THe Apostle (to shew that God re­quites a decorum and decent accomo­dation in the Act of his worship) sharply inveighs against the Corinthi­an woman, who from a Phantastical imitation of the She-Prophets and Priests of the Gentiles, (who had their faces disco­vered and their hair dishevelled, when they uttered their Oracles, or celebrated Rites and sacrifices to their Gods) at the time of their praying and prophe­cying were unveiled in the Church, and appeared bare and open-faced in publick, notwithstanding it was then accounted an unseemly and immodest guise, as he proves it here by several Arguments.

1. A contrario, and that,

1st. From the decency of this Ceremony of having a veil, v. 5. and,

2ly, From the significancy thereof, v. 7.

So in the 2d. place, from an Argument ab absur­do, v. 6.

3ly, He enforced it from the Angelical presence in the Church, v. 10.

4ly, From an Argument a pari, v. 14. q. d. how [Page 2] odd would it be for men to wear a veil, a womans dress, so by the like reason is it as uncomely for women to be without a veil, that is, in the guise and dress of a man; and however the devils of the Gen­tiles sometimes take pleasure in this unseemly ac­coutrement, in uncomliness and absurd garbs, yet the God whom they worship, with the holy Angels who are present at their devotions, loves a comely accommodation in such as worship him.

Lastly, he concludes from the example and custome both of the Jewish and Christian Church­es, neither of which had any such use for their wo­men to be unveiled in their sacred Assemblies: But if any seem contentious, (that is) will not be satisfyed with these reasons, let him know that we, (that is) we of the circumcision, have no such custome, nor the Churches of God, (that is) the Christian Churches; so St. Ambrose and Anselm understand it, or accor­ding to Grotius, there is no Canon for it, nor is it a custome of the Church or Churches of God, q. d. If any adversus haec, as the Syriack Translation hath it, against all these reasons will contend further, love to argue on, list still to strive, as the Geneva, here is one reserves an Argument, which is instar omnium, and should silence all further disputes about it; we have no Canon nor Constitution to warrant it, neither hath it been customarily practised in the Churches of God; nay, we and they have the quite contrary rule and custome, and let this be the final resolution in the Case,

From the Text then and the context we may ob­serve the course St. Paul took to satisfy a scrupulous conscience touching a Rite or Ceremony.

[Page 3]1st. He urgeth the reasonableness of the Injuncti­on, and if this Method be not effectual, men be not convinced by his reasons, then he refers them to the Canons and customes of the Church, from which they are by no means to swerve.

But methinks I hear some disaffected and conten­tious spirits (as if they would tax St. Paul himself of impertinency) to mutter, saying, what means all this ado about a Rite or Ceremony, since 'tis of no grea­ter matter? it skills not greatly, whether men observe it or no, whether covered or bare, sit or kneel, all's one; but our Apostle lets it not go so, but judging it a matter of importance, presseth the point hard, useth several Arguments, spends many verses, even half a Chapter about it, and as we may suppose mainly for these two reasons.

First, because he dislikes any contentions at all, since in its very nature is included a breach of that peace of which God is, and we ought to be very tender; for if contentions be not taken off at the first, within a while, at the 2d. verse from the text we finde their mischievous consequence no less then a Schisme, and the next verse assures us, that they will proceed so far as to flat heresies.

2ly, Because he likes not contentions against the Rites and Customes of the Church, he well knew Satans Methods, this Arch-Antichrist understands, that if he can first get himself children, they'l at length grow to men; grant him once one seemingly modest conclusion about a lesser matter hee'l be rea­dy with his bolder Logick to attack greater points: allow him him but the rudeness to throw the Sur­plice out of the Church, the next news will be, the [Page 4] house of God is degraded to a stable: if [down with the Ceremonies] once become Canonical, 'twill not be long ere the respects due to the Sacrament shall be little better then Apocryphall; if he may but dis­grace the former, you shall finde him soon after con­fronting of the other, so in this Chapter, he falls foul with the Lords Supper; the Corinthians first praying in publick, having their heads covered, and whilst they approach the Lords throne in so uncustomary (and therefore irreverent) posture, can we expect better manners at his Table? accordingly v. 20. &c. they eat and drink there, as if they had been at home, and that sometimes to excess, so ill were the effects of a contest raised at first about a circumstance in the worship of God. St. Paul therefore opposing him­self to these practises, after other reasons in the pre­cedent verses, he lays for his ground this of the Text. We have no such custome,—or more fully according to Grotius's Interpretation, we have neither Canon nor Custome for it; neither we, nor the Churches of God; whence in the first place we infer, that as the Churches of God have had, so they still have, may, and ought to have, their respective canons, and con­stitutions, touching Rites and ceremonies, whereto due obedience ought to be paid by all such as are in communion. This is so apparent a truth, that to deny it and judge such Ecclesiastical sanctions and constitutions unlawful, is to charge all the ancient known parts of the Church of Christ, with a sinful usurpation of authority in the Church; for that they enjoyed both in general and provinciall synods what thy judged useful, is manifest, from the canons of the Code of the universal Church, and of the Roman [Page 5] and Assyrian Churches, and from the more ancient canons amongst those called the Apostles, and from other Ecclesiastical rules of discipline frequently mentioned in Tertull. Cyprian and other ancient Wri­ters: Licet Pastoribus & Episcopis, Aug. Con­fess Art ult. Apol. ejus­dem. &c. it becomes such to make canons that things be done in order in Church, so the August. Confess. and for the more due and regular observance of such Ecclesiastical laws, and canons, it hath been the custome of the Church­es of God, and those too, which we rightly call Re­formed, to require subscriptions thereto; thus it was used amongst the Protestants in Poland, where, Falkner p. 86. after the consent (chiefly touching the Lords Sup­per) was establisht in the synod of Sandemir Ano. Dni. 1570. between the Churches of those three confessions, the Bohemian, Augustine and Helvetian, it was concluded in another following general sy­nod, that none should be admitted into the Ministry unless consensui subscribat: the French Church requi­red likewise a subscription to their Liturgy, and be­sides this it hath been the custome even of the refor­med Churches, to impose solemn Oaths for the yet closer binding to canonical obedience; thus in the Behemian Church, after Ordination the Minister was solemnly admitted to his Ministration by the Visitours, who among other things committed to him their liber Ritualis, containing their form and Rites of worship; to the performance thereof, they did oblige themselves at their Ordination by a Reli­gious oath. So at Strasburgh, after its first Refor­mation, they who entred into the Ministry, did by Oath undertake to keep in the communion and obe­dience of the Church, and its Governours, accor­ding [Page 6] to the Law of God, and their canons, statutes, and Ordinances: and it is related from the laws of Geneva (where an establisht Liturgy is one of their constitutions), that all there who were received to the Ministry, must oblige themselves by Oath, to observe the Ecclesiastical Ordinances ordained by the Councils of that City: and in the Hungarian Church, they binde themselves by oath to the obser­vation of the Ecclesiastical canons and performing due obedience to the Bishop: But if the contentious amongst us will condemn all Ecclesiastical laws and sanctions, and account nothing pure, but what is used in their conventicles, I dare joyn issue with them even upon that, and appeal to their own pra­ctice and prescriptions, whether many things are not ordered according to the humours of the Mini­ster; besides men are very much mistaken to think ceremonies and constitutions meerly indifferent, I mean, in the general; for however every particular ceremony be indifferent, and every particular con­stitution is arbitrary, and alterable, yet that there should be some ceremonies it is necessary; necessitate absolutâ, insomuch as no outward work can be per­formed without ceremonious circumstances, some or other; and that there should be some constitutions concerning them, it is also necessary, though not simply and absolutely, as the former, yet ex hypothesi, & necessitate convenientiae, otherwise quot capita, tot schismata; whereof what other would be the issue but infinite distractions, and disorderly con­fusions in the Church, when every one acts as his humour leads him, and that upon this account Con­stitutions some or other are necessary, is agreeable [Page 7] to the Apostles when they met in a Council at Jeru­salem for setling the Churches peace; We reade, Acts. 15.28. that they would lay no other burthen [...] besides these necessary things: 'twas not enough with them, that the things would be neces­sary when they had required them, but they looked on an antecedent necessity, which was the only ground of their imposing these Commands upon the Gentile-Christians: but observe, this antecedent necessity did not arise from the nature of the things enjoyned, but from the expediency and convenien­cy there was for the Injunction, by reason of the present juncture of affairs, and to say otherwise, would be to contradict the Apostle, or make him to contradict himself: from which Apostolical fynod (as may be well noted) the London-Ministers in their Jusdivinum allow a Synod power of imposing things on the Church, which they assert to be included in the word [...] and consequently, that things in­different in their own nature become necessary to be practiced after such a decree or Injunction, Cap. 13. the like do the Assembly grant in their Confession; more­over the Apostles did not only exercise this power when they sat in Council together, but when they were asunder also: St. Paul often mentions Consti­tutions that he made for diverse Churches, for the Church of Galatia he made an Order, 1 Cor. 16.1.2. that Collecti­ons for the poor should be made on every first day of the week, 1 Cor. 11. and meant to bring in the same custome in­to the Corinthian Church: he framed Ordinances al­so for that Church: 2 Thess. 3.14. so for the Church of Thessaloni­ca, where he commanded opposers against his deter­minations to be excommunicated; neither could [Page 8] such things as these be commanded by an unchange­able law, since they are to be taken up and laid aside, as occasion serveth, therefore the Apostle having in­structed the Corinthians in matters of faith and god­liness, puts off these other matters till his own com­ing, that he might see what is most expedient; the rest will I set in order when I come, where he promiseth you see to appoint things belonging to outward Or­der; now we know, that he never came to Corinth after that, who then did order those other things, but the Governours of the Church? he might have prescribed unto them a compleat form for outward Order and Polity, but he foresaw that the same or­ders would not suit every state of a particular Church, and therefore his coming being prevented, his successours had power to determine of things; and if the same orders and constitutions will not serve a particular Church at all times, how was it possible for the Apostles to express all matters of Rites and Orders belonging to the Catholick Church? sometimes the Church hath to do with Pa­gans, sometimes with Hereticks, and those diverse, by reason whereof the Church hath been occasioned to change her Rites, as namely dipping in baptisme, which she hath changed from thrice to once, and from once to thrice; accordingly as the 20th Arti­cle ascribes a power to the Church to decree Rites and Ceremonies, so the 34th says, every particular Church hath authority to ordain, change or abolish Ceremonies or Rites in the Church: the same in the Articles of Religion of the Church of Ireland printed in the Reign of Queen Elizabeth: and accords with the Confession of the Reformed Church of France, [Page 9] published in the year 1562. which adds, Discipl. des Egl. Reform. de Franc. Ch. des Consistoi­res Art. 31. as may be seen also in Con­fess. Eccl. Gal. inter opuscula Calvini. qui hoc de­trectant cerebrosi & pervicaces apud nos habentur, such as refuse to obey are accounted with us obstinate and brainsick; and accordingly ought they to be pro­ceeded against; and in case other Methods do not take, ils seront retrenches de l' Eglise, they are to be out off from the Church: so our Saviour, he that heareth not the Church, let him be unto thee, as a heathen man and a publican, and what is the condition of such? they are delivered over unto Satan; a sad condition, if true, and most true it is, verily I say unto you, whatso­ever ye shall binde on earth, shall be bound in heaven; this is no brutum fulmen: such a blinding as this, may be a prologue to the casting into utter darkness: hoc vero erat futuri judicii praejudicium, saith Tertullian, this doom is the forerunner of the day of doom, and a true president of that sentence, which shall then pass upon disobedient persons, which hath been so deeply resented by some, that we reade of many in History, who would not admit of comfort after Excommuni­cation, till they were reconciled to the Church; and if I mistake not, the incestuous person men­tioned, 1 Cor. 6. and 2 Cor. 2. may be a pregnant ex­ample, after whose excommunication, so deep a sorrow seised upon him, as that the Apostle himself fearing that he should be swallowed up with it, for the saving of his soul, gave order for his absolution: such then, as will not obey the constitutions of the Church, must look to feel the weight of her cen­sures: but if after this any persevere in their pervers­ness, then the Magistrate may doubtless by his pow­er, used with Christian moderation, endeavour to stop the spreading of the contagion, and do what in [Page 10] wisdome he thinks meet to preserve the purity and peace of Church and State, urging against them ei­ther that of Rom. 14.22. or 1 Cor. 10.32. or that of Gal. 5.12. I would that they were even cut off that trou­ble you; whereby doubtless is meant, not a cutting off from the Church by way of Excommunication, for that was in St. Pauls power to do, nay, they had cut themselves off from the Church before, but a cutting off by the civil power which then was hea­then, and therefore he would not have it made use of by Christians, for he would not allow them to ap­peal to unbelieving Magistrates, 1 Cor. 6.1. no, not in Civil, much less in Spiritual matters; and so wisheth only there were a fitting power, that is, a Christian Ma­gistrate to punish or banish those that trouble the Church of Christ, or since there was no such power, he inprecates, that God would be pleased to cut them off by his own hand: and in the Apostles time 'tis ve­ry observable, that there were corporal punish­ments miraculously added to the Churches censures, upon the obstinate and contumacious; not only in the particular Instances of Saul, Ananias, Saphira, Elimas, but the delivering a person unto Satan, hath been ordinarily observed, to include with the sen­tence of the Church, a giving him over to some out­ward bodily calamities, to be inflicted on him by the evil spirit; of which a particular instance is given by Paulinus in the life of St. Ambrose, Prope finem. concerning the servant of one Stilico: and this is presumed to have continued in the Church, whilst it subsisted without any influence from the secular power, but when once the Church came to be incorporated into the Common-wealth, the miraculous way of adding [Page 11] punishment to the Churches censures ceased, and the Magistrate took care to enforce the spiritual wea­pons of the Church with the more sensibly keen and sharp ones of the Civil State. Thus is it done at Ge­neva it self; where the Magistrates shew great ri­gour against them that are disobedient to the Orders of the Church; insomuch that if any be so unwise as to dispise them, he is openly punished with Banish­ment, or otherwise. Epist. l. p. 311. Si quis praefract auctoritatem Ec­clesiaespernat,—If any one (saith Calvin) do obsti­nately slight the authority of the Church, unless he leaves his contumacy, he is banished by the Se­nate for a year, and if any one shew himself un­ruly and stubborn, the Senate doth take the cause to it self, and punisheth the Party: such of­fenders therefore, as disobey the Orders and Canons of the Church, and contumaciously persist therein, ought to be soundly scourged by the Pastoral rod, and cut off from the body of the Church by the spiritual sword of excommunication; and if that will not work a reformation, as indeed it is not likely to do, upon the more obstinate and schismatical, who are like to think themselves shrewdly hurt, by being cut off from that body, which they chuse not to be of and so being punished into a quiet enjoyment of their sweet separation, they have but their deserts; if, as examples and warning to others, they be de­livered up into the hands of the civil powers, and so they be haled to the Judge, and the Judge deliver them to the Officer, and the Officer cast them into Prison: indeed were the Consciences of men as they should be, the censures of the Church might be a sufficient coertion upon them, but being as too [Page 12] many are, hell and damnation-proof, if the Bishop had no other defensives but Excommunication, no other power but that of the keys, he may (as one no­teth) for any notable effect, he is like to do upon the factious and contumacious, surrender his Pastoral staff, shut up the Church; and put those keys under the door; Thus then we have seen that the Church­es of God have, may, and ought to have, as former­ly, their Canons and Constitutions, to which all Christians are bound to give obedience, otherwise they incur the Churches censures, and are worthy to be debarred the priviledge of such a society, and what other punishment the Civil Magistrate thinks good to annex.

2ly, We infer, that the Church hath her customes: now in case there be no certain constitution, a gene­ral received custome hath the force of a law; thus all Societies, besides their laws in books, have their customes in practice, Pand. 1 Tit. 3. de legibus. 35. and those not to be taken up and laid down at every mans pleasure: the Civil-Law says this of custome, Imo magnae Authoritatis hoc jus habetur ut non fuerit scripto comprehendere necesse; so the Apostle here was zealous for Church-customes, as were likewise all the Fathers of the Nicene Council, [...], let customes say they prevail, let them carry it: and in those things (saith St. Austin) wherein the holy Scripture hath defined nothing, Epist. 85. mos populi Dei & instituta majorum pro lege tenenda sunt: Ʋbique Chri­stus hoc egisse videtur ut ad recept pare­mias axioma­ta vel formu­las respiceret, Heinsius. the customes of Gods people and the appointments of our forefathers must be held for laws, but we need no other, and can have no grea­ter instance in this case, then our Saviour himself, who, when he came into the world, complyed [Page 13] with the Rites and customes he found, and this is the Topick whence our Apostle deduceth the last Ar­gument he here useth in a matter of decency: 'tis in a word, 'tis not the custome: which alone ought to suffice in things of that nature, though no other could be alledged, and which indeed ought to be alledged alone without any more ado, when we have to deal with contentious persons St. Paul we finde was content to reason with those as were capable of satisfaction, but for such whom no reason could sa­tisfy, but would be always contradicting and cla­mouring, he thought them not worthy of any other answer, then telling them, such is not, or such is the custome received and practized in the Church of God. Now against such contentious spirits amongst us, I shall make the same plea, and in justification of the known Rites and ceremonies and constitutions of this Church of England, appeal to the the ancient usages and customs of other Churches; I'le in­stance in some particulars.

1st, That of the Surplice, we reade of white vest­ments in St. Chrysost. and St. Jeroms time; Poly­dore, Virgil, and Isidore write, it was ordained by Stephanus Bishop of Rome in the third Cen­tury, to be used by Ministers on their Mini­stration; he that reads the 41 Chapter of the 4th Council of Carthage will finde, that it was used at that time; and Theodoret tells us that Constantine gave one to Macarius Bishop of Jerusa­lem as a peculiar garment to minister in: and the Etymology of the word Superpelliceum used to sig­nify a Surplice, denotes it to be of ancient use: and 'tis well observed, that in the Arabick language, [Page 14] the Apostles in opposition to the Chemarims (which Junius renders Atratos) are termed by a word which some render Albicantes, others viri albis induti vestibus, men in white vests or Surplices, as is de­clared by Buxtorfius, and hath been observed by R. D. Kimchi on Zeph. 1.4. The Votaries likewise of the Lamb of God are represented to St. John, Vid. D. Ham­mond on Rev. 198 and up­on occasion by several other Reformed Churches. vid. Consens. San­domir. as celebrating his solemn service in the Christian Church in this habit. Moreover the Surplice is at this day used in the Reformed Churches of the Augustan confession: and whence is our Dominica in albis, our Whit-sunday, but from the white Robes then worn by all Christians; and if so ma­ny used it then, may not one in a congregation use it now.

Just. Martyr against Try­phon. and in his 2d. Apol. Ter­tul. de Coron. Mil. & de Re­sur. St. Cypr. de lapsis & E­pist. 56. ad Thib. S. Aust. Tom. 8. p. 262.2dly. The Cross, it was oft times used by all Christi­ans in the Primitive times, and particularly in the Office for Baptisme, as Tertull. and others witness; and so the Reformed Churches of the confession of Augsburgh for the most part use it, and in other parts of Divine Service; and for further satisfacti­on, that 'tis according to ancient custome, I refer you to the 18 Cannon: nor can it be said to be an addition to the Sacrament of Baptisme, as the Rubrick before private Baptisme declares, nor a distinct Sacrament, having no invisible grace ac­companying it, which is essentiall to constitute a Sacrament, neither do we pretend it hath; so that 'tis not unlawful upon either of those Accounts, its use being (as the words which are spoken at the making of it expresly declare) only to signify, as among the Primitive Christians; as when the King having created those noble knights of his Order, [Page 15] bestows upon them the Garter, and the blew Riband, as badges to be known by of others, and to put them in minde of the great honour done unto them; in like manner when the Infant hath by baptisme been inrolled in the Militia of the king of glory, this signe of the Cross is made upon his forehead, to declare that he was consecrated to Christ crucifyed, that he hath put on his Livery, and wears his Badge.

3dly. The Ring in Marriage: by a large consent of Churches and Nations hath a Ring been thought fit to establish the Matrimoniall contract, as a pledge or earnest thereof; whence 'twas the or­dinary custome of the Jews to use the Ring of espousing, as Buxtorf. witnesseth: the like among the customes of the Romans; Juvenal. Et digitis pignus fortasse dedisti: but yet notwithstanding no part of their paganisme; as Tertul. evinceth; S. Austin calls it, De Idol. c. 16. Arram sponsi: In the Reformed Church of Hessen they marry with a Ring, they do the like in Lithuania, &c.

4ly. The Gloria Patri, and our often repeating of it: the Jews ordinarily used some such doxology or Hallelujah, and the Non-conformists at this day at the end of their prayers four or five times in an Assembly use that doxology, to whom with the Father, and the holy Ghost, &c. In the Arabick version of the Psalms we have, Glory be to the Father, &c. at the end of every tenth Psalm, and was probably in practice at the end of every Psalm. If being reasonably supposed that the words there­in contained, ought to excite and stir up all the faithful who heard them recited, to praise the [Page 16] Lord and magnify his Name. Damasus appointed it to be so in the 4th. Century, Cass. l. 2. de Instit. Caenob. who was then Bishop of Rome, and that the Western Churches used it so, we have the testimony of Cassianus, who lived above 1300 years ago, When we assert any thing with much earnest­nesse we usu­ally say, this is the truth, and we will stand to it. Bishop Spar­row. and moreover he witnesseth, that in all the Churches of France they used to stand at it, and surely if we may and ought to stand at the rehear­sal of the Apostles Creed, to shew our constancy and readiness to maintain that faith which we there profess, much more at this Hymn, which is both a Compendium or short profession of our faith, and a song of praise to God.

5ly, Standing at the Gospel; this is likewise ve­ry ancient, as appears by the Decree made for that purpose by Anast [...]sius, Anno Christi 400. mentio­ned by Platina in his life; and if we may be­lieve Durantus, it was in use long before.

6ly, Standing at the Psalms and Hymns; this gesture is taken notice of in Scripture as very proper for our lands and thanksgivings; Psal. 134.2.135 1, 2. at this Office we reade all Israel stood in Davids time, 2 Chron. 7. and so long after the Levites called to the people to stand up and blesse the Lord their God, Neh. 9.5.

7ly, Kneeling at the receiving of the Eucharist; this hath been anciently used in the Church, and the more generally observed by reason of the Arrians, who denyed the deity of Christ; so ought it to be used against the Socinian Hereticks and Familists; and if you will in opposition to the Pope, who all insolently shew their equality with Christ himself, by receiving it sitting, a gesture which at the re­ceiving of the Communion hath been prohibited, if not condemned, by a full Synod of Protestants [Page 17] in Poland: moreover it was the ordinary gesture in the Romish Pagan Idolatry, the ancient laws of their Pagan-worship requiring, Ut adoraturisedeant, which as Plutarch affirmeth, was appointed by Nu­ma Pompilius: and Tertullian informs us, that at their Gentile Solemnities, even in his time adoratis sigillaribas suis sedendo. And besides sitting at prayers (when I hope we are lifting up our hearts as we receive the Sacrament) is against all Scripture. Et procumben­tibus interim in genua di­stribuunt, Bo­hem. Confes. Art. 13. Denique sa­cra Synaxi Corpus & san­guinem Do­mini simul percipientes iis Ceremon. quas Ecclesia Crac viensis in usu habet, who were such as joyned themselves with the fra­tres Bohemi, vid. at the end of the Acts of the General Assembly of Cracovia. Anno 1573. Presidents and Commands, Psal. 95.6. and 1 Sam. 7.18. is rather to be rendred, he stood before the Lord and said, and Vatablus well observes upon it, non licuit sedentem orare, so in the N. T. Act. 20.36, 21, 5, 9, 40. This was forbidden in the primitive Church, as Tertull. witnesseth, sedentem orare extra disciplinam, to sit at prayers is against the rules of worship: he that ministreth may sometimes kneel, sometimes stand, but he hath no warrant to set when he prayeth: thus Solomon at the Dedication of the Temple immediatly after one prayer upon his knees, 1 King. 8.54. he beginneth another of Bene­diction standing, v. 56.57. but what gesture more convenient for the devout receiver then this of kneeling, who as he kneels may abase himself to the dust, and again (with the Royal Votary) may lift up his hands to God, and may look up.

8ly, Bowing at the name of Jesus; for this I refer you to the 18th Canon, and 52. Injunction of Queen Elizabeth to certify you, that it hath been an anci­ent custome of the Church; neither can any more be reasonably objected against it then going to Church at the toll of the Bell; for as the one tells us the time when we are to worship God, so the men­tioning [Page 18] of the name of Jesus puts us only in minde of him we owe all reverence to, without dishonour­ing him as the object of our worship by any Image of him, which only represents that which is nei­ther the object nor reason of our worship. In Spain 'tis the custome as oft as they make mention of their King, they uncover their head, adding with­all this short Salutation, Nuestro senior que dios guarde muchos anios, our Lord whom God preserve many years: In the Church­es of Lithua­nia, Polonia, and Bremen, where they have their hats on at Ser­mon, they al­ways put them off at the name of Jesus, vid Durel. p. 34. So Embassadors at their solemn Audience being covered, yet to shew their great reverence to their King whom they represent, they uncover their heads as oft as they make mention of him; how much more reason have we who profess to be Christians, at our solemn Audiences and ad­dresses, to use some token of Reverence and re­spects to the King of Kings, our Lord and Saviour Jesus Christ, as oft as we hear him mentioned: the truth is, all the names of God are holy, yet because the name Jesus exhibites to us the mani­festation of God in the most endearing circumstan­ces, therefore as the Mysteries celebrated on the Altar caused that preference of it before all other parts of the Church, for to do our worship towards, (which is to be our next instance) so this name of Jesus above all other names or words that sig­nify God or his attributes, may well be made use of to determine the time and occasion, when in the time of Divine Service we should more exuberantly venture devotion in the worshipping God our Saviour, especially the Scripture seeming to hint some such thing to us.

[Page 19]9ly, Bowing towards the Altar, When ye enter into an house Salute it. Matt. 10. and why should we not think it a part of Reli­gious manners to do some­thing answer­able, when we come into the house of God. Numb. 20.6. 2 Chron. 29.29 or at our entring in and going out of the Church; which though not enjoyned by Canon, but left ad libitum, is yet so far recommended to us as an ancient custome, as ought at least to put to silence such as are conten­tious and quarrelsome, against those that observe it: we reade that Moses did reverence at the very door of the Tabernacle, Numb. 20. and that He­zekiah, and all that were present with him, when they had made an end of offering, bowed and wor­shipped: and for our bowing at our nearer ap­proaches to the holy table, or the Altar, practised by Qu. Elizabeth, and King James, and which all the honourable Knights of the Garter are bound to by their Order, it is of the same nature with putting off our hats whilst we are in the Church, and only determines a natural Act of reverence that way, which the Primitive Christians did use, to direct their worship and Adoration; being an Act of address, and of tender of honour unto God; 'tis therefore most fitly to be performed at or towards the place of our address, viz. the Altar, whereat anciently, as the Eucharist, so the whole devotions of the Church were performed, and presented to the divine Majesty; from which spiritual Sacrifices it received the name; so that all the honour the Altar receives in these adorati­ons made towards it, is this, D. Moore. that it is used as a directive Instrument for people to shew which way they are to set their faces when they make these adorations to God, but the worship is no more done to the Altar by being done towards it, then it is done to the Church by being done in it.

[Page 20]10ly, Turning and praying towards the East: this hath been anciently commanded by Vigilius Bishop of Rome, Bellar. de cul­tu Sanct. l. 3. l. 3. Auno Christi, 540. and some write, that it was a tradition from the Apostles in solemn and publick prayers in the Church, Damascene. that all should turn their faces towards the East, and for that reason Churches were built Eastwards, Greg. in his Critic. Notes. and a Canon to this purpose is ascribed to their name in the Arabick Code, to which agrees also an an­cient profession of the Eastern Church, Epiphanius says, this was the custome a­mong primi­tive Christi­ans: so St. Aust. and he gives this as a reason, be­cause the East is the most ho­nourable part of the world being the Re­gion of light whence the glorious Sun ariseth, Aust. lib. 2. de Serm. Dom. in mon­ [...]e. c. 5. to be seen in the learned Gregories Notes; and to make the custome to be of the greatest antiquity, the same Author observes, that the East in the Hebrew tongue is called Redem, the face or forepart; the West Achor, the back-part; the North Smol, the left hand; the South Teman, the right hand; which impositions (says he) respected either the making the first man towards the East, or rather the religious posture at that time; and that Adam called the North the left hand, &c. because he him­self in the service of God turned his face towards the East; and there is great probability that he was no sooner dispatch't out of the dust, but he fell down to the same earth again, and adored his Master this same way: and 'tis not to be omitted, that our blessed Saviour is called the East, and that his star appeared in the East, and the Wise men came from thence; nay more, the Angels that proclaimed his Nativity, for their Temple is to be seen upon the East of Bethlem; he was born too in the Eastern parts of the world, nay, in orientati angulo Civitatis Bethlem, says Bede: but that he ascended up in the Eastern part of the heavens, it hath had the most [Page 21] ancient and full consent of the whole Church; and if he so ascended, we need not doubt but he'l return by the same way that he went: the Angels intimate as much, Math. 24.27. accordingly we lay in our dead with their faces towards the East, as if they should stand and rise upon their feet (at the Resurrection) to meet the Lord in the East: well therefore may we have respect to that rather then any other Region of heaven in our solemn de­votions.

11ly, Reading and Singing the Psalms and Hymns al­ternately; this agrees with the ancient practice of the Greek and Latin Churches; so Socrates and The­odoret testify, and St. Basil having brought it into his Church of Neo-Caesarea to avoid any thoughts of singularity and novelty pleads for his warrant, Basil. ad Ne [...]. the Churches of Aegypt, Thessolonica, Libia, Palestine, the Arabians, Phenic. Syrians, Mesop. among whom the custome was. Of Anna 'tis recorded, that she did answer in her gratulatory confession to Simeon, that went before her therein, as Erasmus renders the original: That this was the practice in the Church of Alexandria founded by St. Mark, we have likewise the report of Eusebius, out of Philo Judaeus; and the same Philo Jud. averreth, that that song of Moses and the children of Israel, Exodus 5.1, 20. was uttered with responsal melo­dies, alternately repeated, and both the Joma and other tracts of the Talmud mention the people in the period of their prayers, expressing, Blessed be the name of the glory of his Kingdome for ever and ever. Ignatius goes further, and tells us, that this is the pattern set us by the Quire of Angels, who cry a­loud [Page 22] one to another, the Seraphim to the Cherubim, and the Cherubim ecchoing back again to the Sera­phim, Esay. 6.2. The reformed Churches of Hessen and Bremen use to sing their Psalms and Hymns by course, vid. Durel. p 38. holy, holy, holy: and Pliny writing to Tra­jan in the Christians behalf, in the first Century, said, they used to sing and praise Christ secum in­vicem: and what exercise more becoming Christi­an Assemblies, then thus in his Temple to be eve­ry one speaking of his honour, and praising of him: The manner of performance could not be more decently and to greater Edification provided for, then is prescribed by Canon or Custome a­mongst us, were our hearts but once in tune for so sacred a work, and our practice more uniform, devout and harmonious in the Celebration of it: In a word, what can more fitly declare our ad­monishing one another, then the rehearsal of these Psalms and Hymns interchangeably and by course together, and that we do all this with grace or gratitude in our hearts unto the Lord, then the Doxology added in the conclusion.

1 Epist. ch. 1. v. 1.2.12ly, The Liturgy it self, as 'tis a set and prescri­bed form; 'tis well noted on Timothy the first Chapt. of the first Epistle, that that place hath a particular reference of this duty of prayer to the publick service of God, which will appear very ra­tional, if we consider, that the Epistle is an Exhor­tation to Timothy who was invested with Episco­pal Authority by St. Paul, and therefore ought to take care that common Supplications, &c. be made in the publick Assemblies; to this purpose is that Gloss of Beza on the words following: I will that men pray every where, &c. omnem locum intellige sacris caetibus destinatum, and more fully that of Aretius, [Page 23] who saith, that as St. Paul had given Timothy or­der in the former Chapter, to take care that sound Doctrine were preached to the people, so here, ut certam habeant formulam, a certain form of prayer consisting of those several parts there enumerated: in pursuance of this Apostolical Exhortation the Churches have still had their Liturgies, and that replenished with this variety. The Indians of St. Thomas have their service in the Syriack tongue, and their Liturgy is translated thence into Latine, and to be seen in Bibliotheca veterum Patrum, so is the Li­turgy of the Cophti or Christians of Egypt, made by Severus Patriarch of Alexandria; and there is also a­nother attributed to St. Peter published by Lindanus: The Aethiopian Liturgy which hath St. Matthew for its reputed Author, The Liturgy of St. James beginneth thus, [...], &c. vid. Christianogr. p. 96. Cap. 1. p. 28. set down by Francis Alvarez in the Portugal tongue, and afterwards written in Ita­lian, is mentioned by Cassand. in his Liturgies: He­gesippus noteth, that St. James was called Jacobus Liturgicus for a form of service composed by him for the Church of Jerusalem, whereof he was Bishop, it is printed in Greek and Latine; there are like­wise Liturgies ascribed to St. Chrysostome, St. Basil or Greg. Nazianz used in the Greek Church, and one of St. Cyril of which he gives a large account in his Catechism. The Gregorian or Roman Liturgy, the Musarabick Liturgy of Spain composed by Isidore Hispalen. the Officium Ambrosianum, and that of Al­cuinus in England, which Bede mentions, together with the Dutch, Suevick, French and Danish Li­turgies: that of Geneva to be seen in French, Latine and English, set forth by Calvin; that of Scotland compiled by Knoks; and if these be not instances e­nough [Page 24] for this custome, Bishop Ʋsher will assure you, that all the Churches in the Christian world in the first and best times, had their set forms of Liturgy: and though it be supposed, that some of those which are extant are not genuine, yet the judge­ment of the Church where they are used, is an ar­gument of great authority to any prudent man, if not that these Liturgies are purely the same with those that were written by those holy men, yet that there were such Liturgies of their penning: Rev. 15. Exod. 5.1. Psal. 145. Jer. 10.6, 7. moreover have we not a set form of worship and ad­dress unto God recorded by St. John, as sung in hea­ven, composed out of the songs of Moses, of David, and of Jeremy, which certainly is a very good Pre­sident for us, although but revealed to St. John by way of vision and extasy: or if you look back to the times before the Gospel, nay, before the Law, the Jews have a form of prayer recorded which they say was used by Noah, you may see it in the original; in the Notes of that learned Gregory, many of Davids Psalms were used, as the Jewish Liturgy; and the profound Mede gives them that Title; one notable Instance there is for the antiquity of forms of publick and prescribed prayers, in a Samaritan Chronicle or record, which the renowned Arch-Bishop of Armagh procured from the Library of the learned Joseph Scaliger: Spicilegium, p. 68. more you may observe in the Rabbins works, and from them in Scaliger, Selden, Fagins, Buxtorfius, and Capellus tells us with Selden, In his Notes on Eutich. p. 42. 411. that Ezra and his house the great Synagogue, appointed 18 Forms of Benedi­ction: the Jewish Talmud, especially that part called the Mischna is full of such forms, which carry the [Page 25] names of the ancient Rabbins that composed them: the first Chapter of the Talmud is entituled (as Buxtorf observes) Berachos, i. e. of blessings and prayers for the fruit of the earth; and the practise of the Jews ever since the penning of the Talmud in recording their set forms of prayer upon diverse occasions, is an Argument that it was their use to compose such, and use them in more ancient times, as is evident by the many volumes of pub­lick devotions published by them: the Assembly appointed a form of prayer for the Navy, from which they were not to vary, and Smectimnuus allowed of imposition in some cases: for they pro­pound this as an expedient, if it shall appear any Minister proves insufficient, to discharge the duty of prayer in a conceived way, it may be imposed upon him as a punishment to use a set form and no other; but what would they have done if the person thought himself sufficient: Further, that the Lords prayer was prescribed as a form is like­wise acknowledged by the Assembly in their Anno­tations on that place of St. Luke, Hier. l. 3. contr. Pelagianos. Austin. Epist. 59. Greg. l. 7. Ep. 63. Ambr. l. 5. de Sacra. c. 4. and accordingly hath it been made use of in the Church of God; St. Cyprian saith, it was used in all the Christian world, and generally used in all Liturgies and publick prayers and administration of the Lords Supper: so St. Jerome, St. Gregory, St. Ambrose, and Gregory the great, saith, it was used by the Apostles: Fox grants as much in his disputation about the Mass, and the same Gregory noteth moreover, that in the Greek Church it was ordinarily said by all the people together: Vid. Corpus discipl. of the Dutch Church of London. the Church of France and other Reformed Churches do repeat it several times [Page 26] in their Liturgies, and such Protestants as follow the Augustan Confession, and those of the Reformed Church of Holland say it ordinarily before and af­ter meals at the end of their Graces: Eusch. delaud. Constant. & de vit. Const. l. 4. c. 19. 20. Ibid. c. 17. to add further, it is not probable that Constantine the Emperour would have composed [...], godly prayers for the use of his souldiers, if such forms had not then been used in the Christian Church, as Eusebius reports he did; and the same Author speaks of [...], prayers that were constituted and ap­pointed: Origen a 100 years before cites a piece of the usual Liturgy, saying, frequenter in oratione di­cimus da omnipotens, da nobis partem cum prophetis, &c. and in his book against Celsus, Lib. 6. 23. Canon of the 3d Coun­cil of Carth. Anno Christi 317. the reason which the Council adds is, ne forte ali­que contra fi­dem vel per ig­norantiam vel per minus stu­dium sit com­positum, the very same rea­son which Sel­den gives for the Jewish Li­turgy from Ezra's time in his Notes on Eutich. Vid. D. Ham­monds Collect. from hence, in his view of the Directory. Sect. 15. he declares Christi­ans to use [...] prayers which were or­dained or constituted: St. Cyprian intimates use of forms in the Carthaginian service, by describing the entrance sursum corda, &c. So Tertullian a form of abrenunciation in baptism: Justin Martyr hath the word [...] Common-prayer; and the Coun­cil of Laodicea speaks of [...] a Liturgy of prayers; and the 18th Canon thereof is, that none should pray arbitrio, but semper eaedem preces. The Council of Carthage ordained thus: Quicunque preces aliunde desumit, &c. whosoever should frame any other prayers, should first consult with his more learned Brethren, thinking it fit, that in this part of Gods worship, especially the Spirits of the Pro­phets, should be subject to the Prophets: thence we have Calvins Valde probo, speaking of a form of prayer, in his Epistle to the Protector: Ignatius in his Epistle to the Magnesians doth earnestly enjoyn, [...] that there be one Common prayer in [Page 27] all the Church, Mileb. Can. 12 and in process of time the Mile­vitan Council did accordingly take care, that the prayers of the Church, and no others should be used; Canon. 5. Anno. 324. and the Council of Gangrene hath made one Canon to this end, ne orationes Ecclesiae contemnantur: yet this I must needs say, we are not so restrained, but on occasion; even in publick we may use our gifts, if they be grave, modest, discreet and humble; for which we have the Royal approba­tion of one, who is the best interpreter of the law, in his [...]. Now for the Liturgy of our Church, 'tis such, that Mr Fox (though a friend to the Presbyterians) stuck not to say, it was in­dited by the holy Ghost. Bishop Cranmer one of our first Reformers, and a chief compiler there­of made challenge to defend it, and to prove it perfectly agreeable to the word of God, and the same in effect which had been 1500 years in the Church of Christ; B. Gauden. and saith a late Reverend Writer, Let any sober man, that is able, com­pare the Liturgy of the Church of England with those now extant, and he will finde nothing ex­cellent in any of them, but is in this of our Church; many things which are less clear or necessary in them are better exprest or wisely omitted in this: Neither is there (saith another) any ancient clas­sically condemned heresy to be found in the re­cords of Councils, Church-histories, confutation of Fathers, which is not by some clause or other of our common-prayer excluded; nor could all its most spiteful adversaries ever yet draw up any material objection against it, but have still disco­vered more weakness in themselves then in that.

[Page 28]But lastly, whilst we are speaking of prayer, let us minde the house of prayer: that there have ever been in the Church of God places consecrated and set apart for his worship, whereto all were bound to resort. I might here ascend up as high as Adam, and bring this custome down to our present age, and shew you, how that before the fall in Paradise God had that which was analo­gical to a Church or Temple, a distinct place where he manifested himself in a peculiar and special manner, Gen. 3.8. Vid. Talmud. Be [...]achi. for so the phrase Mippene Jehovah is understood by the Jews; accordingly not long after, Cain for murder is said to be banished from the presence of the Lord, Gen. 4.16. and Abel though he sacrificed abroad and in an open place, yet it seems it was in a place prepared or set apart for that purpose, Gen. 4.4. but I shall con­tent my self to speak only to the time of the Gos­pel, and the next succeeding Ages, not to men­tion the Gentile Court of the Temple, which our Saviour declared to be a place consecrated by virtue of that Text of Isaiah: 'tis well known how that our Saviour and his Apostles often re­paired for the publick exercise of Religion to the Jewish Synagogues and Temple; besides here were then other places of prayer set apart by the Jews, and frequented by the Christians, nay by Christ himself, as Luk. 6.12. and continu­ed all night, [...], in Gods house of prayer; for [...] signifies a house of prayer, as well as prayer it self: in which sence Juvenal useth the words In quâ te quaero Proseu cha, and it must be so understood here, or else there cannot well be any true gramma­tical [Page 29] construction made of the words without wrong­ing, or at least streightning the sence: Vid. Tremel. in locum. so Act. 16.13. [...], where a house of prayer was famed or reputed to be the Arabick locus orationis; the Sy­riack domus orationis, and St. Paul made it a place to preach in also: we have the same word again in the 16th. verse; and in the like manner may we render it, as we went [...], to a house of prayer a Damsell met us; nay, their going from one place to another to pray, doth argue as much, viz. that they had then some places more peculi­ar for prayer then others. Christ and his Apostles found other consecrated places which they made use of for publick and Divine Service; such were the [...] or upper Rooms so often mentioned in the Old and New Testament, which as the learn­ed Gregory observes in his critical Notes, were no other then places set apart for prayer and other religious exercises: now 'tis certain, that Christ and his Apostles repaired not to these places in compliance with Moses's Rites, or because of any command in Moses's law, but that they might perform their Christian Solemnities in places hal­lowed or fit for such sacred uses; and it is pro­bable, that the Apostles themselves in some short process of time, or some other convert Christi­ans as were contemporary with them, did destinate and set apart houses of their own, which after Dedication for distinction sake (as they called the Christian-Sabbath the Lords day so) they called these Christian Synagogues, [...] Churches, and in some time after [...] that is to say, the Lords: from whence the the English work Kurk, or with [Page 30] an aspirate, Church, which is as much as to say, the Lords; now that 'tis very likely, that Christi­ans did consecrate and set apart such houses of their own, even in the Apostles time, appears, be­cause we finde the Apostle mentioning some such place or places distinguished by name from any as were in use among the Jews, as is evident from 1 Cor. 14.28, 35. and 1 Cor. 11.18. compared with v. 20. this is made yet more probable from Instances out of ancient history, which speaks of many Churches even in the Apostles times: St. Martialis who lived near their time, Epist. ad To­los. Chap. 8. makes men­tion of such religious structures then already in use: Cat. Epist. 5.8. the like doth Niceph. Constantipolitanus; and he instances in one among the rest founded by St. Andrew. Hist. vit. St. Luk. Catch. 6. Simeon Metaphrastes tells of Temples and Altars built by St. Luke; St. Cyril saith, that that place was a Church consecrated by the Apostles, in which they were assembled at the day of Pen­tecost: some likewise think, that the house in which the blessed Virgin Mother dwelt at Nazareth, was made a Temple, Tursel. lib. 11. Annal. Vid l. 8. c. 1. and lib. 4. c. 45. and consecrated by the Apostles: and Alexander reports in the life of St. Bernard, that St. Marks house Act. 12.12. was a Christian Temple or Oratory, probably such an one as Eu­sebius calls [...], for such the Primitive Christians had in imitation of the Jews, and St. Je­rome mentions a famous Church there: Eusebius like­wise speaks of Oratories and Churches which he calls prisca Aedificia, which denotes they were of some hundred years standing, otherwise they could not be well termed old or ancient; and therefore they were such doubtless as were built in the Apostles [Page 31] times: but if we look to the Ages immediately succeeding the Apostles, even to the time of Con­stantine, and lower, I need not descend: we cannot want Instances to prove, that there were houses consecrated and set apart by Christians themselves, and that they had every where Oratories and Churches of their own, which they made use of for their Religious solemnities. Philo the Jew speaking of the worshippers of Aegypt, saith, Euseb. l. 2. 17 in e­very village they had a Religious house which they call Seminon, which comes near the Greek [...], which signifies a place of worship: and if Lucian may be believed, Dial Philos. he describes one of the Christian Churches richly guilt and adorned in Trajans time, Socrat. l. 2. c. 8. who lived Anno 103. nor is it but to be admired how zealous the Emperour Constantine was for ha­ving a house of prayer, Zozomon. l. 3. c. 5. who as Socrates and Zozo­mon tell us, built many himself, and such as were very magnificent; Euseb. de Vit. Const. lib. 4. c. 56. Socrat. lib. 1. c. 14. and being about to make war with the Persians, he caused a Tabernacle or mo­ving Temple to be made, to carry with him, that therefore he might always have a holy house for his God, sanctified and prepared for religious wor­ship. And now as it hath been thus the custome in all Ages to have places set apart for prayer and other religious Rites, so there have been Laws and Constitutions made, as now at this day in our Church, to enjoyn the people to repair thereunto: 'twas made a law in Israel, that the Tribes should go up to the Temple, and consonant thereto is Ignatius's Injunction in the first times of the Gospel, [...] and [...] all to one place, all to the Temple of God, in his undoubted Epistle [Page 32] reason of the first building or erecting of Church­es, Non ut divisi simus cum convenire oportet, sed ut di­visi conjungamur, q. d. to prevent Conventicles and such like clandestine factious meetings, The Act a­gainst them, calls them se­ditious Con­venticles. Si­quis docet do­mum Deicon­temptibile in esse & conven­tusqui in ce a­guntur Ana­athmasit. Cannon. 5. Canon. 38. and such like the Law of our Land accounts all religi­ous Assemblies in private houses and places un­hallowed and common; for which cause Justinian the Emperour enacted a Law against them, and the ancient Council of Gangra held in the purer times of the Church about the year 324. pronoun­ced Anathema against Eustachius and his adherents, who held that Churches should be neglected, and publick meetings in them left off, and that there should be no other Churches but mens private houses, and no other meetings but Conventicles: Even in heathen Rome, the most learned P. Aerodius tells us when a sort of Innovatours kept their Conventicles in opposition to the way received a­mong them, of worshipping their Gods, the Se­nate made an Act there should be no such meeting, as tending to the disturbance of the State and the publick peace; Et si quis tale sacrum solemne & neces­sarium duceret: and the Senate gave him leave, it must be with this condition, that when he per­formed his offices of Religion his own way, ita id sacrum faceret dum ne plures quam quinque sacrificio in­teressent; and if they were thus sollicitous to pre­serve and establish, as a sacred inviolable thing, the Idolatrous worship of their false Gods, what care can be great enough to secure the solemn worship of the only true God, when it is shaken by such divisions? moreover in the days of Charles the Great, there was a Cannon made in the Coun­cil [Page 33] of Towers, wherein the people were required to behave themselves reverently in the Church, to which our 18. Canon well agrees, and both to that of St. Paul, 1 Cor. 11. but this by the way: since then we have every where Churches erected and places of publick worship, which we are strictly enjoyned by authority to frequent and re­pair unto, at all set times, and seasons; what is it less then schism, were there nothing else in it, out of contempt and opposition to that Communion, to have recourse to private and clandestine meetings; and though Antiquity mentions unto us private meetings, yet we may finde that they were not set up for a separation, or out of opinion that better services were performed there then in the Church, but they were necessitated thereunto by reason of persecution, which oft-times lay sore on the primi­tive Christians, otherwise they brought upon them the guilt of Schism, and were accordingly so censu­red, and held as Schismaticks. Thus were the Sama­ritans reputed, whose Schism lay only in their Sepa­rating from the appointed place of worship, and set­ting up another in opposition to it: for if we audit an account of the Samaritans guilt according to Epipha­nius, Josephus, Scaliger, and others, Audeam di­cere ( saith Scaliger) eos adeo ab omni idololatria ab­horrere ut in hac parte Ju­daos ipsos su­perare, John. 8.48. we shall finde they came at last to differ nothing from the Jews but the place of meeting; but whether this be such a guilt as should make those terms equivalent, he is a Samaritan, he hath a devil, and is mad: I shall not say but it is such as makes our Saviour say some-what exclusively, John. 4.22. all the bles­sings and Salvations of the law did indeed hover upon Mount Gerizem were given thence, that was [Page 34] the place of them, but they were cut away when Schism came; the Church is not a place of blessing when it is built against a Church, Gerizim is Ebal when it stands in competition with Mount Sion. Thus I have in some measure I hope, justifyed the Rites and Ceremonies, and Constitutions of our Church, by shewing how perfectly conformable they are to the customes of the Churches of God.

All that I have now to adde is a short Paraenesis or Exhortation, that you would all be perswa­ded to a compleat conformity, and for you my re­verend Brethren of the Clergy, as we are set over, so we should be both teachers and leaders of the people, both by doctrine and example, bringing them into these paths of religious worship, and directing them to walk orderly therein: as the Priests lips should preserve knowledge, so we should enable our selves not only to shew, In France such who were en­trusted with cure of souls were obliged to give ac­count at cer­tain times to the Bishop, whether the Rites and Ce­remonies of that Church co which they were subject, were obser­ved. Fran. Synod. Capit. lib 5. c. 2. but also de­fend the lawfulness of our Churches Rites and customes, and of that good old way which our Fathers walked in, whose steps we follow; this the 8 Canon enjoyns us all, to preach up twice a year at the least, upon penalty of suspensation; but because most of us, if not all, shall amongst our people finde some, who will hate, or at least, dislike us, if we plainly tell them a truth that thwarts their prejudices, we should therefore prudently insinuate these things, and by this in­nocent Lenocinium steal their affections into all the paths of truth. I cannot see how it is consistent with our duty to conceal any part or circumstance of religious worship which hath so immediate at­tendence and reference to practice; much less [Page 35] should we tread in the steps of those in a sence worse then non-conforming Brethren, who to gain the affections of the giddy and injudicious, and make their lower parts seem tall and reverend, discover a dislike to some of the Churches Rites and Ceremonies, whereby others are traduced by the male-contented party, (who brook every man the better by how much the less obedient) for persons more superstitious (as they call it) then they need, by which means also they work a kinde of aversion in those who were in a fair way to be perfectly conformable, and confirm such who have already forsaken our Communion; let us then above all others take heed we do not by this means enhanse the repute of a faction, nor let us encourage a peevish Schismatick by Christening his childe without the Cross or Surplice; to abate the Cross or Ring, to lay aside the Surplice, to curtail the prayers, to omit the Letany or second service, I know recommends a man farther to some humours, then all the parts, learning and sobriety of another that is faithful to his duty; but I beseech all to remember that it is God and conscience, and the publick laws that ought to be satisfied, and not a private interest or a faction. You have all taken the Oaths of Supremacy and Canonical obedience, and there is nothing required of you but what the King may lawfully command, nothing but what the Ca­nons of the Church enjoyn, and what your selves when you entred into the Ministry knew you were all bound to observe; but if there be any that will not consider and weigh there Engagements, I hope the respective Church-wardens will look to their [Page 36] Oath, and make a true Presentment, not forswear themselves to excuse their Ministers; and methinks none can take it ill, if they will not hazard those ve­ry souls which themselves labour to save: the like care ought the Church-wardens to take in present­ing the faults and faileurs of the people as well as of their Minister, as by Oath they are bound, which in case you wilfully omit, the 117 Canon declares, the Ordinary may proceed against you in such sort, as in causes of wilfull perjury in a Court Ecclesiasti­cal 'tis already by Law provided; but if the Church-wardens do conscientiously discharge their duty, and delinquents be duly presented, and then they conti­nue perverse and refractory, and so prove contenti­ous, they are in the next place to be rejected and censured as Impugners of the Customes of the Church, according to that of our Apostle in the text: If any seem to be contentious, we have no such custome, nor the Church of God.