I FOr the publike Liturgy of our Church, (which is the first thing I undertake to defend) some there be that except against it, because it is a set The best stra­tageme that Satan hath, who knoweth his king­dome to be no way more shaken then by the publique devoute pray­ers of Gods Church, is by traducing the form and man­ner of them to bring them in­to contempt, and so to shake the force of all mens devotion towards them: from this forge hath proceeded a strange con­ceit, that to serve God with any set form of Common prayer is superstitious, Hooker lib. 5. eccles. polit. § 26. prescribed Liturgy, but these men who mislike that any set form of Prayers should be imposed in the publike Ser­vice of God, may do well to consider that God himself not onely allowed, but prescribed set forms of Prayer to the Priests of the old Law, teaching them with what form of words they should blesse his people, Numb. 6.23. and de­precate his Judgements, Ioel 2.17. Hosea 14.2. that our blessed Saviour in the new Testament, prescribed a form of prayer to his Apostles, as St. Iohn the Baptist, his immediate fore-runner had formerly done to his disciples, Luke 11.2. that the prayer which Moses pronounced at the removall, and resting of the Ark was a set form of Prayer, Numb. 10.35, 36. that all the Psalms of David are prayers, or praises of God in set [Page 4]forms, and words, answering the length and number of Musick notes; that Saint Paul often used the same set form of prayer without varia­tion, Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.3. Ephes. 1.2. and it is vain to think that a set form of prayer should not be as pleasing, and accep­table unto God, as that which is varyed or that God should be so delighted with varying of words and phrases, that when we have the same suits and requests to make unto him day­ly: Yet we must alter our words and manner of asking, otherwise he will be displeased with our prayers: Surely our Saviour was of ano­ther minde, who best knew the minde of his heavenly Father, for though he had a better gift in praying than any man in the world, and could have varyed his words better than any other; yet when he had the same suit to make unto his father, he used the same words divers times, saying once, again, and yet a third time, Father, if it be possible, let this Cup passe from me, Matth. 26.44.

But, say these men, we cannot pray with the spirit, and use a set Form of Prayer: why not? There are but two acts of the spirit about pray­er, the one of direction, to direct us how to pray, the other of assistance, to assist us in pray­ing; and I hope those that use prescribed set Forms of Prayer, do pray by the direction of the spirit, as well as those that use conceived extemporary prayers, nay, we are bound to [Page 5]beleeve that the Spirit of God was rather with the Carolus Mag­nus, I am sure was of this be­lief, who would permit no pravers to be used but those which were allowed by the Church orati­ones, quae abec­c [...]sla probitae no [...] s [...]nt re [...]ici­antur Microlog. de [...]c [...]es. observ. c [...]. 5 & conc. Carthag 3. which decreed, Can 23. quas­cu [...]que sibi pre­ces a'iquis deseri­bit non iis [...]ta­tur, nisip [...]ius eas cum iastru­ct [...]oribus cont [...] ­l [...]rit, that what prayers soever a man framed for himself, he should first ac­quaint those that were wise and learned with them, be­fore be pre­sumed to use them, and the reason is given in the twelfth Canon of the Mil [...]vita [...] C [...]ell. N [...] forte aliquid c [...]ntra fidem v [...]l pe [...]gno [...]ia [...], vel per minus stud [...]um sit com [...]ositum. Least by a sudden ext [...]mporall effusion of prayer without good advice, and medication some expressions might slip from him, either thorough ignorance, or careless [...]nesse, which were not conson [...] to the faith of Christs Church, no, no [...] b [...]s [...]emin [...] the [...]fall M [...]iesty of Almighty God. Church, to direct her how to conceive, frame, and pen set Forms of Prayer for the behoof of all her children, than with those, who preferre their sudden undigested pray­ers, before the excellently conceived, and well digested Prayers, or Collects of the Church.

And for the second, why may not the Spirit of God assist us in praying by set Forms of of Prayer, as well as in reading set Chapters and Lessons, or in singing set Psalms? Dic Quin­ti hunc colorem.

Others there be, who allowing set Forms of Prayer, yet will by no means allow of ours; but therein they shew themselves to be of a differ­ent judgement from the glorious Martyrs, and other holy Divines of our Church, who did highly approve of our Communion-book, As it was then s [...]t forth by King Edw 6. and were ready to maintain against all opposers, that it was in no thing repugnant, but in all things agreeable to the Word of God.

Archbishop Cranmer. Acts and Mon. fol. 1571. offered (so he might have the assistance of Peter Martyr, and a few o­thers) to make it evident, and to prove against [Page 6]all gain-sayers, that were of a contrary opini­on, That all things in our Communion-Book, were agreeable to the Word of God, correspondent to that which Christ and his Apostles delivered, and the Pri­mitive Church observed. Librum sacro­rum quantum potui per inter­pretem cognovi, nec quicquam in illis de­prchendi quod non sit ex verbo d [...]id sumptum aut saltem ci [...]on adversetur com­mode acceptum Bu [...]. inter scrip. Auglic. p. 456. Martin Bucer being in­treated to give his judgement of our Service-Book, resolved upon mature deliberation, that there was nothing therein contained, which was not taken out of the Word of God, or at least, consonant to Gods Word, being rightly understood, and not mis­interpreted. Bishop Ridley in a Letter of his to D ^r. Grindall (who was afterward Archbishop of Canterbury) writeth thus of the Service-book, The Church of England of late, saith he, hath the whole Service, all common and publike Prayers ordain­ed to be said, and heard in the Congregation, framed and fashioned to the true veins of holy Scripture: And when he understood from D ^r. Grindall, who was then beyond Sea, how M ^r. Knox took many cavelling exceptions at our Liturgy, to the great disturbance of the Church there; The copy of the letter is extant in D ^r Cowcls brief answer to M ^r Burges, Reasons p. 69. he wrote back unto him in this milde, yet passion­ate manner: Alas that our brother Knox cannot bear with our Book of Common-Prayer, in matters a­gainst which, although I grant a man of wit and learn­ing may finde to make some colourable exceptions: yet I suppose he cannot soundly by the Word of God, dis­prove any thing in it. Bishop Iewell in his Apolo­gy for the Church of England, professeth, [...]el. Apol. pro cee [...]sia. Angl. Accessimus quantum maxi­me potuimus, ad ceelesiam Apos [...] ­l [...]rum & v [...]te­vum Catholico­rum Episcoporum & Patrum, nec tan [...]um doctrinam nostram sed etiam Sacramenta, precumque publicarum formam ad corum r [...]us & instituta di [...]eximus. That [Page 7]in our Doctrine, Discipline, and Service, we come as neer as we could possibly, to the Apostolicall Church, and ancient Catholike Bishops. M. Dering, in a book of his called, A spare restraint, makes this challenge to M ^r. Harding, look, saith Derings an­swer of Hard­ings, Epist. t [...] [...]uell. fol. 5. he, if any line be blameable in our Service, and take hold of your advantage; our Service is good and godly, every tittle grounded upon holy Scripture, and with what face dare you call it darknesse? Lastly, D ^r. Taylor was so in love with the Service-Book, that he Acts and Mon [...]fol. 1385. I might adde to these that at Franckford, when some ex­iles disliked our Service Book, and some of our Church ceremonies, other most re­verend persons stood strongly for them, as Thomas Leaver, Iohn Mullins, Iohn Parkhurst, Lausence Hum­frey, Iames Pil­kington. Alex­ander Nowell, Iames Haddon, Edwin Sands, Ed [...]d Grind­all, &c. who being exiles at Franckford, wrote to the like exiles at Zurick, perswading them to stand to the death for defence of our Church service and ceremonies, and Master Fox was one of them that subscribed to the letter. Discourse of the troubles at Franckford, Fol. 16, 17, 22, 23. &c. used it to his comfort all the time of his imprisonment, and at his Martyrdom, commended it, as the last token of his love, to his dear wife.

And these men were in that age the Dia­monds of the Churches ring, and many of them sealed the truth they held, not onely with danger and exile, but with their blood: Yet now he is but a mean silly man in repute, that cannot spy much superstition, much Popish trash and idolatry in that godly book, which the holy Martyrs, and best learned men of our Church And not onely of our Church but s [...]me also of forregin Churches, as Alexander Alesius (a worthy Scotsman of great account and note) who much commends our Book of Common prayer, and the ordering of our Church according thereunto, calling it praeclarissimum & divinum factum, and he complaineth that any contentious mindes should move any to mislike it, and saith, that the contention of brethren about this Book comes from the divel, who failing one way seeks another way to do mischief to the Church. Proem. before his translation of the Common-prayer Book in Script. Anglican. Bucer. fol. 373 375. then living, did highly commend, and approve to be in all things agreeable to the [Page 8]Word of God, and to the most ancient and best reformed Liturgyes in all ages.

Polycarps speech shall end this point, O Deus in quae tempora reservastinos? Oh God, for what times hast thou reserved us? wherein that Service of thine, which hath heretofore had the high ap­probation, applause and commendation of ma­ny learned Divines, and glorious Martyrs, is now in every Parish almost thorowout the Kingdome, neglected, vilified, contemned, as popish and superstitious, by persons of mean quality, & meaner knowledge. I beseech those who have power in their hand to redresse things amisse both in the Church and State, that they would not suffer this sacred Form of Gods Service to be exposed any longer to the carelesse neglect, to the proud contempt and scorn of newfangled, and misaffected persons, whose particular exceptions against it, or any [Page 9]passage in it, have received full, particular, abundant satisfaction, by the learned pens of Many things our non-con­formists say are [...]ss [...], many instances they give of things in our Com­mon-prayer, not agreeable as they pre­tend with the Word of God. It hath in their eye too great affinitie with the forme of the Church of Rome, it differeth too much from that which Churches elsewhere reformed allow and observe; it is not or derly read nor gestured as beseemeth; attire disgraceth it; it requireth nothing to be done which a childe may not lawfully do; it hath a number of short cuts or shreddings, which may be better called wishes, then prayers, it intermingleth prayings and readings, &c. it is too long, and by that means abridgeth preaching, it appointeth the people to say after the Minister, it spendeth time in singing, and in reading the Psalms by course from side to side, it useth the Lords-prayer too oft, the Song of Magnif. Beaedictus, and N [...]nc dimittis, it might very well spare, it hath the Letany, Creed of Athanasius, and Gloria Patri, which are supersluous, it craveth earthly things too much, some things it asketh unseasonably, as deliverance from thunder, and tempest when no danger is high. Some in too diffident manner, as that God would give us that which we for our unworthynesse dare not aske. Some which ought not to be desired, as deliverance from sudden death, riddance from all adversity and the extent of [...]aving mercy towards all men; all which exceptions Hooker answereth punctually and fully, and so as may give any intelligent and indicious Reader, abundant satis­ [...]action, Lib 5. p 241, 242, &c. Hooker, Cowell, Hutton, Fisher, &c.

II Now secondly for the Ceremonies, as they are used in our Church, howsoever some do take offence at them, yet they can give no just offence: for we put no merit, no matter of salvation, no worship of God in them; we use them not for exercises of piety, but onely for These cere­monies are re­tained for a discipline and order, which (upon iust cau­ses) may be al­tered and changed, and therefore are not to be estee­med equall with Gods Law: in the Preface before the Book of Common-prayer. Vain then and ig­norant is there doubt, that think our cere­monies are im­posed as parts of Gods pro­per worship. order, and decency, according to that gene­rall Church Canon of the Apostles, wherein he prescribes that all things in the Church be done decently, and in order, 1 Cor. 14.40. which Apostolicall Canon being a Canon of Canons, by which all Ecclesiasticall Canons are to be R [...]gnla est, ad quam omnia quae ad ex [...]ernam po­litiam spectant, exigere conveait. Calv. in Loc. regulated and squared, cals for comeli­nesse, and order in the Church, and requires that all outward duties of Gods publike wor­ship and service, be performed in the face of the Church, after a decent, comely, and order­ly manner.

Comelinesse becomes all actions, but more especially religious actions, and is duely to be observed in all places, but chiefly in the Church, which is [...] the School of comely­nesse, as Clemens Romanus calls it, lib. 8. cap. 31.

For the Church is Gods House, the place of his speciall presence, and if men be carefull in the presence chamber of an earthly King, to do nothing uncomely, or unbeseeming the respect which they owe to so great a Majesty, much [Page 10]more ought we to be carefull in the House of God, which is the presence Chamber of the King of Kings, to do nothing uncomely or un­beseeming so great, and sacred a Majesty.

And as all things in the Church are to be done decently, or in a comely fashion, so are they to be done orderly, for where disorder is, there is tumult and confusion, but where order is, there is discipline and peace, tis S. Ambrose glosse upon the forecited Canon of the Apo­stle, by vertue of which Canon the Apostle gives power and authority to all Christian Churches to make orders, to ordain rites, and ceremonies for the more decent, and orderly performance of Gods publike service, and wills all who live under the Government of such particular Churches obediently to conform themselves to the orders of the Church wherein they live.

First the former Rule or Canon prescribed by the Apostle, is (saith Pareus) of very great importance, Et universaliter ad ecclesiam pertinens, and doth universally concern all Christian Churches thoroughout the world, decorum enim & ordinem eorum arbitrio relinquit, for it leaves all matters of outward order, and decency in the Church, to the free dispo­sall of Church Governours. When the Apo­stle saith [...] Let all things be done, ritus externos in libertate nostra ideo reliquit, ne putaremus culeum dei illis inclusum, he leaves the ordering of all externall or ceremonious rites in every particular [Page 11]Church to their free power, and determination, least we should deeme them essentiall parts of Gods worship, and of absolute necessity to salvation, saith Calvin, in the judgement then both of Calvin and Pare­us every Christian Church hath warrant from the forecited Apostolicall Canon to ordain These things the Lord left to the liberty of every Church pattly because they are not of the substance of his worsh [...]p, but adiuncts onely; partly because one form ther­of cannot fit every Country, but must be varyed, and applyed to se­verall nations and times, as shall be found most conveni­ent thus teach­eth S H [...]erome, E [...]ist. 28. con­cluding with this saying una­quaeque p [...]ovin­cia abundet in sensu suo, thus S. August. Epist. 86.118.119. and thus Zan­chius (the great reformed Schooleman) Tom. 8. loc. 16. de tradit. ecclesi­ast. pag 821, &c. externall rites and ceremonies, and to make ecclesiasticall Lawes and Canons for the more decent and orderly performance of all reli­gious duties in their publike assemblyes.

That their is such a power left to each Church, and to Church Governours it is evi­dent, for if every man might do what he list, and serve God at what time, in what place, after what manner he pleased, or according to his own humour and fancy; what other can be the issue, and sequell of such licentious, and unrestrained liberty, but infinite distraction, and disorderly confusion in the Church. For the preventing of which, we must of necessity grant, if we will be reasonable, that each Christian Church hath power to make lawes, and to ordain rites for decency and orders sake, and to command, and force her children obedient­ly to observe them.

And their is not any reformed Church but is of this minde, they all with one consent hold this opinion, that it is not necessary ecclesiasti­call rites, and ceremonies should be in all pla­ces alike, but that they may be divers in divers Countries and Churches, so that nothing be [Page 12]ordained against Gods Word, that this is the judgement of our Church is plain from the 34. Article, that all reformed Churches are of the same judgement with ours, M. Rogers in his explication of that Article makes it manifest by particular instances.

And reflect your eyes back to the primitive times, and you shall finde that even in those dayes every particular Church was allowed to have those orders, and ceremonies, which she in her wisedome thought most fitting, and convenient. So we read that some Churches used to receive the Sacrament thrice, others twice a week, others onely upon the Lords day, some Churches gave the Eucharist in the morning, some at even Aug. Epist, 118. ad Ian. some Churches did dip the infant baptized thrice in the water, others but once onely as Tertullian witnesseth, de Coron. milit. cap. 3. all which Churches notwithstanding the diversity of these, or the like ceremonies, were the true Churches of God, and held Union and Communion one with another, Dissonantia in his non sustulit consonantiam fidei, they knew that although the Kings daughter were all glorious within, yet her cloathing was wrought about with needle work of divers colours, by which needle work of divers colours, Sit una si les universae, quae [...]iqu: dilatatul, ecclesiae tanquam intus in mem­mis, etiam si ipsa sidei unitas quibusd [...]m di­v [...]rsis obs [...]rvatio [...] celebratur, qui [...]us [...]udo mo­do quod in side vorum est, impeditur Omnis enim pu [...]udo filiae Regis intrinsecus, illae autem observati­o [...]es quae variae celebrantur, in eius veste intelliguntur, unde dicitur in fimb [...]iis au [...]eis circum­a [...]icta v [...]ricta [...], s [...]dea quoque vestis ita diversis celebratiombus varietur, ut non adversis con­tention [...]bus d [...]ssipetur. Aug. Epist 86. ad casul. S. Augustine understands the diverfity [Page 13]of ceremonies in particular Churches, and if the judgement of one or two Churches must be hearkened unto, and may not be despised, or contradicted rashly: much more ought the judgement of all reformed Churches to be re­garded.

Certainly for a few persons to call in questi­on that which hath been held for a truth at all times in the true Churches of God, argues such singular persons to be singularly proud, and possessed with a spirit of contradiction.

I will conclude this point with the This is not the doctrine of Calvin onely, but it is the constant do­ctrine of all O [...]thodoxe Divines and Churches both ancient and modern, that God hath suf­ficiently and perspicuously del [...]vered the whole sub­stance of his own proper worship, and all things ne­cessary to mans salvati [...]n in the holy Scr [...]p­tures; and that these things must evermore be unalterably the same in all Churches, but the cir [...]m­stances and ceremonies of his publike worship, as of place time, ornaments, gestu [...]e; &c he hath left to the wisedome of every nationall Church, to determine and make choice of, so that all things be done according to the Canon of Canons, delivered by S. Paul, 1 Cor. 14.40. judge­ment and resolution of judicious Calvin, who in the fourth of his institutions, Cap. 10. § 30. resolves thus, Dominus totam verae justitiae sum­mam, &c. God saith he, hath in the Scripture evident­ly set down the whole sum of true righteousnesse, and all the essentiall parts of his worship, without omitting any thing necessary to salvation, and in thefe he is the onely Master to be hearkned unto: but as for outward Discipline it pleased him not to prescribe punctually, and in particular what we should follow foreseeing that this dependeth upon the divers condition, and state of times, knowing very well that one form or fashion in these externals would not fit all ages, in this case there­fore we are to have recourse unto the generall rules of order and decency, [quae pro moribus unjuscujusque [Page 14]gentis & seculi variè accommodari debent ad ecclesiae aedificationem] which are diversly to be accom­modated according to the manners of severall Nations and ages as shall be most for the be­hoof, and edification of the Church.

Now as particular Churches have full pow­er, authority, and Commission to make Ecclesi­asticall laws and constitutions, and to prescribe Rites and Ceremonies for the more decent, and orderly performance of religious duties in their sacred assemblies, by vertue of the former Apostolicall Canon, so by the regular pre­script of the same Canon, they that live under the government of such Churches, are to con­form themselves to the orders of the Church in which they live, and respectively with ready obedience to observe the same.

S. Austin Dis [...]iplina nul­la est in his melior gravi prudenti­que Christiano quam ut eo mo­do agat quo agere viderit ecclesiam ad quamcunque sorte devenerit. August. Epist 118. ad Casulan. saith, That there is no rule of dis­cipline so fit for a grave and prudent Christian, to regulate his carriage by, then to do after that manner as he seeth the Church to do unto which it falleth out that he shall chance to come, and Tu ad quam forte ecclesiam veneris eius mo­vem serva si cuiqua [...] non vis esse s [...]andalo nec quemquam tibi. Idem. Ibid. s [...]d ex [...]re Ambrosii. that to whatsoever Church he cometh, he ought to observe the customes, or ceremonies which be there in use, if he will not give scandall unto others, nor receive scandall from others. Quod neque contra fidem, neque contra bo [...]os mores iniungitur, indifferenter est habendum, & pro eorum inter quos vivitur societate servandum est. Idem. Ibid. Provided alwayes, that the customes their used, be neither oppo­site to the faith, nor yet contrary to good [Page 15]manners: which counsell S. Ambrose gave to Monica the mother of S. Augustine, to direct her how she ought to behave her self in the Church of God, and whosoever he be that will not observe the decrees of Church Governours in his de quibus nihil certi statuit Scriptura, in those things concerning which the holy Ghost hath set down, no certainty in the Scripture, he offendeth God, who hath given power to his Church, to enjoyn the observation of such ceremonies, which power were fruitlesse, and to no purpose, if men might do what they list, contrary to the ceremoniall constitutions of the Church.

But is not this an abridgement of Christian liberty, to restrain and limit the use of a thing indifferent? No certainly for to make the re­straint of the outward man in matters indiffe­rent, an impeachment of Christian liberty, what is it else but even to bring Anabaptisme, Anarchy, rebellion, popular parity, disorder, and confusion both into the Church, and State, and to dissolve the bond of subjection, and obedience to lawfull authority.

Consider (I pray you) wherein can the pow­er and authority of superiours properly consist, and the duety, and obedience of inferiours be shewed towards them, if not in these indiffe­rent, and arbitrary things, for things absolutely [Page 16] Hoc adverten­dum quod quae­dam suat pura bona quaedam pura mala, & in his nullam deberi hominibus obedi­entiam, quoniam nec illa omitten­da sunt, etiam cum prohibentur, nec ista vel cum iub [...]ntur commit­tenda inter hoc sunt media quae­dam quae pro modo, loco tem­pore vel persona & mala possunt esse & bona, & in his lex posita est obedientiae, in his fas non est nostrum sensum sententiae praescri­bere magistro­rum, Bern. epist. 7. necessary, as precisely commanded of God, we are bound to do, whether humane autho­rity require them or not, and things absolute­ly sinfull, as precisely, and determinately for­bidden by God, we are bound not to do, whe­ther humane authority forbid them or not: there are therefore none other things left, wherein to expresse properly the obedience due to superiour authority, but things in their own nature indifferent, and whosoever shall interpret the determination of Superiours in the use of things indifferent to be prejudiciall to Christian liberty, or under that colour shall exempt Inferiours from their obedience to such determinations, he is one of those (saith a learned Divine of our Church) of whom S. Iude speaks, that dispiseth Government, Iude 8. and he teacheth otherwise then Saint Peter did, who wils us to submit our selves to every ordinance of man, 1 Pet. 2.13. and contrary also to the doctrine of S. Paul, [...] D. Sanderson. who tels us that we must needs be subject, not onely for fear, but for conscience also, Rom. 13.5.

‘And what probable reason can any man give, why a childe is bound to obey his Fa­ther, or a servant his Master, when he limits him in the use of a thing indifferent; and we should not be bound to submit our selves to our Superiors appointment in the like things, when as it cannot be denyed, but Superiors have the same authority, for the peaceable [Page 17]ordering of the Church, and Common­wealth, that fathers, and masters, have over there children, and servants, for the order­ing of their families. Surely but that the Scripture hath foretold there shall, and ever will be differences, sidings, and partakings in the Church, 1 Cor. 11.19. a man would wonder, how ever it should sink into the heads of sober understanding men to deny either the power in Superiours to ordain, or the necessity of inferiours to obey the lawes and constitutions of the Church touching times, places, vestments, gestures, and other ceremoniall circumstances, requisite to the more decent orderly, and solemn perfor­mance of Gods publike worship and service.’

Our Church, I am sure is of another judge­ment, for it is the Tenet of our Church in the thirtieth Canon, That things of themselves, and of their own nature indifferent, do in a sort alter their natures, when they are commanded or forbidden by a lawfull Magistrate. And therein it teacheth right­ly for in such matters of a middle or indiffe­rent nature, nec jussio, nec prohibitio principum aut praelatorum est contemnenda, neither the Commande­ment, nor prohibition of Princes or Prelates is to be contemned (saith S. Bernard, Epist. 7.) Sed quic­quid vice dei praecipit homo, quem pro deo habemus, tanquam deum audire debemus. But whatsoever in things of this nature man commandeth, who is in the place of God, we are bound to obey as God, (saith the [Page 18]same Father) ipsum quem pro deo habemus, in his quae apertè, non sunt contra de [...]m, audire debemus, Gods vicegerents must be heard and obeyed [...]n all things, that are not manifestly Nullius prohi­biti [...] valet obvi­ [...]re [...]aeccptis, [...] [...]ussio praeiudicare pro­hibitis. Ber [...]. ubi supra. contrary to the revealed Will of God. And such a limitation in the use of things indifferent, brings no diminution to our Chri­stian freedome or liberty which is seated in the minde, or judgement, but if we will draw, and extend our liberty unto a freedome of actions, thinking that we may do what we list in things indifferent, Some mislike our Church­ti [...]es because no where com­manded in Sc [...]iptu [...]e, be [...]o: no more a [...]hose which they [...]e: is the Cap. or Surplesse, no where com­manded? no more is the night cap, or cleak, [...]kn [...]e­ [...]g, no where commanded at the recei­v [...]g of the [...]mm [...]nion? [...] is sit­ting o [...] stand­ing, and so of [...] are any of these [...]bid [...] the Scripture? without controul, or without any reverence, or regard, unto the Magistrates orders, or to the Churches decrees, our liber­ty in the end will prove a licentious distur­bance both of the Church and state.

Those men then go quite contrary to work, even to the fearfull purling of their own, and other mens consciences, who use to argue in this manner. This I have no warrant to do, for where is it commanded? Whereas they ought rather to argue thus, this I have good warrant to do, for my Superiours command me to do it, and being no where expressely forbidden in the Word, I may lawfully, nay I must of necessity obey my Superiours in every thing they command, that is not repugnant to the Word of God: but it is not repugnant to the Word of God, to wear a Surplesse to signe the childe with the signe of the crosse at the time of Baptisme, according to the ancient use in Primitive and purer times, to kneel at the re­ceiving [Page 19]of the holy Communion, to stand up at the recitall of the Creed, or to use any o­ther reverend Gesture prescribed by the Church. If these be any where forbidden in the Scripture, let the places be shewn (as for farre fetcht, and fallible deductions, I value them not) let one text, or tittle of Gods Word be produced, where all these, or any cere­mony appointed to be used in our Church, is forbidden, and I for my part will never use it, though I should hazard the displeasure of all my Superiours, by forbearing the use of it; but if it cannot be shewn, that these things are any where forbidden, the use of them is warrant­able, and made lawfull by the Word of God, and being commanded by lawfull authority, I am bound to use them, because God commands me to submit to every ordinance of man, 1 Pet. 2.13. and to obey my Superiours in things lawfull, Heb. 13.17.

Neither will it help the Patrons of licenti­ous libertinisme a whit to say, that some of the forenamed ceremonies were superstitiously abused by the Papists: be it so, yet they can­not deny, but that they were used in the Church long before popery did bear sway, and the abuses mixt with them by the Romanists we affect not, we allow not, we defend not, but have purged them from their abuse, and restored them to their Primitive use, and things abused, may be well used, and need not [Page 20]to be clean abolished, Our worthy Ancestors (saith S. Austin) took the Temples dedicated to Idols, and made them serve for holy Oratories, or houses of pray­ers, they took the revenews which were devoted to the Gods of the Gentiles, and converted them to the main­tenance of Gods Ministers. And that holy Father saw no [...]oel [...]cisme or incongruity in it, Hoc de illis sit, quod de ipsis hominibus cum ex sacrilegis & impiis in veram rel gionem immutantur. The change of them from an impious to a pious use, was in his judge­ment, but like the change which is wrought in men, when of bad, they become good, of Sacrilegious, religi­ous. August. epist. 154. where he gathers out of Deut. 7.25. that the gold, silver, and other rich o [...]namen [...]s of Idols may not be taken to mens private uses, least they should seem to destroy the Idols for covetousnesse, not for piety: yet such things may be converted to Gods ser­vice, as wicked Idolatrous men may be con­vert [...]d to h [...]s service, as the water of Fountains dedicated to false gods, may be used for Bap­time, as Bels rung to the service of Idols, may be rung and used to the true Gods service; and this he further confirmeth by Ioshua, his preser­ving the Silver, Gold, vessels of Brasse, and Iron, Iosh. 6.19.24. usefull for Gods service, to be kept in Gods Treasury, when all other things in the facking of Icricho, were accursed and destroy­ed: and Gideons sacrificing a Bullock unto God, and burning it with the wood of the grove dedicated to Baal, by Gods own ap­pointment. [Page 21] Iudges 6.25.26. the sacred Vessels of the Temple had been fowly abused in Baby­lon by Nabuchadnezzar, and Baltazar, yet when Cyrus had given Commandement for the resto­ring of them again, Zerubhabel made no scruple to imploy them in there former holy uses. The Magicians had abused the Starres, yet God made use of a Starre to conduct them unto Christ the Athenians had abused the Altar, that was dedicated to the unknown god, and yet Saint Paul made use of an inscription written upon that Altar, to preach unto them the God which they knew not. Shall we (with Lycur­gus) pluck up the Vines, because some will be drunk with Wine? or with Cotta in Tully, con­demn reason, because some have made use of it to pleade an ill cause? No, where crimen non est in rebus, sed in vitio utentis, the fault is not in the thing, but in him that useth it, there we may apply it to a right use when we have re­moved the abuse.

But were the impugners of our Church cere­monies put to it, they would finde it a very hard task to prove that any one individuall, or particular ceremony used in our Church, hath been at any time abused by the Papists. For those Surplesses, and other vestments which we wear, those particular crossings wherewith we signe Infants at the time of their Baptisme, in token that they should not be ashamed, to confesse the faith of Christ crucified, but manfully fight under his [Page 22]Banner, against the world, the flesh, and the Devil, and continue his faithfull souldiers, and servants, unto their lives end, were made long since popery was banished out of the Church, and so could not be superstitiously abused by papists, unlesse they abused them before they had a being, or were in rerum natura.

If any then take causelesse offence at the use of such innocent ceremonies, (as they are rightly styled by the reverend and learned Bishop of Duresme) it is an offence taken, not given, and he that taketh offence where none is given, must answer for it both as the giver, and as the taker; all that we can do, is to be sorry for it, that they should be offended without just cause, but we may not redeem the offence of private persons, by our disobedience to publike Go­vernous, for the rule is certain, that where lawfull authority determineth our liberty, their the respect of private scandall ceaseth; and that restraint which proceedeth from speciall duety, is Superiour to that which proceedeth but from common charity, the duties which we owe to our Governours by way of justice, are more strictly obligatory, then those which we owe to private persons onely by way of charity, as I could prove by many convincing arguments, were it needfull.

For a close and up shot of this point, I wish from my heart that men now a dayes, had more of the Spirit of conformity, and obedience to In his Book of the three Innocent Co­remonies. [Page 23]the constitutions and commands of lawfull authority, and that they would respectively observe the prescribed orders, and ceremo­nies of the Church, according to the Churches prescription, which they may do without pre­judice to their Christian liberty, without dan­ger of idolatry, superstition, or giving any the least just occasion of scandall, and which they cannot refuse to do, but they must become guilty of disobedience, irregularity, and of non-conformity to the Our ceremo­nies make the very outward face of our Church, as like as may be, to the most an­cient, and pu­rest Churches which yeelded so many thou­sand Martyrs, for the testi­mony of the truth, in their times, Iud. A [...]ol. ancient Church in the primitive and purer times, who used all or most of these ceremonies which we use, in the same manner that we use them, and shall we defert, and condemn Antiquity to please a few nove­lists, ill affected to the discipline of our Church, who under a pretence of hating Idols, perswade men to commit sacrilege, to rob God of his due service, and the Church Malach 38. Will a man [...]ob God? yet ye have rob [...]ed me, but ye say wherein have we robbed thee? in tithes and offerings. of her patrimony which cannot safely be alienated or applyed to any other use then that, for which it was principally intended, as I undertook to shew in the third place:

III. It is well known, and confessed that the state of the Clergy, in every good Common­wealth hath had its lot, and portion not onely spirituall in the Lord, but also temporall in the Common-wealth, being a state of men, as of the best desert, if they do their duties: so not to be fed by the Aire, as the Cameleons are, but by the fruits, and increase which proceed [Page 24]from the earth, and other tithes, and offerings, and therefore they have had allotted them by the law of nature, as Melchisedech had Gen. 14.20. by the law of Moses, as the Priests had, Levit. 27.32. Numb. 18.21. Deut. 26.12, 13. by the allowance of our Saviour Christ, haec oportet fieri, you ought to give tithes, even of the hearbs that grow in Gardens, Matth. 23.23. and by civill and provinciall lawes in Christi­anity, have they had allotted them, not onely the tithes of the fruit of the earth, because they have bellies to be fed, and backs to be cloathed, and families to be maintained: but they had there Cities and there Lands belong­ing to them amongst the Jewes, and also their parts in the sacrifices and offerings, and a­mongst Christians there demaines temporal­ties, and speciall priviledges: yea they had their speciall priviledges amongst the heathen, for when Ioseph bought all the land of the Sub­jects in Egypt, the Priests land was not sold, Gen. 47.28. that became not Pharaohs.

And were not men deeply infected with a spice of Plato saith, that the Sacrili­gious hold one of these three things, either that Godis not, o [...] that he regard [...]th not the [...]ings alone by m [...]n, or that he will be easily reconciled to them that sacrilegiously [...]ob him, L [...]b. 10. de legibus. infidelity, they would not touch, or meddle with that portion which is allotted to God and his Ministers, they would not turn that to private uses, which belongeth to the Church or Churchmen, they would not de­sire to reap that which they never sowed, nor [Page 25]take away that which they never gave, they would not make the Monuments of their forefathers liberalities, the eternall testimo­nies of their sacrilegious robberies; it is a lesson set down in the rules of the law, quod semel deo dicatum, non est ad usus humanos ulterius transferendum, that which hath been once dedicated unto God, is not any more to be transferred to the uses of men, & quae recte data sunt eripi non licet, and that things well given must not be taken back, or be employed to civill, or prophane uses.

Calvin in an Epistle of his to that most Re­verend Father Cranmer Archbishop of Canter­bury complaineth, Quod praedae expositi sunt eccle­siae reditus, that the Church revenews were made a prey, and he calls it malum sane intollerabile, an evill or mischief intollerable no way to be endured. Bentius in an Epistle prefixed before his Homi­lies on the Acts saith, that not onely Anti­christ by his impiety, and the Turk by his cruelty, threaten the destruction of the Church, but those also, saith he, seek the utter subversion thereof, qui occupationibus, & direp­tionibus facultatum ecclesiasticarum, adolescentes à studio sacrarum literarum deterrent, who by invading and spoiling the Churches possessions, do deterre young Students from the study of Divinity: for although saith he, the Church of Christ being built upon a rock, doth not absolutely need the aide of externall riches, tamen hiqui facultates ecclesiasticas deripiunt, & in privatum suum usum transferunt, depraedationibus [Page 26]suis id efficiunt, quo pauciores sacris literis operam dent, & ad obeunda publica munera erudiantur, profecto ecclesiam dei quantum in ipsis est, evertunt, & deva­stant, yet forasmuch as they who spoil the Church of her possessions, and put them to their private use, do by there spoil, and robbery, bring matters so to passe, that fewer will addict themselves to the study of Divinity, or be trained up to the publick functions thereof, as much as in them lye, they overthrow, and lay waste the Church of Christ, and this he stiles (non ferendam barbariem) a Barbarism not to be suffered.

Gualter on the 21. of S. Lukes Gospel speak­ing of the poor Widdows two mites cast into the Treasury, and our Saviours preferring them before the greater gifts of the richer sort, Forasmuch, (saith he) as Christ is wont to behold such things, we must remember that he also seeth them [qui opes ecclesiasticas sacrilega manu ad se rapiunt] who with sacrilegious hands, take the Church goods unto themselves [grave illorum seelus, & omni detest [...] one d [...]gnum sacrilegium est, opes illas in usum alienum convertere, five id publicè fiat, sive privatim] hainous is there offence, and a sacrilege by all means to be detest­ed, to convert those possessions to any other use whether publike or private, and yet not onely in the papa­cy, saith he, but even by some of them [qui Evangelii nomine gloriantur, & religionis reformatae sectatores videri volunt, impudentissimè thesauri sa­cri distrahuntur.] Who glory in the name of the Gospel, and would seem the most sincere professors of the refor­med neligion, the holy Treasures of the Church, are [Page 27]most impudently wasted, some snatching part to their own private use, some casting all that is left into the publike treasury, or exchequer: whence it will in time come to passe [ut Scholae frigeant, doctissimi quique dilabantur] that Schooles will every where be contemned, and learned men decay by degrees, and slide away insensibly like water. M ^r Knox in a Letter The Copy of the Letter is in B. Coopers defence, or de­calogy against M ^r Hames, Pa­ralogy, pag. 66. which he wrote to his brethren of the Mini­stery in Scotland a little before his death a­mongst other things, chargeth and commandeth them with uprightnesse, and strength in God, to gain­stand the mercilesse devourers of the Churches Patri­mony, if men will spoil, saith he, let them do it to their own perill and condemnation, but communicate you not with their sinnes, of whatsoever estate they be, neither by consent, nor yet by silence; but by publike protesta­tion make this known unto the world, that you are inno­cent of such robbery; which will are it be long, provok Gods vengeance upon the committers thereof, God give you wisedome and courage in so just a cause, thus he; yet now adayes men take what they can from the Church, but give little or nothing to the Church.

Holy David, when he sate in his house, and had rest round about from all his enemies, did advise to build Gods house, 1 Sam. 7. his peace bred in him piety, his rest religion, and the zeal of Gods house, had eaten him up: but the peace of many hath bred in them policy, and their zeal (might they have their will) would eat up Gods house, while they hunger not so much for the [Page 28]good, as the goods of the Church, and deal with the Lords Ambassadors, as Hanun did with Davids, curtailing their livings, as he did their Garments, or as Dionisius did with Esculapius, who took from him his golden glit­tering robe, as too heavy for summer, and too cold for winter, and bestowed on him a cour­fer garment; they are very skilfull in the ab­lative, but ignorant in the Dative, Arithmi­ticians onely in substraction from God, to make up an addition to themselves, and their estates.

Go to the Iles of Chittim, and behold, en­quire of the nations round about Ier. 2.9. if any such things be done amongst Turks and Pagans to their gods: what Temples or religious places once dedicated, do they deface, or ex­pose to contempt, ruine, or decay? or who of them ever robbed their Churches, or religious houses sacrilegiously of their revenews and patrimony?

Let men think what they will, but assuredly the Lords portion will be to those who unjust­ly possesse it, and to their estates, as that worm which was at the root of Ionahs goard, that caused a speedy fading, and finall decay there­of; like Achans execrable thing, which pro­ved the ruine of him and his whole family, [...]s the Ark to the Philistimes, which never ceased to plague them till it was sent back to to the right owners, as aurum Tholossanum, the gold of Tolouse which impoverished all those [Page 29]and their families that had any of it, as the coal stoln from the Altar by the Eagle, which set a fire of her whole nest: or like the cursed water to the guilty woman, though it may cause a swelling of their rents at the first, yet it will bring upon them and their estates, a con­sumption at the last; for whatsoever was mor­tified, and bequeathed to the So ran the dispositive form in all grants, Deo & ecclesiae. use of God, and his Church, it had a curse or imprecation set upon it, that any who should take it away, or alienate it to another use, might be Anathema, and his account without mercy at the dreadfull day of judgement, when he shall come to re­ceive his doome from the hand of the judge both of Heaven and Earth, to whose service the same was principally dedicated.

Dionisius having spoiled the Temple of Pro­serpina at Locris, of Inpiter at Peloponesus, of Es­culapius at Epidaurus; because Proserpina drow­ned him not as he sailed to Syracuse, nor Iupiter struck him in peeces with his Thunderbolt, nor Esculapius made an end of him by some misera­ble consumption, both he himself, and some others accounted such his sacriledge to be just, and lawfull: so some because they thrive a while, and prosper with those spoiles which have been taken from the Church, they think God approves and allows such a sacrilegious act; and will never call them to a reckoning for it, but they shall finde that curse to take hold of them, and their families which the [Page 30]Prophet Habakkuk pronounced against Nabu­chadnezzar who enriched himself with the spoils of the East, Vae accumulanti non sua, woe to him that coveteth an evill covetousnesse to his own house, Habuc. 2.9. Thesauros quos devorarunt, eve­ment, they shall one day be forced, as Iob saith, to vomit up those Treasures which they have unjustly devoured, [...], their wicked gain (according to the Greek Proverb) shall bring a rod at the back of it, to whip them with. It is an old rule voluntas sola quoad ecclesiam punitur, that a Sacrile­gious intent shall not escape without punishment, and how the action of sacrilege hath been punished, what story yeilds not an instance? what hea­then but took notice of it?

Novimus multaregna, & Reges eorum propterea cecidisse, quia ecclesias spoliaverunt, resque eorum vastaverunt, alienarunt, diripuerunt, we have known saith Charles the great, many Kings and Kingdomes brought to speedy ruine and de­struction, because they spoyled Churches, and laid waste, alienated, and made a prey of their revenews. Virgil notes that the Grecians offered violence to the Temple of Pallas.

Corripuere sacram effigiem, and inferres there­upon, ‘Ex illo sluere & retro sublapsa reforri Spes Danaum.’

That they never prospered, but had ill suc­cesse ever: when Baltazar abused to prophane uses the sacred Bowls of the Temple, then ap­peared [Page 31]the writing upon the wall, which shew­ed that his dayes were numbred, and that his Kingdome was cut of from him and his poste­rity for ever, Dan. 5. Antiochus dyed miserably, and confessed at his death, his sinne of sacri­lege, how that he had taken vessels of gold and silver from the Temple of Ierusalem, 1 Mac. 6. Heliodorus being sent by King Saleucus to spoil the Temple of Ierusalem, of the treasury that was laid up there, as he was about to take it away, suddenly two young men appear be­fore him, notable in strength, excellent in beauty, comely in apparell, who scourged him continually and gave him many sore strips, so that he fell on the ground, 2 Mac. 3.26, 27. and lay speechlesse, without all hope of life, Vers. 29. till by the prayer of Onias the high. Priest, he was restored to health, Vers. 33. and he returning to the King, when the King asked him who might be a fit man to be sent yet once again to Ierusalem for the same purpose, Vers. 31. he answered, if thou hast any enemy or tray­tor, send him thither, and thou shalt receive him well scourged, if he escape with his life, Vers. 38. for in that place there is no doubt, a speciall power of God which defendeth it, and beateth, and destroyeth them that come to hurt it. Vers. 39. After Iulian had robbed the Churches of their plate in scoffing manner, saying, Ecce quam pretiosis vasis ministratur Mariae filio, are these fit vessels or cups for the Sonne of Mary [Page 32]to be served with? he was suddenly wounded to death with an Arrow (as Theod. eccles. hist. lib. 3. c. 11. Theoderet thinketh) shot from Heaven. Pompey noted by Tully, and Livy for one of the most fortunate men in the world, till he entred into the Temple at Ieru­salem, and offered wrong to it, then continually after he had unhappy successe, and dyed mise­rably, when the Vandals came with a puissant army against Gabinius, (as Eutropius relates the story) the Duke sent some of his Captains disguised to see whether the Vandals reveren­ced the Temples of the Christians, or spoiled them, if they spoyl, or violate them (saith he) the God whom the Christians worship, who they say is a powerfull God, will not spare them that spoil his houses, and so it came to passe; for the Vandals marching forward in­riched with the spoil, and goods of the Church were vanquished in battell, slain, and put to divers torments.

And that I be not infinite in examples we see by daily experience, that of goods sacri­legiously gotten, perpetuus nulli datur usus, no man possesseth them long, but they passe from man to man, from heir to heir, from family to family, as the Ark did from Ashdod to Gath, from Gath to Ekron, and could finde no place to rest in among the Philistines, but troubled them wheresoever it came, till they returned it again to its proper place, 1 Sam. 5.

If any be offended with this my discourse, [Page 33]I must answer for my self, as Tertullian did in another case, conditio praesentium temporum pro­vocat hanc admonitionem nostram, the condition of the present times do provoke, and in a man­ner embolden me to offer unto the view of those, who please to read it, this my admoni­tory information, that had its conception, and birth, was begun, and finished in a very few dayes space, which I now intimate, not there­by to assume any glory to my self, but by way of excuse or apology, if I have not performed answerably to the goodnesse of the cause, in defence of which it had been fit, I should have used more mature deliberation, least truth it self suffer by this my over hasty indiscretion.

But when I had waited long to see whether the ancient and men of ablerparts would speak, and continually heard many mouthes open to defame the service, and ceremonies of our Church, and few, or none open to defend them from those fowle unjust aspersions, which are in many libellous Pamphlets cast upon them,

Rather then so good a cause should want an advocate to plead for it, or that our Church should not be justified of some (though one of the meanest) of her children; I have presu­med to publish in a very homely dresse, such as it is, this my defence, and vindication of the Service, Ceremonies, and setled Patrimony [Page 34]of our Church, which craves audience against those, quibus quieta movere magna est mer es, who love to fish in troubled waters, and hold the disturbance of the Churches peace, a sufficient hire to set them on work, making it [...] their whole endeavour, their speciall study, night and day, to keep a faction on foot to main­tain opposition and sidings. And that late re­verend Bishop of Winchester, Doctor Andrewes hath told us the true reason why such men love to be contentious,? why, saith he, It is the way to be somebody, in times of peace what reckoning is there of Wat Tyler or Iack Straw? Make a sedition, and they will bear a brain with the best.

Primianus and Maximianus were the heads of the two factions of the Donatists in S. Austins time, he saith, it was well for them that facti­ons fell out, else Primianus might have been Postremianus, and Maximianus might have been Minimianus well enough, but in a faction either of them was a jolly fellow, head, and leader of a party; and this tickling desire of vainglory, to be magnified up, and down in the mouthes of the people for the head of a faction, will make men contentious, and they will take or­der that we shall never want, needlesse conten­tions, and quarrellsome brawls, both in the Church, and State, if they be not timely pre­vented and suppressed.

But sith there can come nothing of contenti­on, but the mutuall waste of the parties con­tending, [Page 35]till a Divide & im­pera. Matth. 12.25. A Kingdome divided, &c. common enemy dance in the ashes of them both, I do wish heartily that the grave advice which Constantine gave for re­uniting his divided Clergy, may at the length so farre prevail with us, who professe our selves to be the sonnes of the same Church, that things of small moment never disioyn us, whom one God, one Lord, one faith, one bap­tisme, bands of so great force, have lincked together; and that we would bear such respe­ctive love to our Mother, this Church of Eng­land, (which hath nurtured us in the truth, and from our infancy hath tendred all good means, that we being taught in the Word, may now many of us teach others) as not upon needlesse, and triviall occasions to disquiet her peace.

It cannot be denyed, but that some unto whom the execution of the Ecclesiasticall Laws belong, have been much faulty, and through want of either of care or conscience, have suffered many irregular abuses and cor­ruptions, to creep into their Courts: but these are personall faults, of which I am no Patron, the best defence of them is speedy redresse, and amendment: that which I defend, is that all personall adventitious abuses being seve­red, and set apart, there is not in the form of our Church politie, nor in our Liturgy, nor in the ceremonies of our Church any thing, which hath not in some sort warrant from Di­vine authority, or Primitive antiquity; and [Page 36]which hath not been allowed, approved, and also justified by the glorious Martyrs, and best learned Divines of our Church against the ca­villing exceptions of gainsayers.

Wherefore I wish once again from my heart that the ceremonies, and especially the service Book of our Church might be continued with­out any, or with as little alteration as may be, for the reasons given by those of our English Church at Strausburgh, to them of Franckford, why they should continue the Book of Pray­er they had: 1. Because they that should alter it, might be thought to condemn the chief Authors of it, who suffered as Martyrs. 2. Be­cause it might give occasion to the adversary, to accuse our doctrine of imperfection, and mutability, and to upbraid us, (as usually they do) that we have onely menstruam fidem, a changeable faith. 3. Because it might move the godly, to doubt of that truth whereof be­fore they were well perswaded.

It is an old received rule that omnis mutatio est periculosa, all change of things setled is dangerous: nam mutatio consuetudinis etiam quae adjuuat utilitate, perturbat novitate, for the very change saith S. Augu­stine of setled customes, though it may seem to help with some commodity, yet will it do more hurt with the novelty. Which occasioned the Locrines to decree that whosoever would bring in a new law amongst them, should come and declare it to the assembly with an halter about his neck, [Page 37]that if it were not approved good for the Common-wealth, he might presently be han­ged for his desire of innovation: and because many dangerous inconveniencies do common­ly follow upon the alteration of things setled. Our late wise Salomon, and gracious Soveraign K. Iames (in his proclamation prefixed before the Book of Common prayers) admonished all men, that hereafter they should not expect, or attempt any further alteration in the common and publike form of Gods Service from that, which was then establish­ed; for (saith his sacred Majesty) neither will we give way to any to presume, that our own judgement having determined in a matter of such weight shall be swayed to alteration by the frivolous suggestion of any light spirit, neither are we ignorant of the inconveniences that do arise in Government, by admitting innovation in things once setled by mature deliberation; and how necessary it is to use constancy in upholding publike de­terminations of states: for such is the unquietnesse, and unstedfastnesse of some dispositions affecting every yeer new formes of things, as if they should be follow­ed in their unconstancy, would make all actions of state ridiculous, and contemptible; whereas the stedfast maintaining of things by good advice established, is the weal of all Common-wealths.

Let no fancy then about ceremonies, no blinde affection to any forraign Church disci­pline, no itch of innovation, no singular con­ceit of pride, no humorous contrariety alienate your mindes from the publike service and cere­monies [Page 38]of our Church by law establisht. Do not, with the Pharisees, strain at a gnar, and swallow a Camell, Matth. 23.24. stumble at a lawfull cere­mony, and foster a lawlesse schisme; but let it be your onely strife to flye all needlesse strife and contention about such things, and in your daily prayers, pray for the peace of Ierusalem, bowing your knees, lifting up your eyes, hands, and hearts unto the God of peace, that he would at the length settle a firm peace in his Church: never was there more need of this prayer, then in this fearfull combustion, and confusion of the Christian world, wherein there is nothing almost heard of, but fraction, and faction, schisme, and separation; nothing but warres and rumours of warres, Christian against Christian, Church against Church, Nation against Nation, Kingdome against Kingdome, as if those last perillous times were come upon us which our Saviour spoke of, Matth. 24. therefore Pacem spiremus & suspi­remus coram domino, let us breath out prayers, and sighes for peace before the Lord, and especially at this time we should poure out our devoute, fer­vent prayers to Almighty God for the repre­sentative body, the great Councell of this Kingdome now assembled in the high Court of Parliament, most humbly beseeching him, so to steer all their consultations, that by a joynt unanimous consent they may decree onely those things, as shall make most to his [Page 39]glory, to the advancement of truth, and piety, to the joy and contentation of His Majesty, to the peace, welfare, and safety both of the Church, and State, carefully avoiding all extreams, without turning a­side either to the right hand or the left, which God in mercy grant, &c. *⁎*