I Am not unsensible how farre more unfit it is for me to speak in so grave and reverend an Assembly, than for many others, whose riper yeares and more mature studies have furnished them with farre greater abilities. But since it hath pleased the Clergy to make choice of me for their Servant, I crave leave to discharge my conscience.

Wee cannot be ignorant of the rumours that are abroad, the great exceptions that are taken against the late Canons, the great and generall accusations that are laid upon the late Synod, for the making and contriving of them. And it is strange, me thinks, when every body talks of it, that we our selves should be silent, [Page 2]whom it most concernes. It will be small credit to the Church, that others must be faine to correct those errors that we have com­mitted. It cannot be, I conceive, either piety or wisedome in us to desert the cause. If we be justly charged, we are engaged to a redresse; every man is bound to fill up the pit which he himselfe hath digged. If unjustly, we have a tie upon us to use our endea­vours to remove the scandall, and slander. It must needs lie upon us either to make good that we have done, or to amend that which we have misdone: lest to the rest this blemish also be laid upon us, that we are busie, when there is nothing to doe; and altogether remisse when wee have most work; or that we have hands to wound, but none to cure. I should bee glad that our businesse were for Iustification; but I feare there is something else to bee done. For mine owne part, it is not unknowne, I beleeve, unto many that are here present, that I was against many things in the said Canons, in the agitation of them in the last Synod; and particularly against the Oath. And as I opposed it then; so I continue still in my dissent from it: Not that I dislike any thing that the Oath intends principally to guard. I disrellish neither the Doctrine, nor the Discipline, nor the Government of the Church. Not the Doctrine, I embrace it hearily; and I conceive the Church of England may be herein the patterne of the world: and that if ever any Church hath taken that living water clearly and purely from the fountaine, it is the Church of England. Not the Discipline, I entertaine it willingly, so farre as it is established by law: I wish indeed there might bee no private Innovations. I love outward reverence in Gods worship, so that it be directed to the right object; not to Altars, not to Images; but to God. I love all Ceremonies that truly tend thereunto, or to decency, or to uniformity, which I acknowledge to be most necessary in reli­gious actions. But I desire that in affectation of reverence wee breed no contempt; that in contrivance of decency, we bring in no blemishes: That the Church may not seeme to bee infected with the humours of some women in this age, that never think themselves handsomly drest, but when they are in some new and fantasticall fashion: That while we endeavour Vniformity, wee doe not multiply division. We may be so busie in drawing the two ends together, that we may break the staffe in the midst. [Page 3]That wee bee not so carefull to preserve Vniformity with others that are without, that wee make dissentions within our owne Church. The truth is, I wish there might be nothing scandalous, nothing frivolous in the Church. Nothing scandalous, not so much as a title. Though I love the sacrifice of Almes, and Praise, and I hope should not refuse my selfe to be a sacrifice unto God, though a burnt one; yet I know no need of any materiall Altar: because I know no materiall Sacrifice, but that eternall Sacrifice of Christ upon the Crosse. And though it may be urged, That the Primitive Church used the name of Altar for the holy Table, yet that makes it neither necessary nor warrantable for us to doe the like; unlesse together with the language we could call back the purity, the simplicity of the Primitive times. Now things are ill interpreted, it concernes us to be more cautelous; lest if not now, yet in after ages our language may be urged for the confi­mation of Heresie, when it cannot be answered for us; as we may answer for the Primitive times, That the Heresies were not then broacht, and therefore the speech more loose. It is a dangerous thing to give an Heresie the advantage of a Metaphor, which the Devill wants not skill in time to reduce back unto the killing letter. Besides, the language of the Scripture and the Apostles is the most pare and the most ancient language of the Primitive Church; and we read of no Altar there after Christ, but the Al­tar of the Crosse, or of Christ crucified. I desire there may bee nothing scandalous: I wish the true Image of God in Righteous­nesse and true Holinesse may be restored in the spirituall Temples of our soules But I desire, at least an abatement in the number, and limitation, for the manner and situation of Images in the mate­rial Churches because I doubt they are seandalous to all sorts.

To our Selves; to the strongest in one sense, it laies a scandall upon many of them, brings them into suspition of inclination to Popery. And this suspition i [...] the poyson of the Church, and ought by all meanes to be avoided. To the weak; who are drawn hereby into a jealory of our Church, and moved toward a sepa­ration. And surely it is no policy; nor can be a thing acceptable to Almighty God, to fill the Church with congregations of dead Images and Saints, and to empty it of the living Images of God. The dead praise not thee, O Lord, saith the Psalmist, Psal. 115.17. [Page 4] Hee is the God of the living, and not of the dead, saith our Sa­viour.

Scandalous to the Papist. Alas, it will never win them: can you think them such children as to be allured with a Baby? it may confirm and strengthen them; and I doubt not but the Devill hath skill enough to perswade them from hence, that they need not come over to us; for we are drawing, as fast as we can, to them. And we know not what use our Posterity may make of those Sta­tues and Images, which we have set up. I am sure they are paratura Idololatriae: and you had best take heed how you lay rats-bane in your childrens way, and how you strengthen the hands of the wicked.

Scandalous to the Iew. The materiall Crosses in our Churches may be, I doubt, a block in their way, as well as the Crosse of Christ: they have wretchedly taken this, let us not give them that. This God, I hope, will remove by illumination, and it may be hoped, the time drawes neere: O let not us be hinderers of so great, so glorious, so desireable a work, by laying a com­pany of Images in their way. Cypriane de valera, a learned Spa­niard, in his Preface unto those two Treatises which he hath written against the Supremacy of the Pope, and against the Masse, telleth us of one Paulus Pricius a learned Hebrew, that turned Christian in Pavia, who complained of this, and desired a re­dresse of it, saying, That it was very requisite, that Images should be rid out of our Churches; for that they were the cause that kept many Iewes from embracing Christian Religion.

Scandalous to the Turk, and to the Heathen also. It may be a meanes to make the Heathen like his superstition the better, with which we doe so dangerously comply, at least in outward appea­rance; and to confirme and promote the Turk in his abhorring of the profession of Christianity. It is the judgement of that learned Spaniard I before named: Muchos Moros, Turcos, y Indios se converti jan a Christo, si non fuere Por la offensa, y escan­dalo de las Imagines, many Moors, Turks, and Indians might be converted to Christianity, were it not for the scandall of Ima­gery. Yee see then they doe much mischiefe; though they have eyes and see not, mouthes and speak not, hands and handle not, feet and walk not; yet they are not idle in our Churches, they have [Page 5]their dangerous and pernicious effects; and there is a strong, though silent, dissuasivenesse in them to make many stand afarie off from Christ, and to abominate the service of the Lord. But perhaps you will say, this is countervailed by some good that they bring with them. I must confesse it is just, that we should consi­der both, and lay aswell the conveniences as the inconveniences in the ballance, that we may discover the true weight and value of things, and not censure them by the one, without the other: the want of which moderation in our judgements hath caused great commotions and tumults in the Church. Let us then see wherein they profit Gods people.

If they doe any good in the service of God, they are profita­ble, aut discentibus, aut docentibus, aut or antibus, aut communi­cantibus, saith Hemmingius: or (let me adde) eleemosynam dantibus; for unto these, I conceive, may be reduced all the holy and religious offices which God requires of us in his service.

Not to the Learners, it furthers them nothing. O yes, they are Idiotarum libri. Truly I doubt we have much to answer for it, that there are Idiotae in Christianismo. Let us preach the word as we ought, and by Gods grace there will be no need, that there should be either Images for Idiots, or Idiots for Images. This meanes of instruction is more safe, and more effectuall; this or­dained by God, warranted by his Command, graced by his Pro­mise. That invented by men, without either Precept or Promise from God; but rather against both: and it can be no way accep­table to God, to exclude this to bring in that; to preach downe preaching to make way for Images. It is a notable observation, and, I doubt, may rub upon our times, that Hemmingius, and Peter Martyr have in this point: That when the Ministers of the Church began to give themselves to idlenesse, and silence in the Church, then began the frequent use of Images in Gods house. They were built up, it seemes, upon the ruine of Gods Ordinance; as if the Church-men, to excuse and countenance their own floth and negligence, had set up stocks and stones to be their Curats, and to take their turnes in the instruction of the people. And so the Priests became, as it were, dumbe Idols; and the Idols were made dumbe Priests to doe their office in Gods service. And sure­ly it fals out unhappily in our time; to this purpose, wherin prea­ching [Page 6]of the word is discountenanced, and left off; and in stead thereof, as it were, Pictures brought in. And I pray you consider whether the Authors of the one were not those that are guilty of the other. But alas, how unsafe is it for us to commit our charges to such Instructors! since the Prophets tell us, they are teachers of lies, of vanity, and falsshood, Habak. 2.18. Ierem. 10.8, 14. Besides, if any bee so stupid as, as that they cannot be instructed without an Image, it may be feared, they will be so stupid too, [...]s to mistake the true use of an Image, if there be any such in the Church.

And as little helpfull are they to Preachers. They can neither inspire, nor enlighten, nor inflame their hearts with holy zeal in the preaching of the word, nor open unto them a doore of ut­terance; for how should they open his mouth, since they cannot their owne? And they have rem angustam demi, that must seek unto them for matter to furnish out their Sermons; neither are they able to furnish them with any excellent stuffe, unlesse they would make use of them for the art of memory, which I doubt would prove but of little availe to them. And if I mistake not, windowes and pillars may serve as well.

But what? are they behovefull to men in their Prayers, and divine worship? They may be robbers of God indeed herein, and so make the house of Prayer a den of theeves, but for any fur­therance of these Duties unto him there is none at all, but rather much hinderance. There are but two parts of our worship and service in this kinde, [...], the internall worship of the soule, which consists in inward devotion; and [...], or [...], the externall of the body, consisting for the most part in out­ward Reverence. Now for the first, they further us not in our devotion; for that is usually the more intended, by how much the minde is more fixed unto God, and hath a more free passage unto him: whereas these serve rather to distract the minde, and are as blocks and hinderances in the thoughts passage unto God; especially being set up in the very faces of Oratories, as if they were placed there to intercept our Prayers, and to way-lay our de­votions between the soule and heaven. And for outward Reve­rence, I speak it confidently, I beleeve they have been a great meanes to make men abhorre it in the house of God, lest they [Page 7]should bee entrapped thereby unto Idolatry; or at least bee thought to give it to Altars, or Images, which are set up (as is doubted) of purpose before them. Iulian the Apostate, to en­snare the Christians to Idolatry, or at least to draw them into the imputation of it, set up his Idols upon his owne Picture; that if they bowed, and gave civill respect (as was accustomed it seems) to the representation of the Emperour, they might then be taken to be worshippers of the Heathen Idols: if they refused, they were executed, not as Christians, but as despisers of the Empe­rour in his resemblance. And truly the case is very like with Christians now in respect of these Ima­ges,As those wicked Perse­cutors of which Ruffinus lib. 1. cap. 7. who set up the Image of Venus in the place where our Sa­viour was crucified; that if any should come thi­ther to worship our Sa­viour, they might bee thought to worship that Idol, &c. Et ob hoc in­frequens & penè oblivi­oni datus fuerat locus, saith Ruffin. being set up in place of Gods wor­ship; if they doe outward reverence un­to God, they are in danger to be mis­interpreted to doe it to the Altars, and Images; if they refuse to doe it unto them, they are accused, and punished, as denying it to God; and so they are in a manner necessitated to appeare ei­ther prophane, or superstitious, and idolatrous.

Neither doe they any way further men in the use of the Sacrament. Wee know the eyes of the body and soule have both their full work there; and therefore should be sequestred as much as may be from other objects, [...], at that most dreadfull time, as Epiphanius calleth it. The eye of the bo­dy is there to be fixed upon the representation of Christ and his sufferings, and benefits, which himselfe hath set before us in the holy Sacraments, and is not to bedistracted by any other Images, whether Crucifixes, or other, set up, as it were, to outface them, which seeme to lay a secret imputation of imperfection and insuf­ficiency upon that blessed Ordinance of Christ, as if that were not enough without a Crucifix, or as if the painter or carver had set forth the passion in the Picture, better than Christ in the holy Supper. And for the eye of the soule, that is to be fixed on Christ himselfe, his bitter sufferings, and those glorious blessings thereby [Page 8]imparted unto us, and not to be taken up with any humane ar­tifices; the splendor whereof may steale away the soule from its attention to this holy businesse, and so deprive it of the comforts of the Sacrament.

And for Almes-deeds, Though the Priests of Rome finde (I doubt not) good commings in by this meanes, and receive good Rent for their Tenant-Images, for the house-roome they allow them in their Churches; yet they are not like to be beneficiall to the poore: Yea, the fruitlesse charge and cost which is bestowed upon them in their framing, adorning, and offerings, is a great meanes both to disable and discourage Gods people, for enlarging their hearts, or at least their hands to the poore. Indeed these Images, though they have no mouthes to speak, yet they have, as it were, mouthes to devoure the bread of the hungry: and the costly attire of these dead Images is paid for dearly, it may bee feared, by many poore living Images of Christ, that by this means are faine to goe naked to the shame of Christian Religion.

And if we adde unto this the dangerous opposition that is in the use of them in Gods worship, unto the rules and lawes of God himselfe; whereby they are not only scandalous but impious, thwarting the rule not only of charity, but of faith too; as may appeare by the second Commandement, and also by many other places in holy Writ, wherein this practice is vehemently oppo­sed and condemned.Concil. Elibert. can. 36. Placuit Pictu­ras in Ecclesia esse non debere, ne qnod colitur, aut adoratur, in parietibus de­pingatur. Vide Athanas. contra Idol. August. in Psal. 113. Chrysost. in Genes. Hom. & ad Philippens. 1.3. Hom. 11. Theodor. in Psal. 113. Iustin. Mart. in dialog. cum Tryphon. Clem. Alex. Strom. 6. & in Paraen. Tertul. de idolat. c. 3.4.5. Cyprian de Valera, in the Preface of his Dos Tratados del Papay de la missa. Lamprid. in Alex. Sever. vide drelin­court Triomphe de l'eglise part. 2.1.26. art. 4. And the contrariety that it hath both to the judge­ment and practice of the Primitive Church (which in other matters we talk much of) judge­ment, being absolutely and clearly forbidden by that ancient Eliberian Councell celebrated in Spaine in the yeare 305. as Binius computes; and extremely disliked by the ancient Fathers of [Page 9]the Church, as Origen, Iustin Martyr, Tertullian, Athanasius, Epiphanius, &c. insomuch that they proceeded so farre some of them, it seemes, as to condemne the very art of painting and carving, as deceitfull and mischievous, and as brought into the world by the Devill himselfe: And Practice also, sutable to their judgement, in that they were not in use among them in Gods ser­vice, as learned Drelincourt observes to be acknowledged by divers of the Popish authors themselves, as Libius, Gregorius, Gyraldus de Dits Gentium, Syntagm. 1. Georg. Cassander Con­sult. art. 21. and as may be seen, if we look but upon the descrip­tions of the Temples of Adrian, hereby noted to have been di­stinguished from the Heathenish Temples, and of the Temples of Constantine, the magnificence and ornaments whereof are descri­bed in Ecclesiasticall history (as is observed by a learned French writer) without the least mention of Pictures, or Images: yea it was the reproach (as one noteth) that the Heathens laid upon the Christians in the ancient times, That they had neither Tem­ples, nor Altars, nor Images.Vide Orig. contra Cels. lib. 6.7. Minut. in Octav. Lactant. div. Instit. lib. 2. Clem. Alex. Strom. 5.6. Iren. advers. Haereses lib. 1. cap. 23.24. Epiphan. lib. 1. Haeres. 27. August de Haeres. cap. 7. Pet. Crinit. lib. 9. de honesta disciplina. And if we note (as one noteth) that they were not used in those times but by in­famous Hereticks; and that there have beene Lawes made against them by publick authority in those times; as that Law of Valens and Theodosius, &c. if, I say, we adde these things, That they are contrary to the Word of God, to the judgement and practice of the Primitive Church, have not been anciently used but by wic­ked Hereticks, and lastly have been openly cried downe by au­thority, we shall finde, I beleeve, little ground to make so much of them in the Church, as some have done.

But what then? must we demolish these Churches, that are decked and adorned with Images? There is no need of that I hope. There are many things now to be reformed, that I hope will not be pulled downe: And yet if there were such need, I dare say, better fortie Churches demolisht than one Soule ruined, since a Soule is the purchase of Christs blood; ma­teriall [Page 10]Churches not so. These Scandalls I desire may bee removed.

And as I desire there may bee nothing scandalous in the Church, so that there may be nothing frivolous, or irrationall, that our service may be a reasonable service. I know not why we should have can­dles in the day time.Concil. Eliber. cap. 34. & Lactant. div. in­stit. lib. 6. cap. 2. Accendunt lumina velut in tenebris agenti. — Si coeleste lu­men quod dicimus solem, contemplari ve­lint, jam sentiant quod non indigeat lucer­nis eorum Deus. — Num igitur men­tis suae compos putandus est, qui autori & datori luminis candelarum & cerarum lu­men offert pro munere? Aliud verò ille à nobis exigit lumen, & quidem non fumi­dum, sed (ut ait Poeta) liquidum, atque clarum, mentis scilicet, quod exhibere non potest, nisi qui Deum agnoverit. — Haec est religio coelestis, non quae constat ex rebus corruptis, sed virtutibus animi, qui oritur è coelo. Hic verus cultus est in quo mens colentis seipsam Deo immaculatam victi­mam sistit. I wish there may not be so much as an Em­bleme of a fruitlesse Prelacy, or Clergy in the Church, that only fill the candle­stick, but give no light. I love orna­ments in the Church, so that they be not toyish or theatricall. I hold it very fit that God as he is the au­thor of our riches, so he should be served with them. But I wish that may not befall our times that Aegidius Viterbiensis noteth to have befallen the times of Con­stantine; Constantini tempora (saith he) ut sacris rebus multum adjecere decoris, & ornamenti, ita morum vitaeque severitatem non parum enervârunt. Verus ornatus Templorum utilis & Deo gratus (saith Hemmingius) est concio, cantio, oratio, & commu­nio, & non quae haec impediunt & vitiant. Yea an holy congrega­tion is the best furniture of the Church. I wish our speciall care may be for this, and then let the outward adornation, as farre as grave and decent, not be neglected. The truth is, I can beare much in the Church, rather than disturbe the peace, or resist the Government: which gives me occasion to speak of the last thing mentioned in the Oath, The Government of the Church.

And for this I doe acknowledge my selfe bound by the law of [Page 11]God to beare great respect to this Ordinance of God, whereso­ever I finde it, I am to esteem it as a pretious stone, though I finde it in a dunghill of vices. But where it is set in gold, found associa­ted with vertue and holinesse, there indeed it is exceeding glo­rious, and may challenge a double respect: but howsoever it is due to Gods Substitute, whatsoever the man may be in his owne person, and that in point of conscience: and this duty doth consist chiefly in three things; Honour, Obedience, and Subjection. I am to honour them in my thoughts, in my words, in my actions, yea with my estate too, if there be ability in me and exigence in them. To obey them in all just commands whatsoever, wheresoever, either in the commands themselves, or in the acts which they en [...]oyne me, so they are not contrary to Gods law; for I know the Governour may transgresse his duty in commanding, and yet my duty may tie me unto obedience. He offends, if he lay any tyrannous or frivolous bonds upon me, God will not have his people abridged of their liberty, without some reason or ground. And therfore all the commands of Governours, whether in Church or Common-wealth, ought to have their ground either in Scrip­ture, or Reason, and to be streames from those fountaines: they must depend upon the law of God either naturall or revealed; either as a confirmation thereof, or a declaration, or as a conclu­sion from these principles, or as a determination where his law hath appointed diverse things to the same purpose and end, either absolutely or dis-junctively, either in the things themselves, or in the end unto which they tend; they must finde an originall there, from whence they must be extracted, and coppied out, as it were. The law of God in Scripture and reason, is the maine and generall root and trunk, and all good lawes are branches that grow from thence; and whatsoever humane constitutions cannot either in a direct or collaterall line derive themselves from them, are bastard issues, and shamefull to their Parents; and the law­maker sinnes in framing of them. Yet the difficulty of Govern­ment is to bee considered, and many things to be borne with, for though he have no ground in Gods law for his injunction, but it is meerly frivolous, and perhaps burthensome; yet if his au­thority disables him to make it, and it enjoyne me to no act con­trary, [Page 12]to mine allegiance unto God, it is his sinne, but my afflicti­on, and must be borne as other calamities; for though his law bath no good end, yet my obedience hath; obedience it selfe is a good and laudable thing; and I may have the end of maintaining order, or preserving peace, and avoiding disturbance in the Church or Common-wealth, of preventing scandall unto others and the like, which are ends prescribed by Gods law to regulate and frame our actions by. All things are not to be turned upside downe upon every inconvenience that may be apprehended in a law, whether it bee Ecclesiasticall or Civill, For besides that there are few that are fit Judges of a Law; That may be unlaw­full for the Governour to command, which yet is not unlawfull but expedient for me to obey, being commanded. As it was un­lawfull for Pharaoh to command the children of Israel to make brick without straw, as being tyrannous, and so sinfull in him; but it was not unlawfull, but rather commendable in them to obey it, as farre as they could. And S. Paul will have servants to be obedient unto their Masters, though they befroward and per­verse. Indeed if they doe enjoyne me to doe any thing wherein I should offend against Gods lawes in the least degree, no pre­tence of any, though never so many or so great good ends, must make me withdraw my allegiance from him, and pay it to hu­mane powers. The authority of all men is limited, and so must our obedience to them be also. The supreme power of God is the foundation of all authority; and therefore our duty unto that must be preferred in the first place, and without all leave or exception whatsoever. Peace must not be maintained with the ruines of Piety and Trust. And any Scandall to my brother must rather be admitted, than I should prevent it without Gods leave. The rule of Master Calvin is good here: Sicut libertas charitati, ita charitas fidei subjicienda est. Yet in this case I am to disobey as modestly and offenselesly, and with as much shew of reverence to the Governour, as may stand with our duty unto God: yet resolutely too, not faintly, or fearfully but as the three Children unto Nebuchadonezar, Dan. 9.15.17. &c.

And where we cannot yeeld obedience, we must yeeld the [Page 13]third Duty of Subjection, especially where the Authoritie is absolute and supreme under God, which may be vari­ously stated according to the Lawes and Customes of severall Countreyes and Dominions. Then in case we can­not obey, we ought not to resist but suffer; and yeeld a passive obedience where we may not yeeld an active one, according to the rule of Gods word: They that resist shall receive unto themselves damnation; and answerably to the practice of the Primitive Christians, as we may see in that notable example of the Theban Legion, mentioned by Grotius de Iure Belli, out of Eusebius; who when they were commanded by Maximianus to worship his Idols, being Christians, they constant'y denied to obey his command: but when he requi­red their lives, they submitted without resistance, though they were a strong Legion of valiant souldiers.

But I am yet in generals, and generals are clouds: more clearly and particularly therefore. I willingly submit to the present Government of the Church in all parts specified in the Oath by Archbishops, Bishops, Archdeacons, and Deanes; and wish them so well, that I desire they may never moulder away in corruptions, that may make them justly odious to the people, or bring any disrepute upon them, that may bee destructive to their Eminencie. I envie not their Honours, but praise the bountie of Christian Princes therein; yet I wish they may bee more glorious in holinesse and pietie than in outward state and dignity, That their honours may bee more adorned by them, than they by their honours; that the raies of their excelling vertues may even dimme and overcome the splend or of their outward ad­ditions, and that they be above others more in goodnesse, than in greatnesse; and not so much affect the one, as to neg­lect the other; nor feed the one so much, as to starve the other: nè filia devoret matrem, & devoratà matre, devoret etiam seipsam: you may easily perceive there is some danger of it. I willingly submit to their Authoritie, and wish it may bee so moderated by Piety and Charity, that it may be fatherly, not despoticall, much lesse tytannicall; not as Lords over [Page 14]Gods heritage, but as Stewards of the manifold graces of God, that they may manage all things with Christian com­passion, and punish others, when they must needs doe it, with such hearts as are ready even to suffer with them in their cor­rections, like a tender mother that will weep when she is driven to chastise her child; like S. Paul, in whose language, (as a learned man observeth) to bewaile, and to correct, seemeth to have been all one, 2 Cor. 12.21. I feare, saith he, that when I come againe, my God will humble me among you, and that I shall bewaile many that have sinned already, and have not repented of their uncleannesse, and fornication, and lasciviousnesse, which they have committed. Surely, the censures of the Church, and Church-men, should bee pronounced rather with teares, than fury, rather with sighes, than supercilious frownes, that their love and pity to mens persons may shine in the midst of their greatest severitie, that they may see that they are armed, not against them, but a­gainst their offenses; and so, as much as may be, make their punishments lovely even to the sufferers of them. I wish that they may weigh out the justice of Discipline, and cor­rection too with an equall hand, bending themselves most against those offences which are most against God, and not punish the weak and scrupulous (which hath more need of binding up than lancing, more need of Cordials, than Cor­rosives) as the stubborne and perverse: nor the omission of an indifferent Ceremony, as the trampling upon the Law of God it selfe. Never let it be heard in our Israel, that the lawes and inventions of men, though harmelesse, though convenient, and wholesome, are more valued than the im­mediate lawes of God himselfe. There is greater Scandall many times (it is doubt) in such method and manner of punishing, than that is which they pretend to remove. I de­sire that their Authoritie may be supported by those pillars of Learning, Zeale, Holinesse, Industrie, Meeknesse, Cou­rage, and Humilitie: which may be like the seven pillars of the house of Wisedome: which they should be.

Of Learning, that they may bee shining Lights, to [Page 15]illustrate the dark places of the earth.

Of Zeale, that they may be burning and shining Lights like Iohn the Baptist, to prepare the way of the Lord in mens Soules.

Of Piety and Holinesse, that they may shine in their lives as well as in their doctrines; and their whole conversation may be a continuall visible Sermon unto Gods people.

Of Industry, that their light be not hid sub modio desidiae, but that they may be like starres in the firmament, as well of the bigger as of the lesser magnitude, orderly and con­stantly fulfilling their courses, and imparting their benigne aspects unto one another, and their wholesome influences unto the people in the Church; not forgetting those maine and apostolicall works of prayer, and preaching the word, offering incense, and dressing the lamps, the most glorious part of their functions. Surely, howsoever some may mistake it, a Bishop is more splendid, and more like an Apostle in a Pulpit, than upon the Throne, as some stile it.

Of Meeknesse, that it may never be said of them, as S. Paul speaketh of himselfe when he was Saul, concerning zeale persecuting the Church, That the fervour that is in them may be a gentle, not a scorching flame: not like the heat of a fever, to distemper and destroy; but like the naturall heat of the body to preserve and nourish; that it may be a fire of cha­rity, not any immoderate fervour in them; and that it may be with them, as with God, that mercy may still be more eminent than judgement, especially in their owne cause. I wish they may remember that of Livia to Augustus, nihil gloriosius Principe impunè loeso. It is a glory that ever de­serves to be conspicuous amongst us, that is said to have been observable in Reverend Cranmer, noted to have been so meek in his owne injuries, that it grew almost into a Pro­verb of him, If any man will have the Archbishop to bee his friend, let him doe him an injury.

Of Courage, that they be not so gentle as to desert the cause of God in his Church.

And of Humility the best basis for greatnesse to stand firme [Page 16]upon: that their eminency make them not supercilious, which is a signe indeed that men esteeme themselves, but usually abates their esteeme with others. Qui fastum in sublimitate castigat, docet se meruisse quod adeptus est,

You see, I hope, that I am very well contented with the Doctrine, and Discipline, and Government of the Church. And yet notwithstanding, as I have done, so I doe still dis­approve of the late Oath. For though I approve of the Do­ctrine; yet it may be doubtfull, whether it be fitly averred of any humane act absolutely, That it containeth all things necessary to salvation; since it is the judgement of one of no small note and esteeme with many here (I beleeve,L. of Canterb. against A. C. S. 18. p. 121.) That before the question may so much as be admitted, whether a thing containeth all things necessary to salva­tion, it must be granted to be of divine in­stitution, or to be the word of God. Though I dislike not the Discipline, yet I hold it not unalterable; That were to fall into the errour of the Disciplinarians, whom wee have hitherto opposed upon this very ground, That the Discipline of the Church may bee varied according to the varietie of times, persons, and occasions. Though I approve of the Government, yet I cannot hold it in all parts to be necessary; since I doubt not there were times, when the Church was well governed without some of them, which are clearly mentioned in the Oath. The truth is, I conceive the Oath unfit either to be taken or imposed: I say either, because I conceive they are two questions; Whether the Oath be fit to be im­posed; Or being imposed, whether it be fit to be taken.

I hold it unfit to be taken, chiefly in foure respects.

• 1. As ambiguous in some things.
• 2. As hardly consisting with truth in others.
• 3. As contradictory and destructive in the parts thereof unto one another.
• 4. As tying us to that which may be inconvenient to the Church; if not now, yet in after times.

1. As Ambiguous: whereas an Oath ought to be cleare, [Page 17]being a bond of so strict a nature, and so great a for feiture, That every man ought to be sure of the tenour of the obligation ere he enter into it; since a mans whole estate of happinesse both in present possession, and in future hopes and expecta­tion, yea the soule it selfe, and that eternall inheritance wee look for in another world, is as it were tyed over for the per­formance. Now this seemeth to be full of ambiguity.

Ambiguous in the meaning and extent of the word Do­ctrine: since I take it, it is not so cleare, but it may be doub­ted, whether that only is here meant, which is contained in the 39 Articles, or that also in the Homilies, the publick Catechisme, and the Apology of the Church of England: and there hath been some controversie of the Articles them­selves, some, or one of them; and others have been diversly interpreted to serve the turnes of Arminians, and those that have been dis-affected to the true sense of them.

Ambiguous in the meaning and extent of the word Disci­pline; whether it be to be understood only of that which is contained in the ordinary book of Canons in our Church, and the Rubrick in the Common prayer book; or whether of some other Rules before given in the time of King Henry the eighth, King Edward the sixth, or Queen Elizabeth; or whether also of the Provincialls of Lindwood, and of the whole Canon lawes of the Popes, where they are not clearly revoked by Statute. From which dangerous uncertainties I wish the Church were delivered by a setled establishment of some certaine Rules for the government thereof, agreeable to the word of God, and sound reason: that we might not be faine to borrow from the Church of Rome, and to be go­verned by lawes borrowed from Antichrist; though not An­tichristian perhaps, as they are selected, and restrained here. Befides, there is doubt whether the Discipline be to be taken in the full extent of the word, or to be restrained only to the Government, as it seemes abusively to bee restrained in the Oath; whereas in it selfe it is much larger than Government: and therefore to make that the exegesis of Discipline may favour, I doubt, of Collusion. And yet so it is not altoge­ther [Page 18]so cleare, what is here meant by Government; whether we sweare to it only in respect of the Governours, or in re­spect of all the Rules and exercise of Authority; which may be doubted; yea, was actually questioned and doubted of in the last Synod in the point of Excommunication by Lay-men. And if the Governours only are here meant, then there is doubt which and how many they are that are here meant. Especially this Ambiguity is much encreased by the &c. which I never remember to have been in the Oath, when it was read to us in the last Synod: neither am I alone in this forgetfulnesse; but the like hath been affirmed by others also. How it crept in I know not, but I doe not beleeve, that ever before this, such an obscure addition found a roome in an Oath: neither doth it consist with that clearnesse which is required in that which is acknowledged to be strictissimi Iuris. And though perhaps some of the larger siz'd consci­ences hold it unreasonable, that we should querelam offerre apicibus verborum; yet a good Christian will be nice in the smallest point, where his salvation may any way be endan­gered. And besides, I learne from my Saviour, that one jot or tittle of his Word shall never passe away: obedientia in apicibus servanda est.

Ambiguous also, it seemes, in the word [established] whe­ther that only is to be accounted established, which is setled by knowne and publick Lawes, generally received in the whole Church; or that also which by the pretended autho­ritie of some particular Governours, hath of late beene brought into the Church; since it runs not [as it stanas by Law established] (as for my part, I thought it had done; and therefore my memory failes me thereto) but [as it stands established] and no more; which in a large signification might perhaps tie us to divers Innovations, which have been brought in not without some shew of Authority.

Ambiguous it is likewise in the word Consent &c. whether it tie only from yeelding a consent to those alterations which shall be made by others in Authoritie; or whether he may be said to consent which obeyes only, or he only that approves [Page 19]or admits of an alteration, having power to dissent from it. If the former, then it would clearly contradict the Oath of Supremacy, yea of Allegiance too: which though I doe not so firmly beleeve (I confesse) because I conceive a man may obey the alteration being made, and yet not be said to consent to alter; notwithstanding this is not free from ob­scurity, and is too apt to be mis-understood.

Secondly, as it is thus full of Ambiguities, so I know not how in all points it will stand with Truth it selfe, where it is said of the Government in the particulars named, viz. Arch­bishops, Bishops, Deanes and Archdeacons, with the unmea­surable enlargement of an &c. that of right it ought so to stand: the words are these; as it stands now est ablished, and as by right it ought to stand; which word [right] if it be equivocall, and to be understood either of Divine right, or Ec­clesiasticall, (as was answered in the last Synod) then wee should admit of Equivocations in an Oath. But it seemes (if well considered) to imply a Divine right; for that clause [as it stands now established,] if it be meant well, it must bee understood I conceive of that which is established by Law, and that Law is the Ecclesiasticall right whereby they stand. And therefore in That, after this it is further added, [and as byright it ought to stand] it seemes to averre that there is a further right than the Ecclesiasticall Law it selfe, even a right which doth establish the Law it selfe, whereby such and such Governours are appointed; and makes that, as it were, necessary in the Church; which I know not what right can doe, but a divine right: and this I am sure some parts of the Government mentioned are altogether incapable of. Besides, what the &c. may include; nam quid non intus habet? for ought a mau certainly knowes, it may be Equus Trojanus, and many may lie hid there, that can pretend no more divine right to stand established in the Church, than the &c. it selfe to stand in the Oath.

Thirdly, as it is taxable of Ambiguity and Falshood, so the Parts thereof seem to be contradictory and destructive to one another. Not to insist long upon the dissonancie and jarre [Page 20]that is between the Title and Preface with the Oath it selfe: In the Title it is. An Oath against all Innovations in Doctrine or Government. In the Preface it is, An Oath against all In­novations of Doctrine or Discipline. In the Oath it selfe it is neither against all Innovations, but only against some there intimated and expressed, nor against Innovations in Doctrine or Discipline, but with a limitation, or restraining Exegesis, Discipline or Government. But let that passe. There seeme to be parts destructive to one another, even in the very Oath it selfe: the multitude of Ambiguities, and especially the &c. being not only equivocall, but also necessitating the Swearer (as may seem) to reserve something in his minde which is not expressed in the Oath. And yet in the later part of the Oath, he is to sweare against all Equivocation or secret reservation, whatsoever; which, how they can stand together, let any judge.

Lastly, it seemes to tye unto that which may be Inconve­nient for the Church, every Clergy man may possibly bee a member of a Convocation or Synod; if so, then he is engaged to vote that which may be Convenient for the Church. Now in that the Government is not denyed to be alterable, it may so fall out that it may be requisite to bring in some Alteration; and if so, then I ought not to tye my selfe from ever consenting to an Alteration; lest I thereby subject the Church unto such bondage that may leave her remedilesse to much mischiefe hereafter. I ought not to lay any such bond upon my consci­ence as may bee against the performance of my duty, or the prevention, or redresse of mischiefe among Gods people.

Now in that it is unlawfull to be taken, as may appeare by the reasons afore spoken of; then à majori it must needs be, it is unlawfull to be imposed; so that if we have proved the former, we have proved both; for it is most clearely unlaw­full to enioyne that Oath which is not lawfull to bee taken. Besides all this, it might bee added that there appeares not any need or necessity of this Oath; and Qui jurat sine ne­cessitate, peccat; an Oath being like to sleeping or opiating Medicines, not to be administred but upon urgent exigencies. [Page 21]Yea it proves to be opposite even to those ends which it seems to aime at; it was never very likely to establish, it hath, I doubt, shaken the present Government. Abundans cautela saepereddit suspectos; unnecessary caution leads to suspition; and to tye with more bonds than needs to any thing, is many times to loose the strongest of all bonds, which is affection, and to encrease the hatred to it. Odimus quodcunque necesse est, is a Proverbe often made good: The old man in Ariosto may informe us of that, who having voluntarily contained himselfe within the walls of Paris for some scores of yeares, being restrained at length by command, fell into such un­quiet desires to see what was without the walls, that he went even out of the world for griefe.

I might insist upon the great and immoderate severity in the Penalty proposed to the refusall of the Oath, being no lesse than suspension and deprivation: it may seeme a strange kinde of Simonie to make a Benefice the price of periury; at least, I am sure, it cannot bee denyed, but that a man might bee unsatisfied in the sense, and legality both of divers things in this Oath; though it were free from many things objected, and doe the office of a Minister faithfully as others, and beare a good Christian heart toward God. And it is very hard to deprive such of their offices and livings; which if it had taken effect, what mischiefe might have come unto the Church by the losse of conscionable Divines; and how many Clergy beg­gars nught have beene turned abroad with their wives and children to the great scandall of the Church, I am glad wee are faine to guesse and imagine, and that it never came to bee knowne by a lamentable experience. For these reasons as I have heretofore, so now againe, I declare my dissent from the Oath.

If my Subscription bee urged, I was perswaded that it was the practice of Councells and Synods, That the whole body should subscribe to those Acts that are past by the maior part, as to Synodicall Acts, not withstanding their private dissent. If my Subscription implied any more, I doe so farre recant and condemne it in my selfe, and desire pardon both of God and [Page 22]the Church, resolving by Gods grace to be more cautelous hereafter.

But is there no Balme in Gilead? are there no Physitians there? shall it be said of us all as of Iobs friends, That weare all Physitians of no value? That it may not be said of us, give me leave to conclude with two requests unto you, which I de­sire to offer unto your grave Iudgements.

First, that wee may preferre a Petition to his Majesty for power to review the late Canons and the Oath; that the wound of the Church may be cured by the Church.

The second, that as we have freedome of votes in the agita­tion, so we may know our freedome in subscription in the con­clusion of our Synodicall Acts.

So wee may have that happy stile to bee Repairers of the breaches in the walls of Ierusalem, and Re-edifiers of the house of God.

And thus you have the thoughts of my heart, which I in­treat you to judge of favourably; and if I have erred in any thing, to reduce mee meekly. And I could wish you had as cleare a dissection of every mans minde here, as you have of mine.