2. But the queſtion is not of Covenanting, but profeſſing preſent actual believing, forſaking, &c. In which, though we believe the Churches ſenſe was ſound, yet we deſire that all things, that may render it lyable to miſ-underſtanding, may be avoyded.

§

Receive remiſſion of ſins by ſpiritual Regeneration]. Moſt proper for Baptiſm Sect 6. pag. 24. is our ſpiritual Regeneration, S. John 3. Unleſſe a man be born again of Water and the Spirit, &c. And by this is received remiſsion of ſins, Acts 2. 3. Repent, and be baptized every one of you, for the remiſſion of ſins's So the Creed [one Baptiſm for the remiſsion of ſins.]

§

Repl. Baptiſm, as an outward Adminiſtration, is our viſible Sacramental Regeneration: Baptiſm as containing, with the Sign, the thing ſignified, is our ſpiritual real Regeneration. As we are regenerated before Baptiſm, (as, you know, adult Believers are), ſo we cannot pray to receive remiſſion of ſins by that ſame Regeneration renewed. As we are regenerated really in Baptiſm; that Regeneration and Remiſſion, are conjunct benefits: But if Baptiſm at once give Regeneration and Remiſſion, it follows not that it gives Remiſſion by Regeneration: But as Regeneration comprehendeth the whole change (reall or Phyſical) and relative; ſo we acknowledge, that as the part is given by the whole, you may ſay that Remiſſion is given by Regeneration, but more fitly in it than by it; But we are not willing to make more adoe about words than needs.

§

[We cannot in faith ſay that every Child that is baptized is regenerate, &c.]. Sect. 7. pag 24. Seeing that Gods Sacraments have their effects, where the Receiver doth not [Page] ponere obicem, put any bar againſt them (which children cannot do); we may ſay in faith of every child that is baptized, that it is regenerated by Gods Holy Spirit, and the denial of it tends to Anabaptiſm, and the contempt of this holy Sacrament, as nothing worthy nor material, whether it be adminiſtred to children or no: Concerning the Croſs, we refer to our Anſwer to the ſame in general.

Repl. All Gods Sacraments attain their proper end: But whether the Infants of Infidels be the due Subjects, and whether their ends be to ſeal up Grace and Salvation to them that have no promiſe of it, or whether it be only to ſeal the Covenant to believers and their ſeed, are Queſtions yet Tit. 3. 5. undecided, wherein we muſt intreat you not to expect that we ſhould implicitly believe you; and it is as eaſy for us to tell you, that you are promoting Anabaptiſm, and much more eaſy to prove it: We take thoſe but for words of courſe.

PRIVATE BAPTISM.

§

[We deſire that Baptiſm may not be adminiſtred in a private place]. And ſo Sect 8. do we, where it may be brought into the publick Congregation. But ſince our Lord hath ſaid, S. Joh 3. Unleſſe one be born of Water and the Holy Ghoſt, he cannot enter into the Kingdom of Heaven. We think it fit that they ſhould be Baptized in private, rather than not at all; It is appointed now to be done by the lawful Miniſter.

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Repl. We muſt needs ſuppoſe you are diſputing with Proteſtants, who ordinarily ſhew the Papiſts that that Text, Joh. 3. aſſerteth no abſolute neceſſity of Baptiſme to ſalvation. But we believe as well as you, that it is the regular way of ſolemn Initiation into the Covenant and Church of Chriſt, which none that indeed are the Children of the promiſe ſhould neglect. As Coronation ſolemnizeth his entrance upon the Kingdome, that had before the title; And as Marriage ſolemnizeth that which before was done by conſent; So Baptiſm ſolemnizeth the mutual Covenant, which before had a mutual conſent, and none is authoriſed to conſent for Infants but thoſe that by nature, and Gods Law, have the power of diſpoſing of them, and whoſe will is in ſenſu-forenſi, the Childrens will: It ſolemnly inveſteth us in what we had an Antecedent right to, and therefore belongs to none but thoſe that have that right; And this we are ready to make good by any fair Debate that you will allow us.

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[Nor is any thing done in private reiterated in publick, but the ſolemn reception into the Congregation, with the prayers for him, and the publick declaration before the Congregation of the Infants now made by the God-fathers, that the whole Congregation may teſtify againſt him, if he does not perform it, which the Ancients made great uſe of.

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[Repl. Do you not ſay in the Rubr. (And let them not doubt, but the Child ſo baptized is lawfully and ſufficiently baptized, and ought not to be [Page]baptized again). And after (I certify you that in this caſe all is well done, &c.) And yet you do not renew all the Baptiſmal Covenant, renouncing the fleſh, &c. and ingaging into the Chriſtian belief; And that you may ſee that the Church of England taketh not all Infants infallibly to be regenerated by Baptiſm (unleſſe you grant that they repent to the ſubſtance of Baptiſm) the Baptiſmal prayer is here uſed, for the fore-baptized, [that God will give his holy Spirit to this Infant, that he being born again, and made heir of everlaſting Salvation, &c.] which ſheweth that he is now ſuppoſed to be Regenerandus, non regeneratus. Do they pray for his Regeneration, whom they account regenerate already? You muſt either confeſs that there they repeat much of the ſubſtance of Baptiſm, and take the Child as not baptized, or elſe that they take the baptized Child to be not-regenerate. And then we may well take them for unregnerate, that ſhew no ſigns of it, at years of diſcretion, but live a carnal and ungodly life, though they can ſay the Catechiſm, and ſeek Confirmation.

Of the CATECHISM.

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[Though divers have been of late baptized without God-fathers, yet many have been baptized with them, and thoſe may anſwer the Queſtions, as they are: Sect, 1. p. 2. 26. An. 3. the reſt muſt anſwer, according to truth. But there's no reaſon to alter the Rule of the Catechiſm, for ſome mens irregularities.

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Reply. If you will have a Catechiſm proper to thoſe that had God-fathers, give leave to others to uſe one that will teach them, as you ſay, to anſwer according to truth: And let us, in the ſame, have that liberty, of leaving out the doubtful Opinion of God-fathers and God-mothers, and that which we think too childiſh a beginning, [What is your name,] and let us uſe one that ſpeaks more of the neceſſary Doctrines of Salvation, and nothing but Neceſſaries.

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[We conceive this expreſſion as ſafe as that which they deſire, and more fully expreſſing the Efficacy of the Sacrament, according to S. Paul, the 26, and Sect. A. 2. 27. of Gal. 3. Where S. Paul proves them all to be Children of God, becauſe they were baptized, and in their Baptiſm had put on Chriſt; If Children, then Heirs, or, which is all one, Inheritors, Rom. 8. 17.

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Reply. By Baptiſm Paul means not the Carkaſe of Baptiſm, but the Baptiſmal dedication, and covenanting with God; They that do this by themſelves, if at age, or by Parents, or Pro-parents authorized (if Infants) ſincerely, are truly members of Chriſt, and children of God, and Heirs of Heaven; They that do this but hypocritically, and verbally, as Simon Magus did, are viſibly ſuch as the others are really. But really are ſtill in the gall of bitterneſſe, and bond of iniquity, and have no part or lot in this buſineſſe, their hearts being not right in the ſight of God. This is that truth which we are ready to make good.

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[We conceive the preſent Tranſlation to be agreeable to many antie [...] Copies, therefore the change to be needleſſe.]

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Repl. What antient Copy hath (the Seventh day) in the end of the Cor. fourth Commandment, inſtead of the Sabbath day? Did King James cauſe the Bible to be new tranſlated to ſo little purpoſe? We muſt bear you witneſſe, that in ſome Caſes you are not given to change.

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[My duty towards God, &c.] It is not true that there is nothing in that Anſwer which refers to the 4th Commandment; for the laſt words of the Anſwer Sect. 4 pag. 27. do orderlie relate to the laſt Commandment of the firſt Table, which is the fourth.

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Repl. And think you, indeed, that the 4th. Commandment obligeth you no more to one day in ſeven, than equally (to all the dayes of your life)? This Expoſition may make us think that ſome are more ſerious, than elſe we could have imagined in praying after that Commandment, Lord have mercy upon us, and encline our hearts to keep this Law.

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[Two only as generally neceſſary to ſalvation, &c. Theſe words are a Reaſon of the Anſwer that there are two only, and therefore not to be left out.] Sect. 5.

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Repl. The words ſeem to imply by diſtinction, that there may be others not ſo neceſſary: and the Lords Supper was not by the Antients taken to be neceſſary to the ſalvation of all.

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[We deſire that the entring of Infants, &c.] The effect of Childrens Baptiſm, Sect. 6. depends neither upon their own preſent actual Faith and Repentance, which the Catechiſm ſaith expreſly, they cannot perform; nor upon the Faith and Repentance of their natural Parents, or Pro-parents, or of their Godfathers or Godmothers; but upon the Ordinance and Inſtitution of Chriſt: But it is requiſite that when they come to age, they ſhould perform theſe Conditions of Faith and Repentance, for which alſo their Godfathers and Godmothers charitably undertook on their behalf. And what they do for the Infant in this Caſe, the Infant himſelf is truly ſaid to do, as in the Courts of this Kingdom daily, the Infant does anſwer by his Guardian, and it is uſual for to do homage by proxy, and for Princes to marry by proxy. For the further juſtification of this Anſwer, See St. Aug. Ep. 23. ad Bonifac. Nihil aliud credere quam ſidem habere; ac per hoc cum reſpondetur Parvulum credere qui fidei nondum habet effectum, reſpondetur Fidem habere propter fidei Sacramentum, & convertere ſe ad Deum propter Converſionis Sacramentum, quia & ipſa reſponſio ad celebrationem pertinet Sacramenti: itaque parvulum, etſi nondum fides illa, quae in credentium voluntate conſiſtit, tamen ipſius ſidei Sacramentum, fidelem facit.]

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Repl. 1. You remove not all the inconvenience of the words that ſeemeth to import what you your ſelves diſclaim. 2. We know that the effects of Baptiſm, do depend on all the neceſſary con-cauſes on Gods mercy, or [Page] Chriſts merits, on the Inſtitution, and on Baptiſm it ſelf according to its uſe, as a delivering inveſting Sign, and Seal; and they depend upon the promiſe ſealed by Baptiſm; and the promiſe ſuppoſeth the qualified ſubject, or requiſite Condition in him, that ſhall have the benefit of it. To tell us therefore of a common Cauſe, on which the effect depends, viz. the Inſtitution of Baptiſm it ſelf, when we are inquiring after the ſpecial condition that proveth the perſon to be the due ſubject, to whom both Promiſe and Baptiſm doth belong; This is but to ſeem to make an Anſwer. Either all baptized abſolutely are juſtified and ſaved, or not: If yea, then Chriſtianity is another kind of thing than Peter or Paul underſtood, that thought it was not the Waſhing of water, but the Anſwer of a good Conſcience to God: Then let us catch Heathens and dip them, and ſave them in deſpite of them; But if any condition be requiſite (as we are ſure there is) our Queſtion is, What it is? and you tell us of Baptiſm it ſelf. Did ever Auguſt jure, vel injuria was to be eſteemed a Believer? We grant with Auſtin, that Infants of Believers, propter Sacramentum fidei, are viſibly and profeſſedly to be numbred with Believers; but neither Auſtin, nor we, will ever grant you that this is true of all that you can catch, and uſe this form of Baptiſm over. The Seal will not ſave them that have no part in the Promiſe.

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[The Catechiſm is not intended as a whole Body of Divinity; but as a Comprehenſion Sect. 7. pa. 28. of the Articles of Faith, and other Doctrines moſt neceſſary to Salvation; and being ſhort, is fitteſt for Children, and Common people; and as it was thought ſufficient upon mature deliberation, and ſo is by us.]

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Repl. The Creed, the Decalogue, and the Lords Prayer, contain all that is abſolutely neceſſary to Salvation at leaſt. If you intended no more, What need you make a Catechiſm? If you intend more, Why have you no more? But, except in the verie words of the Creed, the eſſentials of Chriſtianity are left out; If no explication be neceſſary, trouble them with no more than the Text of the Creed, &c. If explication be neceſſary, let them have it; At leaſt in a larger Catechiſm, fitter for the riper.

CONFIRMATION.

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[It is evident that the meaning of theſe words is, that Children Baptized, Sect. 1. Rub. 1. and dying before they commit actual Sin, are undoubtedly Saved, though they be not Confirmed; wherein we ſee not what danger there can be of miſleading the vulgar, by teaching them truth: But there may be danger in this deſire of having theſe words expunged, as if they were falſe; for St. Auſtin ſaies, He is an Infidel that deſires them to be true, Ep. 23. ad Bonifac.]

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Repl. What? all Children Saved whether they be Children of the Promiſe or no? Or, can you ſhew us a Text that ſaith (Whoever is Baptized, ſhall be Saved)? The Common-Prayer-Book plainly ſpeaks of the non-neceſſity of Unction, Confirmation, and other Popiſh Ceremonies and Sacraments, and meaneth that, ex parte Eccleſiae, they have all things neceſſary to Salvation, and are undoubtedly Saved, ſuppoſing them the due Subjects, and that nothing be wanting ex parte ſui; which certainly is not the caſe of ſuch as are not Children of the Promiſe, and Covenant. The Child of an Heathen doth not ponere obicem actually quo minus baptizetur, and yet being baptized is not ſaved, on your own reckoning, (as we underſtand you); therefore the Parent can ponere obicem, and either hinder the Baptiſm or effect, to his Infant. Auſtin ſpeaks not there of all Children whatever, but thoſe that are offered per aliorum ſpiritualem voluntatem, by the Parents uſually, or by thoſe that own them after the Parents be dead, or they expoſed, or become theirs: He ſpeaks alſo of what may be done, & de eo quod fieri non poſſe arbitratur: But our queſtion is, What is done? and not, What God can do: Our great Queſtion is, What Children they be that Baptiſm belongeth to?

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[After the Catechiſm we conceive that it is not a ſufficient qualification, &c.] We conceive that this qualification is required rather as neceſſary, than Sect. 2. Rubr. as ſufficient; and therefore it is the duty of the Miniſter of the place, Can. 61. to prepare Children in the beſt manner to be preſented to the Biſhop for Confirmation, and to inform the Biſhop of their fitneſſe; but ſubmitting the judgement to the Biſhop, both of this, and other qualifications, and not that the Biſhop ſhould be tyed to the Miniſters conſent. Compare this Rubr. to the ſecond Rubr. before the Catechiſm, and there is required what is further neceſſary and ſufficient.

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Repl. 1. If we have all neceſſary ordinarily, we have that which is ſufficient ad eſſe: there is more ordinarily neceſſary, than to ſay thoſe words. 2. Do you owe the King no more obedience? Already do you contradict His Declaration, which ſaith, Confirmation ſhall be performed (by the information, and with the conſent of the Miniſter of the place?) But if the Miniſters conſent ſhall not be neceſſary, take all the charge upon your own ſouls, and let your ſouls be anſwerable for all.

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They ſee no need of Godf. here] The Compilers of the Liturgie did, and ſo doth the Church; that there may be a witneſſe of the Confirmation.] Sect. 3. Ex. 1▪

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Repl. It is like to be your own work as you will uſe it, and we cannot hinder you from doing it in your own way. But are Godfathers no more than witneſſes? &c.

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[This ſuppoſeth that all children, &c.] It ſuppoſeth, and that truly, that all children were at their Baptiſm, regenerate by Water, and the Holy Ghoſt, and had given unto them the forgiveneſſe of all their Sins; and it is charitably preſumed, that, notwithſtanding the frailties and ſlips of their Childhood, they have not totally loſt, what was in Baptiſm conferred upon them, and therefore addes, Strengthen them we beſeech thee, O Lord, with the Holy Ghoſt, the Comforter, and daily encreaſe in them their manifold gifts of Grace, &c. None that lives in open ſin ought to be Confirmed.]

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Repl. 1. Children baptized without right, cannot be preſumed to be really regenerate, and pardoned. 2. We ſpeak only of thoſe that by living in open ſin, do ſhew themſelves to be unjuſtified; and theſe you confeſſe ſhould not be Confirmed. O that you would but practiſe that; If not, this Confeſſion will witneſſe againſt you.

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[Before the impoſition of hands, &c.] Confirmation is reſerved to the Sect. 5. p. 30. Rub. Biſhop, in honorem Ordinis; To bleſſe, being an Act of Authority; ſo was it of old. St. Hierom, Dialog. Adv. Lucifer. ſaies, it was totius orbis conſenſio in hanc partem. And St. Cyprian to the ſame purpoſe, Ep. 73. And our Church doth every where profeſſe, as ſhe ought, to conform to the Catholick uſages of the Primitive times; from which cauſeleſly to depart, argues rather love of contention than of peace. The reſerving of Confirmation to the Biſhop, doth argue the Dignity of the Biſhop above Presbyters, who are not allowed to Confirm; but does not argue any excellency in Confirmation, above the Sacraments. St. Hierom argues the quite contray, ad Lucif. cap. 4. That becauſe Baptiſm was allowed to be performed by a Deacon, but Confirmation only by a Biſhop; therefore Baptiſm was moſt neceſſary, and of the greateſt value; The mercy of God allowing the moſt neceſſary means of Salvation, to be adminiſtred by inferiour Orders, and reſtraining the leſſe neceſſary, to the higher, for the honour of their Order.]

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Reply. O that we had the Primitive Epiſcopacy, and that Biſhops had no more Churches to overſee, than in the Primitive times they had; and then we would never ſpeak againſt this reſervation of Confirmation to the honour of the Biſhop: But when that Biſhop of one Church, is turned into that Biſhop of many hundred Churches; and when he is now a Biſhop of the loweſt rank, that was an Arch-biſhop, when Arch-biſhops firſt came up, and ſo we have not really exiſtent, any meer Biſhops, (ſuch as the Antients knew) at all, but only Arch-biſhops and their Curates; Marvel not, if we would not have Confirmation proper to Arch-biſhops, nor one man undertake more than an hundred can perform: But if you will do it, there is no remedie, we have acquit our ſelves.

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Prayer after the Impoſition of hands, is grounded upon the practice of the Sect. 6. Ex. 1. Apoſtles, Heb. 6. 2. & Acts 8. 17. Nor doth 25. Article ſay, that Confirmation is a corrupt imitation of the Apoſtles practice, but that the 5. commonly called Sacraments have ground partly on the corrupt following the Apoſtles, &c. which may be applied to ſome other of thoſe 5; but cannot be applied to Confirmation, unleſs we make the Church ſpeak contradictions.

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Reply. But the queſtion is not of Impoſition of hands in generall; but this Impoſition in particular: And you have never proved, that this ſort of Impoſition, called Confirmation, is mentioned in thoſe Texts: And the 25. Article cannot more probably be thought to ſpeak of any one of the 5. as proceeding from the corrupt imitation of the Apoſtles, than of Confirmation as a ſuppoſed Sacrament.

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We know no harm in ſpeaking the language of holy Scripture, Acts 8. 15. Sect. 7. Ex. 2. they laid their hands upon them, and they received the Holy Ghoſt; and though Impoſitions of hands be not a Sacrament, yet it is a very fit ſign, to certifie the perſons what is then done for them, as the Prayer ſpeaks.

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Reply. It is fit to ſpeak the Scripture language in Scripture ſenſe; But if thoſe that have no ſuch power to give the Holy Ghoſt, will ſay, Receive the Holy Ghoſt, it were better for them to abuſe other language, than Scripture language.

After Confirmation.

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There is no inconvenience that Confirmation ſhould be required before the Sect. 8. Communion, when it may be ordinarily obtained: that which you here fault, you elſewhere deſire.

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Reply. We deſire that, the credible approved profeſſion of Faith, and repentance, be made neceſſaries: But not that all the thouſands in England that never yet came under the Biſhops hands (as not one of many ever did, even when they were at the higheſt) may be kept from the Lords Supper: for ſome cannot have that Impoſition, and others will not, that yet are fit for Communion with the Church.

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The Ring is a ſignificant ſign, only of humane inſtitution, and was alwayes Marriage the Ring. Sect. 1. p. 31. given as a pledge of fidelity, and conſtant love, and here is no reaſon given why it ſhould be taken away; nor are the reaſons mentioned in the Roman Ritualits given in our Common-Prayer-Book.

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Repl. We crave not your own forbearance of the Ring; but the indifferencie in our uſe of a thing ſo miſ-uſed, and unneceſſary.

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[Theſe words (in the name of the Father, Son, and Holy Ghoſt) if they ſeem to make Matrimony a Sacrament; may as well make all ſacred, yea civil actions Sect. 2. p [...]. 32. Ex. 1. of weight to be Sacraments, they being uſual at the beginning and ending of all ſuch. It was never heard before now, that thoſe words make a Sacrament.]

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Reply. Is there no force in an argument drawn from the appearance of evil, the offence and the danger of abuſes, when other words enow may ſerve turn?

They go to the Lords Table, becauſe the Communion is to follow.

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Reply. They muſt go to the Table, whether there be a Communion Sect. 3. or not.

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[Conſecrated the eſtate of Matrimony to ſuch an excellent myſtery, &c.] Though the inſtitution of Marriage was before the Fall, yet it may be now, and Se. 4. Col. is conſecrated by God to ſuch an excellent myſtery, as the repreſentation of the ſpiritual marriage, between Chriſt and his Church, Eph. 5. 23. We are ſorry that the words of Scripture, will not pleaſe. The Church in the 25. Article, hath taken away the fear of making it for a Sacrament.]

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Reply. When was Marriage thus conſecrated? If all things, uſed to ſet forth Chriſts offices, or benefits, by way of ſimilitude, be conſecrated; then a Judge, a Father, a Friend, a Vine, a Door, a Way, &c. are all conſecrated things: Scripture phraſe pleaſeth us, in Scripture ſenſe.

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The new married perſons the ſame day of their marriage muſt receive the Se. 5. p. 33. Rubr. 18. Holy Communion.] This inforces none to forbear Marriage, but preſumes (as well it may) that all perſons marriageable ought to be alſo fit to receive the Holy Sacrament; And marriage being ſo ſolemn a Covenant of God, they that undertake it in the fear of God, will not ſtick to ſeal it by receiving the Holy Communion, and accordingly prepare themſelves for it. Is were more Chriſtian, to deſire that thoſe licentious Feſtivities might be ſuppreſt, and the Communion more generally uſed by thoſe that marry: the happineſs would be greater then can eaſily be expreſt. Unde ſufficiat ad enarrandum felicitatem ejus Matrimonii, quod Eccleſia conciliat, & confirmat oblatio. Tertul. lib. 2. ad Uxorem.

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Reply. Indeed! will you phraſe and modify your adminiſtrations upon ſuch a ſuppoſition, that all men are ſuch as they ought to be, and do what they ought to do? Then take all the World for Saints, and uſe them accordingly, and blot out the doctrine of Reproof, excommunication, and damnation from your Bibles; Is it not moſt certain that very many married perſons are unfit for the Lords Supper, and will be when you and we have done our beſt? And is it fit then to compell them to it? But the more unexpected the more welcom is your motion, of that more Chriſtian courſe of ſuppreſſing of licentious feſtivities. When ſhall we ſee ſuch Reformation undertaken?

Viſitation of the Sick:

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FOr as much as the condition, &c.] All which is here deſired, is already Sect. 1. preſumed, namely, that the Miniſter ſhall apply himſelf to the particular condition of the perſon; but this muſt be done according to the Rule of prudence and juſtice, and not according to his pleaſure: therefore if the ſick perſon ſhew himſelf truly penitent, it ought not to be left to the Miniſters pleaſure to deny him Abſolution, if he deſire it. Our Churches direction, is according to the 13. Can. of the venerable Council of Nice, both here, and in the next that follows.

§

Reply. But the queſtion is whether he ſhew himſelf truly penitent or not. If we have not here neither, a judgment of diſcretion, for the conduct of our own actions, What do we with reaſon? Why are we truſted in the Office? and, Whoſe judgment muſt we follow? The Biſhop cannot have leiſure to become the Judge whether this man be penitent. It muſt then be the Miniſter, or the man himſelf; And muſt we abſolve every man that ſaith he repenteth? Then we muſt believe an incredible profeſſion, which is againſt reaſon: Some are known Infidels, and in their health profeſs that they believe not the Scripture to be true, and make a mock at Jeſus Chriſt; and perhaps, in a ſickneſs, that they apprehend no danger in, will ſend for the Miniſter in ſcorn, to ſay [I repent] and force him to abſolve them, that they may deride him, and the Goſpel. Some of us have known too many of thoſe that have for twenty, or thirty years been common drunkards, ſeldom ſober a week together, and ſtill ſay when they came to themſelves, that they were ſorry for it, and did unfeignedly repent; and as they ſaid in health, ſo they ſaid in ſickneſs, dying with in a few daies or weeks after they were laſt drunk: muſt we abſolve all theſe? Some dye with a manifeſt hatred of an Holy Life, reviling at thoſe that are carefull to pleaſe God; yet ſaying, they hate them not as holy, but becauſe they are all Hypocrites, or the like: And yet will ſay, they repent of their ſins. Some forbear not their accuſtomed ſwearing and curſing while they profeſs repentance. Some make no reſtitution for the wrong which they ſay they repent of: And muſt we take all theſe for truly penitent? If not; the Miniſter muſt judge. What you mean by your ſaying, (Our Churches direction is according to the 13th Canon of the venerable Council of Nice, both here and in the next that follows) we know not: the ſecond Council of Nice you cannot mean (its Can. being uncertain) and the 13th is of no ſuch ſenſe. And the 13th Can. of the firſt Council of Nice, is only, that lapſed Catechumens ſhall be 3, years inter and ientes before they pray again with the Catechumens. [Page] This ſhews they then took not up with every word of ſeeming penitence as true repentance, but what it is to your purpoſe we know not, nor is here any other Can. in that Council for you: The 11th Can. is ſufficiently againſt you. The lapſed that truly repented, were to remain among the penitent for three years; and ſeaven years more, if they were fideles, &c. (Ab omnibus vero illud praecipue obſervetur, ut animus eorum, & fructus poenitentiae attendatur: quicunque enim cum omni timore, & lacrimis perſeverantibus, & operibus bonis, Converſationem ſuam, non verbis ſolis ſed opere & veritate demonſtrant, cum tempus ſtatutum etiam ab his fuerit impletum, & orationibus jam coeperint communicare, licebit etiam Epiſcopo humanius circa res aliquot cogitare:) We know this rigor as to time was unjuſt, and that to the dying it was abated: but you ſee here that bare words (that were not by ſeriouſneſs and by deeds, made credible) were not to be taken, as ſufficient marks of penitence, of which it was not the perſon himſelf that was to be the Judge.

§

The form of Abſolution in the Liturgy, is more agreeable to the Scriptures, Sect. 2. then that which they deſire; it being ſaid, in St. John 20. Whoſe ſins you remit they are remitted, not, whoſe ſins you pronounce remitted; and the Condition needs not to be expreſſed, being alway neceſſarily underſtood.

§

Reply. It is a Controverſy among the Learnedſt Expoſitors, how much of that of John 20. was proper to the Apoſtles, and ſuch others as were then to have the ſpirit in an extraordinary manner, who did remit ſin effectively by remitting the puniſhment of it, by caſting out Devils, healing the ſick, &c. according to that of Jam. 5. 14, 15. Is any ſick among you, let him call for the Elders of the Church, and let them pray for him, and anoint him with Oyl, in the name of the Lord; And the prayer of faith ſhall ſave the ſick, and the Lord ſhall raiſe him up; and if he have committed ſins, they ſhall be forgiven him. If beſides this remitting them effectively, the reſt be no other then a Miniſterial pronouncing them forgiven by God according to his Covenant in the Goſpel, then you cannot plead the phraſe of a Text, which reſpecteth another way of Remiſſion then we pretend to: But muſt phraſe it according to the nature of the thing, and the ſenſe of other Scriptures alſo that fullier open it; There are three waies of pardoning, 1. By grant or Guift, (whether by a general Act of pardon, or a particular.) 2. By ſentence. 3. By execution; that is, preventing, or taking off, the penalty: The firſt of theſe is done already by God in the Goſpel. The Second, God doth principally, and his Miniſters inſtrumentally as his Meſſengers: The third (the taking off the penalty) they can do no otherwiſe in the Caſe before us, then by praying that God will take [Page] it off, and uſing his ordinary means. So that it is moſt evident, that this Abſolution that Miniſters are to perform, can be no other then to pronounce the penitent Believer to be abſolved by God according to his Covenant: And if there be no other, ſhould we not ſpeak as intelligibly as we can? Indeed there is more in abſolving the excommunicate; for then the Church both judiciouſly, and executively, remitteth the penalty of excommunication (to which alſo the Text John 20. may have much reſpect) but the penalty of damnation can be no otherwiſe remitted by us, then as is expreſſed. And indeed the thing is of ſuch exceeding weight, that it behoveth us to deal as intelligibly and openly in it, as we can. And therefore we admire that you ſhould ſay (the Condition needs not be expreſſed, being always neceſſarily underſtood) by neceſſarily do you mean, neceſſitate naturali, & irreſiſtibili? ſo that all the wicked men in the world cannot chuſe but underſtand us, to ſpeak conditionally? Surely this is none of your meaning; if it were, it were far from truth: Or do you mean not de neceſſitate vel actitudine eventus, but de debito ex obligatione? no doubt but it is neceſſary as a duty, and alſo ad finem as a means: And therefore it is, that we deſire it may be expreſſed. And doubtleſs you think not that all men do their duties, and underſtand all that they ought to underſtand: no not in this particular. If you mean that all ſick men may be rationally ſuppoſed to underſtand it; this can never be believed by us that are acquainted perſonally (and have been) with ſo many of whom it is not true. How many think the Miniſter's Abſolution, and the Sacrament, will ſerve turn, with their unſound hypocritical repentance? how eaſily is that underſtood abſolutely, or as bad, while they take you to take it for granted, that they have the Condition, which is abſolutely expreſſed.

§

It is not fit the Miniſter ſhould have power to deny this viation, or holy Communion Sect. 3. p. 34, Exc. 1. to any that humbly deſire it, according to the Rubrick; which no man diſturbed in his wits can do, and whoſoever does, muſt in charity be preſumed to be penitent, and fit to receive.

§

Repl. There is no condition mentioned in the Rubrick, but that he (be deſirous to receive the Communion in his houſe) humbly is not there: And why may not a man diſturbed in his wits deſire the Communion? you deny things that ordinarily fall out, and yet lay the weight of your Cauſe on that denial. But why muſt we give the Sacrament to thoſe that have lived in groſs ignorance, Infidelity, and prophaneneſs, and never manifeſted credibly, that they repent? You ſay that (whoſoever deſireth the Sacrament, according to the Rubrick, muſt in charity be preſumed to be penitent.) But where hath God commanded or approved ſo blind & dangerous an act as this, under the name of Charity? the ordinary obſervations [Page] of our lives, is not to be confuted by mens Aſſertions: we know by ſad experience, that there's abundance of the worſt of men among us, that are deſirous to receive this Sacrament when they are ſick, that give no credible evidence of true repentance; but ſome in the ignorance, & deceit of their hearts; & ſome as conſcious of their impiety, for which they ſeek any ſhifting remedy to quiet their Conſciences, for the time, are much more eager for this Sacrament in their ſickneſs, then many better and more penitent perſons. And muſt we judge all theſe penitent, and give them the Sacrament as ſuch? we muſt needs profeſſe that we think this Courſe would not be the leaſt effectual ſervice unto Satan, to deceive poor ſinners, and keep them from knowing their miſery, and ſeeking aright after the true remedy in time. Pardon us, while we lay together the parts of your Doctrine, as we underſtand it here delivered; and leave it to your Conſideration, what a Church, and what a Miniſtry it would make. 1. All Infants of any Parents in the world that we can baptize, are undoubtedly regenerate, and in a ſtate of life, and ſhall be ſaved, if they ſo die. 2. The Holy Ghoſt, and Forgiveneſſe of ſin, being then given them; it is charitably preſumed that they have not totally loſt this, notwithſtanding the frailties and ſlips of their Child-hood; and ſo when they can ſay the Catechiſm, they are to be confirmed. 3. Being confirmed, they are to be admitted to the Lords Supper. 4. All that marry, and others, thrice a year muſt receive the Lords Supper (though unfit.) 5. The Miniſter muſt abſolve all the ſick, that ſay they repent: (if we underſtand you) for we ſuppoſe you allow not the Miniſter to be Judge. 6. This Abſolution muſt be abſolutely expreſſely (I abſolve thee from all thy ſins) without the Condition (if thou repent and believe.) 7. Whoſoever deſireth the Communion in his ſickneſs, muſt in charity be preſumed to be penitent, and fit to receive. 8. The Miniſter muſt not have power to forbear ſuch Baptizing, Abſolving, or delivering the Communion as aforeſaid (we now omit what's ſaid of the dead at Burial.) And if this be not the ready way to hinder thouſands, from the neceſſary knowledge of their unrenewed hearts, and lives, and from true repentance, and from valuing Chriſt as the Remedy, and from making a neceſſary preparation for death, and alſo the way to lay by abundance of faithful conſcionable Miniſters, that dare not take ſuch a deceiving dangerous Courſe; we muſt confeſs our ſelves much miſtaken in the nature of mans corruption, and miſery, and the uſe of Gods Ordinances for his recovery.

The Burial of the Dead.

[Page]

§

IT is not fit ſo much ſhould be left to the diſcretion of every Miniſter: And Sect. 2. p. 2. the deſire that all may be ſaid in the Church, being not pretended to be for the eaſe of tender Conſciences, but of tender Heads, may be helped by a Cap, better then a Rubr.

§

Reply. We marvel that you ſay nothing at all to our deſire, (that it be expreſſed in a Rubrick, that prayers and exhortations there uſed, be not for the benefit of the dead, but only for the inſtruction &c. comfort of the living.) You intend to have a very indiſcreet Miniſtry, if ſuch a needleſſe Circumſtance may not be left to their diſcretion. The contrivance of a Cap inſtead of a Rubr. ſheweth that you are all unacquainted with the ſubject, of which you ſpeak: and if you ſpeak for want of experience of the Caſe of Souls, as you now do about the Caſe of mens bodies, we could wiſh you ſome of our experience of one ſort (by more Converſe with all the Members of the Flock) though not of the other. But we would here put theſe three or four Queſtions to you.

1. Whether ſuch of our ſelves as cannot ſtand ſtill in the cold winter at the Grave, half ſo long as the Office of Burial requireth, without the certain hazard of our lives, (though while we are in motion, we can ſtay out longer) are bound to believe your Lordſhips, that a Cap will cure this better then a Rubr. though we have proved the contrary to our coſt? and know it as well as we know that cold is cold Do you think no place but that which a Cap or Clothes do cover, is capable of letting in the exceſſively refrigerating Air?

2. Whether a man that hath the moſt rational probability, if not a moral certainty, that it would be his death, or dangerous ſickneſs (though he wore 20. Caps) is bound to obey you in this Caſe.

3. Whether uſually the moſt ſtudious laborious Miniſters, be not the moſt invaletudinary and infirm? And 4ly, Whether the health of ſuch ſhould be made a jeſt of, by the more healthful; and be made ſo light of, as to be caſt away, rather then a Ceremony ſometime be left to their diſcretion? And whether it be a ſign of the right and genuine ſpirit of Religion, to ſubject to ſuch a Ceremony, both the life of godlineſs, and the lives of Miniſters, and the peoples ſouls? Much of this concerneth the people alſo: as well as the Miniſters.

§

We ſee not why theſe words may not be ſaid of any perſon, who we dare Sect 3. p. 33. not ſay is damned; and it were a breach of Charity to ſay ſo, even of thoſe whoſe repentance we do not ſee: For whether they do not inwardly, and heartily repent, even at the laſt act, who knowes? And that God will not even then pardon them upon ſuch repentance, who dares ſay? It is better to be Charitable, and hope the beſt, then raſhly to condemn.

§

[Page]

Reply. We ſpoke of perſons, living and dying in notorious ſins; ſuppoſe they were whoredom, perjury, oppreſſion, yea Infidelity, or Atheiſm, &c. But ſuppoſe we cannot be infallibly certain, that the man is damned, becauſe it is poſſible that he may repent, though he never did expreſs it: will you therefore take him for a brother whoſe ſoul is taken to God in mercy? You are not ſure that an excommunicate perſon, or an Heathen, doth not truly repent after he is ſpeechleſs: But will you therefore ſay, that all ſuch die thus happily? This is a moſt deluſory Principle. The Church judgeth not of things undiſcovered: Non eſſe & non apparere, are all one as to our Judgment; we conclude not peremptorily, becauſe we pretend not here to infallibility. As we are not ſure that any man is truly penitent, that we give the Sacrament to; ſo we are not ſure that any man dieth impenitently. But yet we muſt uſe thoſe as penitent, that ſeem ſo to reaſon, judging by ordinary means, and ſo muſt we judge thoſe as impenitent, that have declared their ſin, and never declared their repentance. It ſeems by you, that you will form your Liturgy, ſo as to ſay, that every man is ſaved, that you are not ſure is damned, though he ſhew you no repentance; and ſo the Church ſhall ſay, that all things are, that are but poſſible, if they conceit that Charity requireth it. But if the living by this be kept from Converſion, and flattered into Hell, will they there call it Charity, that brought them thither? O lamentable Charity, that ſmoothers mens way to Hell, and keepeth them ignorant of their danger, till they are paſt remedy! millions are now ſuffering for ſuch a ſort of Charity. Lay this to the formentioned propoſitions, and the world will ſee that indeed we differ in greater things then Ceremonies, and Forms of Prayer.

Churching Women.

§

IT is fit that the woman performing eſpecial ſervice of Thanksgiving, ſhould Sect. 1. p. 36. Exc. 1. have a ſpeciall place for it, where ſhe may be perſpicuous to the whole Congregation; and neer the Holy Table, in regard of the Offering ſhe is there to make: They need not fear Popery in this, ſince in the Church of Rome ſhe is to kneel at the Church door.

§

Reply. Thoſe that are delivered from impenitency, from ſickneſs, &c. perform a ſpecial ſervice of thankſgiving, &c. yet need not ſtand in a ſpecial place: but if you will have all your Ceremonies, Why muſt all others be forced to imitate you? We mentioned not the Church of Rome.

§

[The Pſalm 121. is more fit and pertinent, then thoſe others named, as 113, Sect. 2. Exc. 2. 128. and therefore not to be changed.]

§

[Page]

Reply. We have popoſed to you what we think meeteſt in our laſt pages; if you like your own better, we pray you give us leave to think otherwiſe, and to uſe what we propounded.

§

If the woman be ſuch as is here mentioned, ſhe is to do her penance before ſhe Sect. 3. Exc. 3. be Churched.]

§

Reply. That is, if ſhe be accuſed, proſecuted, and judged by the Biſhop's Court to do penance firſt, which happeneth not to one of a multitude; and what ſhall the Miniſter do with all the reſt? All tends to take away the difference between the precious and the vile, between thoſe that fear God, and that fear him not.

§

[Offerings are required as well under the Goſpel, as the Law: and amongſt other times moſt fit it is, that oblations ſhould be, when we come to give thanks Sect. 4. Exc. 4. for ſome ſpecial Bleſſing, Pſal. 76. 10, 11. Such is the deliverance in Childbearing.]

§

Reply. Oblations ſhould be free, and not forced: to ſome ſpecial uſe, and not to oſtentation.

§

[This is needleſs ſince the Rubr. and Comm. require that no notorious perſon Sect. 5. Exc. 5. be admitted.]

§

Reply. We gladly accept ſo fair an interpretation, as freeth the Book from ſelf-contradiction, and us from trouble; but we think it would do no hurt but good, to be more expreſs.

The Conceſſions.

§

WE are willing that all the Epiſtles and Goſpels be uſed according to Sect. 1. the laſt Tranſlation.

§

Reply. We ſtill beſeech you, that all the Pſalms, and other Scriptures in the Liturgy recited, may (for the ſame reaſon) be uſed according to the laſt Tranſlation.

§

That when any thing is read for an Epiſtle, which is not in the Epiſtles, the Superſcription be, [for the Epiſtle.] Sect. 2.

§

Repl. We beſeech you, ſpeak as the vulgar may underſtand you: [for the Epiſtle] ſignifieth not plain enough to ſuch, that is indeed none of the Epiſtles.

§

That the Pſalms be collated with the former Tranſlation, mentioned in Sect. 3. Rubr. and Printed according to it.

§

Reply. We underſtand not what Tranſlation, or Rubr. you mean.

§

That the words (this day) both in the Collects, and Prefaces, be uſed only upon Sect. 4. the day itſelf, and for the following dayes, it be ſaid (as about this time.)

§

Reply. And yet there is no certainty, Which was the day it ſelf.

§

That a longer time be required for ſignification of the names of the Com. and Sect. 5. the words of the Rubr. be changed into theſe (at leaſt ſome time the day before.)

§

Reply. (Sometime the day before) may be, near or at night, which will [Page] not allow any leiſure at all, to take notice of the proofs of peoples ſcandals or to help them in preparation.

§

That the power of keeping ſcandalous Sinners from the Communion, may be Sect 6. expreſſed in the Rubr. according to the 26. and 27. Canons, ſo the Miniſter be obliged to give an account of the ſame immediately after to the Ordinary.

§

Reply. We were about returning you our very great thanks, for granting us the benefit of the 26. Canon, as that which exceedeth all the reſt of your Conceſſious; But we ſee you will not make us too much beholden to you: and poor Chriſtians that will not receive the Sacrament contrary to the example of Chriſt and his Apoſtles, and the cuſtom of the Catholick primitive Church, and the Canons of general Councils) muſt be alſo uſed as the notorious impenitent ſinners. But the Canon requireth us not to ſignifie the cauſe, but upon complaint, or being required by the ordinary

§

That the whole Preface be prefixed to the Commandments. Sect. 7.

§

Reply. And why not the word (Sabbath day) be put for the (ſeventh day) in the end. Muſt not ſuch a falſification be amended?

§

That the ſecond Exhortation be read ſome Sunday, or Holy-day, before the Sect. 8. celebration of the Communion, at the diſcretion of the Miniſter.

That the general Confeſſion at the Communion be pronounced by one of the Sect. 9. Miniſters, the people ſaying after him, all kneeling humbly upon their knees.

That the manner of conſecrating the Elements, may be made more explicit, Sect. 10. and expreſs; and to that purpoſe, thoſe words be put into the Rub. [then ſhall he put his hand upon the Bread, & break it] then ſhall he put his hand unto the Cup.]

That if the Font be ſo placed as the Congregation cannot hear, it may be referred to the Ordinary, to place it more conveniently. Sect. 11.

That thoſe words [yes they do perform them, &c.] nay be altered thus: [becauſe they promiſe them both, by their Sureties, &c. Sect. 12.

That the words of the laſt Rubr before the Catechiſm, may be thus altered, (that children being baptized have all things neceſſary for their ſalvation, and Sect. 13. dying before they commit any actual ſins, be undoubtedly ſaved, though they be not Confirmed.]

That to the Rubr. after Confirmation, theſe words may be added (Or be ready, and deſirous to be Confirmed.] Sect. 14.

That thoſe words (with my body I thee worſhip) may be altered thus: (with Sect. 15. my body I thee honour.)

That thoſe words (til death us depart) be thus altered (till death us do part.) Sect. 16.

That the words (ſure and certain) may be left out. Sect. 17.

§

Reply. For all the reſt we thank you, but have given our reaſons againſt your ſenſe expreſſed in Sect. 13. before, and for ſatisfactorineſs of the laſt: And we muſt ſay, in the concluſion, That, if theſe be all the abatements and amendments you will admit, you ſell your innocency, and the Churche's peace for nothing.

FINIS.

[Page]

Information about this book

Title statement

The grand debate between the most reverend bishops and the Presbyterian divines appointed by His Sacred Majesty as commissioners for the review and alteration of the Book of common prayer, &c. : being an exact account of their whole proceedings : the most perfect copy.

Baxter, Richard, 1615-1691.

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1661

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2005-12 (EEBO-TCP Phase 1).

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A69535

ID [STC]

Wing B1278A

ID [STC]

Wing E3841

ID [STC]

ESTC R7198

ID [EEBO-CITATION]

12802316

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ocm 12802316

ID [VID]

94077

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(EEBO-TCP ; phase 1, no. A69535)

Transcribed from: (Early English Books Online ; image set 94077)

Images scanned from microfilm: (Early English books, 1641-1700 ; 370:11b, 416:11, or 1518:8)

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— The grand debate between the most reverend bishops and the Presbyterian divines appointed by His Sacred Majesty as commissioners for the review and alteration of the Book of common prayer, &c. : being an exact account of their whole proceedings : the most perfect copy., Baxter, Richard, 1615-1691., Commission for the Review and Alteration of the Book of Common Prayer..

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[8], 148 p.

[s.n.],. London printed :: 1661.. ("The grand debate" (Wing B1278A) can be found at reels 370:11b, 416:11, and 1518:8. The copy at reel 416:11 lacks t.p. at front and first [8] p.: "A copy of His Majesties commission.") ("The papers that passed between the commissioners appointed by His Majesty for the alteration of the Common Prayer, &c." is on p. 33 in The grand debate.) ("The exceptions of the Presbyterian-brethren, against some passages in the present litury" (Wing E3841) is on p. 1 in The grand debate.) (Numerous errors in paging.) (Reproduction of original in the Union Theological Seminary Library, New York, and Yale University Library.) (Entry cancelled for B1337 in Wing (2nd ed.).)

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Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.