An accompt of all the proceedings of the commissioners of both persvvasions appointed by His Sacred Majesty, according to letters patent, for the review of the Book of common prayer, &c.
Baxter, Richard, 1615-1691.
1661
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An accompt of all the proceedings of the commissioners of both persvvasions appointed by His Sacred Majesty, according to letters patent, for the review of the Book of common prayer, &c.
Baxter, Richard, 1615-1691.
[8]. 32, [4], 130 p.
[s.n.],
London :
1661.
In two parts, each numbered separately.
Reproduction of original in the Bodleian Library.
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Church of England. -- Book of common prayer.
Church of England -- History.
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An
Accompt
of
all
the
PROCEEDINGS
Of
the
COMMISSIONERS
of
both
PERSVVASIONS
▪
Appointed
by
his
Sacred
MAJESTY
,
ACCORDING
To
Letters
Patents
,
for
the
Review
of
The
BOOK
of
COMMON-PRAYER
,
&c.
London
,
Printed
in
the
year
1661.
Majesties
feet
,
beseeching
you
to
prosper
such
a
blessed
Resolution
,
till
it
attain
success
:
We
must
needs
beleeve
,
that
when
your
Majesty
took
our
Consent
to
a
Lyturgy
to
be
a
foundation
that
would
infer
our
Concord
,
you
meant
not
that
we
should
have
no
Concord
,
but
by
consenting
to
this
Lyturgy
,
without
any
considerable
Alterations
.
And
when
you
comforted
us
with
your
Resolutions
to
draw
us
together
,
by
yeelding
on
both
sides
in
what
we
could
,
you
meant
not
that
we
should
be
the
boat
to
lay
the
banks
that
should
not
stir
;
and
when
your
Majesty
commanded
us
by
Letters
Patents
to
meet
about
such
Alterations
as
are
needful
or
expedient
for
giving
satisfaction
to
tender
Consciences
,
and
the
restoring
and
continuing
of
Peace
and
Unity
,
we
rest
assured
,
that
it
was
not
your
sense
that
those
tender
consciences
were
to
be
forced
to
practice
all
which
they
judged
unlawful
,
and
not
so
much
as
a
Ceremony
abated
them
;
or
that
our
Treaty
was
only
to
convert
either
party
to
the
Opinion
of
another
;
and
that
all
our
hopes
of
Concord
and
Liberty
consisted
only
in
disputing
the
Bishops
into
Non-conformity
,
or
coming
in
every
Ceremony
to
their
minds
.
Finally
(
for
your
Majesty
,
under
God
,
is
the
protection
whereto
your
people
flye
,
and
as
the
same
necessity
still
remains
which
drew
forth
your
Gracious
Declaration
)
we
most
Humbly
and
Earnestly
beseech
your
Majesty
,
that
the
benefit
of
the
said
Declaration
may
be
continued
to
your
people
,
and
in
particular
,
that
none
be
punished
or
troubled
for
not
using
the
Common-Prayer
,
till
it
be
effectually
reformed
,
and
the
Addition
made
,
as
there
exprest
.
We
crave
your
Majesties
Pardon
for
the
tediousness
of
this
Address
,
and
shall
wait
in
hope
,
that
so
great
a
Calamity
of
your
people
as
will
follow
the
loss
of
so
many
able
,
faithful
Ministers
,
as
the
rigorous
Imposition
would
cast
out
,
shall
never
be
recorded
in
the
History
of
your
Reign
,
but
that
these
impediments
of
Concord
being
forborn
,
your
Kingdom
may
flourish
in
Piety
and
Peace
,
that
this
may
be
the
signal
honour
of
your
happy●Reign
,
and
your
joy
in
the
day
of
your
account
,
which
is
the
Prayer
of
Your
Majesties
Faithful
and
Obedient
Subjects
.
A
Copy
of
his
Majesties
Commission
.
CHARLES
the
second
by
the
Grace
of
God
King
of
England
,
Scotland
,
France
and
Ireland
,
Defender
of
the
Faith
,
&c.
To
our
Trusty
and
well
beloved
the
most
Reverend
Father
in
God
Accepted
Arch-Bishop
of
York
,
The
right
reverend
Fathers
in
God
Gilbert
Bishop
of
London
,
John
Bishop
of
Durham
,
John
Bishop
of
Rochester
,
Humphrey
Bishop
of
Sarum
,
George
Bishop
of
Worcester
,
Robert
Bishop
of
Lincolne
,
Benjamin
Bishop
of
Peterborough
,
Brian
Bishop
of
Chester
,
Richard
Bishop
of
Carlile
,
John
Bishop
of
Exeter
,
Edward
Bishop
of
Norwich
;
and
to
our
Trusty
and
well
beloved
,
The
Reverend
Anthony
Tuckney
D
D.
John
Conant
D.
D.
William
Spurstow
D.
D.
John
Walis
D.
D.
Tho
Manton
D.
D.
Edmund
Calamy
D.
D.
Richard
Baxter
Clerk
,
Arthur
Jackson
,
Tho.
Case
,
Samuel
Clarke
,
Mathew
Newcomen
Clerkes
;
and
to
our
trusty
and
well
beloved
Dr.
Earles
Dean
of
Westminster
,
Peter
Heylin
D.
D.
John
Hacket
D.
D.
John
Berwick
D.
D.
Peter
Gunning
D.
D.
John
Pearson
D.
D.
Tho.
Pierce
D.
D.
Anthony
Sparrow
,
Herbert
Thorndike
D.
D.
Thomas
Horton
D.
D.
Thomas
Jacomb
D.
D.
William
Bate
,
John
Rawlinson
Clerks
,
William
Cooper
Clerk
,
D.
John
Lightfoot
,
D.
John
Collings
,
D.
Benjamin
Woodbridg
,
and
William
Drake
Clerk
,
Greeting
.
Whereas
by
our
Declaration
of
the
25
of
October
last
concerning
Ecclesiastical
affairs
,
we
did
(
amongst
other
things
)
express
our
esteem
of
the
Liturgy
of
the
Church
of
England
contained
in
the
Book
of
Common-prayer
;
and
yet
since
we
find
exceptions
made
against
several
things
therein
,
we
did
by
our
said
Declaration
declare
we
would
appoint
an
equal
number
of
Learned
Divines
,
of
both
perswasions
,
to
review
the
same
:
we
therefore
in
accomplishment
of
our
said
will
and
intent
,
and
of
our
continued
and
constant
care
and
study
for
the
peace
and
unity
of
the
Churches
within
our
Dominions
,
and
for
the
removal
of
all
exceptions
&
difference
,
and
the
occasions
of
such
differences
and
exceptions
from
among
our
good
subjects
,
for
or
concerning
the
said
Book
of
Common-prayer
,
or
any
thing
therein
contained
,
do
by
these
our
letters
patents
require
,
authorize
,
constitute
and
appoint
you
the
said
,
&c.
to
advise
upon
and
review
the
said
Book
of
Common-prayer
,
comparing
the
same
with
the
most
ancient
Liturgies
which
have
been
used
in
the
Church
in
the
primitive
and
purest
times
.
And
to
that
end
,
to
assemble
and
meet
together
,
from
time
to
time
,
and
at
such
time
within
the
space
of
four
Kalendar-months
now
next
ensuing
,
in
the
Masters
lodging
in
the
Savoy
in
the
Strand
in
the
County
of
Middlesex
,
or
in
such
other
place
or
places
as
to
you
shall
be
thought
fit
and
convenient
,
to
take
into
your
serious
and
grave
consideration
the
several
directions
and
rules
,
forms
of
prayer
,
and
things
in
the
said
Book
of
Common-prayer
contained
,
and
to
advise
,
consult
upon
and
about
the
same
,
and
the
several
objections
and
exceptions
which
shall
now
be
raised
against
the
same
,
and
(
if
occasion
be
)
to
make
such
reasonable
and
necessary
alterations
,
corrections
,
and
amendments
therein
,
as
by
and
between
you
the
said
Arch-Bishop
,
Bishops
,
Doctors
,
and
Persons
hereby
required
and
authorized
to
meet
and
advise
as
aforesaid
,
shall
be
agreed
upon
to
be
needful
and
expedient
,
for
the
giving
satisfaction
to
tender
consciences
,
and
the
restoring
and
continuance
of
peace
and
unity
in
the
Churches
under
our
protection
and
Government
;
but
avoyding
(
asmuch
as
may
be
)
all
unnecessary
abbreviations
of
the
forms
&
Liturgy
wherewith
the
people
are
altogether
acquainted
,
and
have
so
long
received
in
the
Church
of
England
.
And
our
will
and
pleasure
is
,
that
when
you
the
said
Arch-Bishop
,
Bishops
,
Doctors
and
Persons
authorized
and
appointed
by
these
our
letters
patents
to
meet
,
advise
and
consult
upon
and
about
the
premises
as
aforesaid
,
shall
have
drawn
your
consultations
to
any
resolution
and
determination
which
you
shall
agree
upon
as
needful
or
expedient
to
be
done
for
the
altering
,
diminishing
or
enlarging
the
said
Book
of
Common-prayer
,
or
any
part
thereof
,
That
then
forthwith
you
certifie
and
present
to
us
in
writing
under
your
several
hands
the
matters
and
things
whereupon
you
shall
so
determine
,
for
our
approbation
;
and
to
the
end
the
same
or
so
much
thereof
as
shall
be
approved
by
us
,
may
be
established
,
and
forasmuch
as
the
said
Arch-Bishop
and
Bishops
have
several
great
charges
to
attend
,
which
we
would
not
dispense
with
,
or
that
the
same
should
be
neglected
upon
any
great
occasion
whatsoever
,
and
some
of
them
being
of
great
Age
and
infirmities
,
may
not
be
able
constantly
to
attend
the
execution
of
the
service
and
authority
hereby
given
and
required
by
us
,
in
the
meeting
and
consultation
aforesaid
;
We
will
therefore
,
and
hereby
require
you
the
said
Dr.
Earles
,
&c.
to
supply
the
place
and
places
of
such
of
the
Arch-Bishop
and
Bishops
(
other
then
the
said
Edward
Bishop
of
Norwich
)
as
shall
by
age
,
sickness
,
infirmity
or
other
occasions
be
hindred
from
attending
the
said
meeting
or
consultation
(
that
is
to
say
)
that
one
of
you
the
said
Dr.
Earles
,
&c.
shall
from
time
to
time
supply
the
place
of
each
one
of
them
the
said
Arch-Bishop
and
Bishops
(
other
then
the
said
Edward
Bishop
of
Norwich
)
which
shall
happen
to
be
hindred
or
to
be
absent
from
the
said
meetings
or
consutations
;
and
shall
and
may
advise
,
consult
and
determine
,
and
also
certifie
and
execute
all
and
singular
the
powers
and
authorities
before
mentioned
in
and
about
the
premises
,
as
fully
and
absolutely
as
such
Arch-Bishop
and
Bishops
which
shall
so
happen
to
be
absent
should
or
might
do
by
vertue
of
these
our
letters
patents
,
or
any
thing
herein
contained
,
in
case
he
or
they
were
personally
present
.
And
whereas
in
regard
of
the
distance
of
some
,
the
infirmity
of
others
,
the
multitude
of
constant
imployment
and
other
incidental
impediments
,
some
of
you
the
said
Edward
Bishop
of
Norwich
,
&c.
may
be
hindred
from
the
constant
attendance
in
the
execution
of
the
service
aforesaid
,
we
therefore
will
and
do
hereby
require
and
authorize
you
the
said
Thomas
Horton
,
&c.
to
supply
the
place
or
●laces
of
such
the
Commissioners
last
above
mentioned
,
as
shall
by
the
means
aforesaid
or
any
other
occasion
be
hindred
from
the
said
meeting
and
consultations
,
that
one
of
you
the
said
Thomas
Horton
,
&c.
shall
from
time
to
time
supply
the
places
of
each
one
of
the
said
Commissioners
last
mentioned
,
which
shall
happen
to
be
hindred
or
absent
from
the
said
meeting
and
consultations
;
and
shall
and
may
advise
,
consult
and
determine
,
and
also
certifie
and
execute
all
and
singular
the
powers
and
authorities
before
mentioned
in
and
about
the
premises
,
as
fully
and
absolutely
as
such
of
the
said
last
mentioned
Commissioners
,
which
shall
so
happen
to
be
absent
,
should
or
might
do
by
vertue
of
these
our
Letters
patents
,
or
any
thing
therein
contained
,
in
case
he
or
they
were
personally
present
.
In
witness
whereof
we
have
caused
these
our
Letters
to
be
made
patents
:
witness
our self
at
Westminster
the
25
day
of
March
,
in
the
thirteenth
year
of
our
Reign
.
Per
ipsum
Regem
.
Barker
.
THE
EXCEPTIONS
Against
the
BOOK
OF
Common-Prayer
.
ACknowledging
with
all
humility
and
thankfulness
,
His
Majesties
most
Princely
Condiscention
and
Indulgence
,
to
very
many
of
his
Loyal
Subjects
,
as
well
in
His
Majesties
most
gracious
Declaration
,
as
particularly
in
this
present
Commission
,
issued
forth
in
pursuance
thereof
;
Wee
doubt
not
but
the
Right
Reverend
Bishops
,
and
all
the
rest
of
His
Majesties
Commissioners
intrusted
in
this
work
,
will
,
in
imitation
of
His
Majesties
most
prudent
and
Christian
Moderation
and
Clemency
,
judge
it
their
duty
(
what
wee
finde
to
bee
the
Apostles
own
practice
)
in
a
special
manner
to
bee
tender
of
the
Churches
peace
,
to
bear
with
the
infirmities
of
the
weak
,
and
not
to
please
themselves
,
nor
to
measure
the
consciences
of
other
men
by
the
light
and
latitude
of
their
own
,
but
seriously
and
readily
to
consider
and
advise
of
such
expedients
,
as
may
most
conduce
to
the
healing
of
our
breaches
,
and
uniting
those
that
differ
.
And
albeit
wee
have
an
high
and
honourable
esteem
of
those
godly
and
learned
Bishops
,
and
others
,
who
were
the
first
Compilers
of
the
Publick
Liturgy
,
and
do
look
upon
it
as
an
excellent
and
worthy
work
,
for
that
time
,
when
the
Church
of
England
made
her
first
step
out
of
such
a
mist
of
Popish
Ignorance
and
Superstition
,
wherein
it
formerly
was
involved
;
Yet
considering
that
all
humane
works
do
gradually
arrive
at
their
maturity
,
and
perfection
;
and
this
in
particular
being
a
work
of
that
nature
,
hath
already
admitted
several
Emendations
since
the
first
compiling
thereof
.
It
cannot
bee
thought
any
disparagement
or
derogation
either
to
the
work
it self
,
or
to
the
Compilers
of
it
,
or
to
those
who
have
hitherto
used
it
,
if
after
more
than
an
hundred
years
,
since
its
first
composure
,
such
further
●emendations
be
now
made
therein
,
as
may
bee
judged
▪
necessary
for
satisfying
the
scruples
of
a
multitude
of
sober
persons
,
who
cannot
at
all
(
or
very
hardly
)
comply
with
the
use
of
it
,
as
now
it
is
,
and
may
best
sute
with
the
present
times
after
so
long
an
enjoyment
of
the
glorious
light
of
the
Gospel
,
and
so
happy
a
Reformation
.
Especially
considering
that
many
godly
and
learned
men
▪
have
from
the
beginning
all
along
earnestly
desired
the
alteration
of
many
things
therein
,
and
very
many
of
His
Majesties
pious
,
peaceable
,
and
loyal
Subjects
,
after
so
long
a
discontinuance
of
it
,
are
more
averse
from
it
than
heretofore
.
The
satisfying
of
whom
(
as
far
as
may
bee
)
will
very
much
conduce
to
that
peace
and
unity
which
is
so
much
desired
by
all
good
men
,
and
so
much
indeavoured
by
His
Most
Excellent
Majesty
.
And
therefore
in
pursuance
of
this
His
Majesties
most
gracious
Commission
,
for
the
satisfaction
of
tender
consciences
,
and
the
procuring
of
peace
and
unity
amongst
our selves
,
wee
judge
meet
to
propose
,
First
,
That
all
the
Prayers
,
and
other
materials
of
the
Liturgy
may
consist
of
nothing
doubtful
or
questioned
amongst
pious
,
learned
,
and
Orthodox
persons
inasmuch
as
the
professed
end
of
composing
them
is
for
the
declaring
of
the
unity
and
consent
of
all
who
joyn
in
the
publick
worship
;
it
being
too
evident
that
the
limiting
of
Church-Communion
to
things
of
doubtful
disputation
,
hath
been
in
all
ages
the
ground
of
Schism
and
Separation
according
to
the
saying
of
a
learned
person
.
To
load
our
publick
forms
,
with
the
private
fancies
upon
which
wee
differ
,
is
the
most
Soveraign
way
to
perpetuate
Schism
to
the
worlds
end
.
Prayer
,
Confession
,
Thanksgiving
,
Reading
of
the
Scriptures
,
and
administration
of
the
Sacraments
in
the
plainest
,
and
simplest
manner
,
were
matter
enough
to
furnish
out
a
sufficient
Liturgy
,
though
nothing
either
of
private
Opinion
,
or
of
Church-pomp
,
of
Garments
,
or
prescribed
gestures
,
of
Imagery
,
of
Musick
,
of
matter
concerning
the
dead
,
of
many
superfluities
which
creep
into
the
Church
under
the
name
of
Order
,
and
Decency
,
did
interpose
it self
.
To
charge
Churches
and
Liturgies
with
things
unnecessary
,
was
the
first
beginning
of
all
Superstition
,
and
when
scruple
of
conscience
began
to
be
made
or
pretended
,
then
Schism
began
to
break
in
.
If
the
special
Guides
and
Fathers
of
the
Church
would
be
a
little
sparing
of
incumbring
Churches
with
superfluities
,
or
not
over-rigid
,
either
in
reviving
Obsolete
Customes
,
or
imposing
new
,
there
would
be
far
less
cause
of
Schism
,
or
Superstition
;
and
all
the
inconvenience
were
likely
to
ensue
,
would
be
but
this
,
they
should
in
so
doing
yeeld
a
little
to
the
imbecillity
of
their
inferiours
;
a
thing
which
St.
Paul
would
never
have
refused
to
do
:
Mean
while
,
wheresoever
false
or
suspected
Opinions
are
made
a
peece
of
Church-Liturgy
;
hee
that
separates
is
not
the
Schismatick
:
for
it
is
alike
unlawful
to
make
Profession
of
known
,
or
suspected
falshood
;
as
to
put
in
practise
unlawful
or
suspected
actions
.
]
2.
Further
,
we
humbly
desire
that
it
may
be
seriously
considered
,
that
as
our
first
Reformers
out
of
their
great
wisdome
,
did
at
that
time
so
compose
the
Liturgy
,
as
to
win
upon
the
Papists
,
and
to
draw
them
into
their
Church-Communion
,
by
varying
as
little
as
they
well
could
,
from
the
Romish
forms
before
in
use
;
so
whether
in
the
present
constitution
,
&
state
of
things
amongst
us
,
wee
should
not
according
to
the
same
Rule
of
Prudence
and
Charity
,
have
our
Liturgy
so
composed
,
as
to
gain
upon
the
judgements
and
affection
of
all
those
who
in
the
substantials
of
the
Protestant
Religion
are
of
the
same
perswasions
with
our selves
:
Inasmuch
as
a
more
firm
union
and
consent
of
all
such
,
as
well
in
Worship
,
as
in
Doctrine
,
would
greatly
strengthen
the
Protestant
interest
against
all
those
dangers
and
temptations
which
our
intestine
Divisions
and
Animosities
do
expose
us
unto
,
from
the
common
Adversary
.
3.
That
the
Repetitions
,
and
Responsals
of
the
Clerk
and
People
,
and
the
alternate
reading
of
the
Psalms
and
Hymns
which
cause
a
confused
murmure
in
the
Congregation
,
whereby
what
is
read
is
less
intelligible
,
and
therefore
unedifying
,
may
be
omitted
:
The
Minister
being
appointed
for
the
people
in
all
publick
services
appertaining
unto
God
,
and
the
Holy
Scriptures
,
both
of
the
Old
and
New
Testament
,
intimating
the
peoples
part
in
publick
prayer
to
be
only
with
silence
and
reverence
to
attend
thereunto
,
and
to
declare
their
consent
in
the
cloze
,
by
saying
Amen
,
4.
That
in
regard
the
Letany
(
though
otherwise
containing
in
it
many
holy
petitions
)
is
so
framed
,
that
the
petitions
for
a
great
part
are
uttered
only
by
the
people
,
which
wee
think
not
to
be
so
consonant
to
Scripture
,
which
makes
the
Minister
the
mouth
of
the
people
to
God
in
prayer
,
the
particulars
thereof
may
be
composed
into
one
solemn
prayer
to
be
offered
by
the
Minister
unto
God
for
the
people
.
5.
That
there
be
nothing
in
the
Liturgy
which
may
seem
to
countenance
the
Observation
of
Lent
,
as
a
Religious
Fast
;
the
example
of
Christs
fasting
forty
daies
and
nights
,
being
no
more
imitable
,
nor
intended
for
the
imitation
of
a
Christian
,
than
any
other
of
his
miraculous
works
were
,
or
than
Moses
his
forty
daies
fast
was
for
the
Jews
:
And
the
Act
of
Parliament
5.
Eliz.
forbidding
abstinence
from
flesh
to
bee
observed
upon
any
other
than
a
politick
consideration
▪
and
punishing
all
those
who
by
preaching
,
teaching
,
writing
,
or
open
speeches
,
shall
notifie
that
the
forbearing
of
flesh
,
is
of
any
necessity
for
the
saving
of
the
soul
,
or
that
it
is
the
service
of
God
,
otherwise
,
than
as
other
politick
Laws
are
.
6.
That
the
Religious
Observation
of
Saints-daies
appointed
to
be
kept
as
Holy-daies
,
and
the
Vigils
thereof
without
any
foundation
(
as
wee
conceive
)
in
Scripture
,
may
be
omitted
.
That
if
any
be
retained
,
they
may
be
called
Festivals
,
and
not
Holy-Daies
,
nor
made
equal
with
the
Lords-day
,
nor
have
any
peculiar
service
appointed
for
them
,
nor
the
people
bee
upon
such
daies
forced
wholly
to
abstain
from
work
;
And
that
the
names
of
all
others
now
inserted
in
the
Calender
which
are
not
in
the
first
and
second
books
of
Edward
the
sixth
,
may
be
left
out
.
7.
That
the
gift
of
Prayer
,
being
one
special
Qualification
for
the
work
of
the
Ministry
bestowed
by
Christ
in
order
to
the
Edification
of
his
Church
,
and
to
bee
exercised
for
the
profit
and
benefit
thereof
,
according
to
its
various
and
emergent
necessity
;
It
is
desired
,
that
there
may
bee
no
such
imposition
of
the
Liturgy
,
as
that
the
exercise
of
that
gift
bee
thereby
totally
excluded
in
any
part
of
publick
worship
.
And
further
,
considering
the
great
age
of
some
Ministers
,
and
infirmities
of
others
,
and
the
variety
of
several
services
oft-times
concurring
upon
the
same
day
,
whereby
it
may
bee
inexpedient
to
require
every
Minister
,
at
all
times
to
read
the
whole
;
It
may
bee
left
to
the
discretion
of
the
Minister
,
to
omit
part
of
it
,
as
occasion
shall
require
:
which
liberty
wee
finde
to
bee
allowed
even
in
the
first
Common
Prayer-Book
of
Edward
.
6.
8.
That
in
regard
of
the
many
defects
which
have
been
observed
in
that
version
of
the
Scriptures
,
which
is
used
throughout
the
Liturgy
(
manifold
instances
whereof
may
bee
produ●ed
,
as
in
the
Epistle
for
the
first
Sunday
after
Epiphany
,
taken
out
of
Romans
12.
1.
Bee
yee
changed
in
your
shape
;
And
the
Epistle
for
the
Sunday
next
before
Easter
,
taken
out
of
Philippians
2.
5.
Found
in
his
Apparel
as
a
man
,
as
also
the
Epistle
for
the
fourth
Sunday
in
Lent
,
taken
out
of
the
fourth
of
the
Galathians
,
Mount
Sinai
is
Agar
in
Arabia
,
and
bordereth
upon
the
City
which
is
now
called
Jerusalem
.
The
Epistle
for
St.
Matthews
day
taken
out
of
the
second
Epistle
of
Corinth
,
and
the
4th
.
Wee
go
not
out
of
kind
.
The
Gospel
for
the
second
Sunday
after
Epiphany
,
taken
out
of
the
second
of
John
,
When
men
bee
drunk
.
The
Gospel
for
the
third
Sunday
in
Lent
,
taken
out
of
the
11th
.
of
Luke
,
One
house
doth
fall
upon
another
.
The
Gospel
for
the
Annunciation
,
taken
out
of
the
first
of
Luke
,
This
is
the
sixth
month
which
was
called
barren
]
and
many
other
places
)
wee
therefore
desire
instead
thereof
the
New
Translation
allowed
by
Authority
may
alone
bee
used
.
9.
That
inasmuch
as
the
holy
Scriptures
are
able
to
make
us
wise
unto
salvation
,
to
furnish
us
thorougly
unto
all
good
works
,
and
contain
in
them
all
things
necessary
,
either
in
Doctrine
to
be
beleeved
,
or
in
Duty
to
bee
practised
;
whereas
divers
chapters
of
the
Apocryphal
Books
appointed
to
bee
read
,
are
charged
to
bee
,
in
both
respects
,
of
dubious
and
uncertain
credit
:
It
is
therefore
desired
,
that
nothing
bee
read
in
the
Church
for
Lessons
,
but
the
holy
Scriptures
of
the
Old
and
New
Testament
.
10.
That
the
Minister
bee
not
required
to
rehearse
any
part
of
the
Liturgy
at
the
Communion-Table
,
save
only
those
parts
which
properly
belong
to
the
Lords
Supper
;
and
that
at
such
times
only
when
the
said
holy
Supper
is
administred
.
11.
That
as
the
word
(
Minister
)
and
not
Priest
,
or
Curate
,
is
used
in
the
absolution
,
and
in
divers
other
places
;
it
may
throughout
the
whole
Book
bee
so
used
instead
of
those
two
words
:
and
that
instead
of
the
word
Sunday
,
the
word
Lords-Day
,
may
bee
every
where
used
.
12.
Because
singing
of
Psalms
is
a
considerable
part
of
publick
worship
,
wee
desire
that
the
Version
set
forth
and
allowed
to
bee
sung
in
Churches
,
may
bee
amended
,
or
that
wee
may
have
leave
to
make
use
of
a
purer
Version
.
13.
That
all
obsolete
words
in
the
Common-Prayer
,
and
such
whose
use
is
changed
from
their
first
significancy
(
as
Aread
)
used
in
the
Gospel
for
the
Monday
,
and
Wednesday
before
Easter
[
Then
opened
hee
their
wits
]
used
in
the
Gospel
for
Easter
Tuesday
,
&c.
may
bee
altered
unto
other
words
generally
received
,
and
better
understood
.
14.
That
no
portions
of
the
Old
Testament
,
or
of
the
Acts
of
the
Apostles
,
be
called
Epistles
,
and
read
as
such
.
15.
That
whereas
throughout
the
several
offices
,
the
phrase
is
such
as
presumes
all
persons
(
within
the
Communion
of
the
Church
)
to
bee
regenerated
,
converted
,
and
in
an
actual
state
of
Grace
(
which
had
Ecclesiastical
Discipline
been
truly
and
vigorously
executed
,
in
the
exclusion
of
scandalous
and
obstinate
sinners
,
might
bee
better
supposed
:
But
there
having
been
,
and
still
being
a
confessed
want
of
that
(
as
in
the
Liturgy
is
acknowledged
)
it
cannot
bee
rationally
admitted
in
the
utmost
latitude
of
Charity
.
)
Wee
desire
that
this
may
bee
reformed
.
16.
That
whereas
orderly
connection
of
Prayers
,
and
of
particular
Petitions
and
Expressions
,
together
with
a
competent
length
of
the
forms
used
,
are
tending
much
to
Edification
,
and
to
gain
the
reverence
of
people
to
them
.
There
appears
to
us
too
great
a
neglect
of
both
,
of
this
order
,
and
of
other
just
Laws
,
of
Method
.
Particularly
.
1.
The
Collects
are
generally
short
,
many
of
them
consisting
but
of
one
,
or
at
most
two
sentences
of
Petition
;
and
these
generally
ushered
in
with
a
repeated
mention
of
the
Name
and
Attributes
of
God
,
and
presently
concluding
with
the
Name
and
Merits
of
Christ
;
whence
are
caused
many
unnecessary
intercisions
and
abruptions
,
which
when
many
Petitions
are
to
bee
offered
at
the
same
time
,
are
neither
agreeable
to
Scriptural
Examples
,
nor
suited
to
the
gravity
and
seriousness
of
that
holy
duty
.
2.
The
Prefaces
of
many
Collects
have
not
any
clear
and
special
respect
to
the
following
Petitions
;
and
particular
Petitions
are
put
together
,
which
have
not
any
due
order
,
nor
evident
connection
one
with
another
,
nor
suitableness
with
the
occasions
upon
which
they
are
used
,
but
seem
to
have
fallen
in
rather
casually
,
than
from
an
orderly
contrivance
.
It
is
desired
,
that
instead
of
those
various
Collects
,
there
may
bee
one
Methodical
and
intire
form
of
Prayer
composed
out
of
many
of
them
.
17.
That
whereas
the
Publick
Liturgy
of
a
Church
should
in
reason
comprehend
the
sum
of
all
such
sins
as
are
ordinarily
to
bee
confessed
in
prayer
by
the
Church
,
and
of
such
petitions
and
thanksgivings
as
are
ordinarily
by
the
Church
to
bee
put
up
to
God
,
and
the
Publick
Catechisms
,
or
Systems
of
Doctrine
,
should
summarily
comprehend
all
such
Doctrines
as
are
necessary
to
be
beleeved
,
and
these
explicitly
set
down
:
The
present
Liturgy
as
to
all
these
seems
very
defective
.
Particularly
.
1.
There
is
no
preparatory
Prayer
in
our
addresse
to
God
for
Assistance
or
Acceptance
;
yet
many
Collects
in
the
midst
of
the
Worship
have
little
or
nothing
else
.
2.
The
Confession
is
very
defective
,
not
clearly
expressing
original
sin
,
nor
sufficiently
enumerating
actual
sins
,
with
their
aggravations
;
but
consisting
only
of
generals
:
Whereas
Confession
being
the
exercise
of
Repentance
,
ought
to
bee
more
particular
.
3
There
is
also
a
great
defect
as
to
such
forms
of
publick
praise
and
Thanksgiving
,
as
are
suitable
to
Gospel-worship
.
4
The
whole
body
of
the
Common-prayer
also
consisteth
very
much
of
meer
generals
:
as
,
(
To
have
our
prayers
heard
,
)
To
bee
kept
from
all
evil
,
and
from
all
enemies
,
and
all
adversity
,
that
wee
may
do
Gods
will
;
without
any
mention
of
the
particulars
in
which
these
generals
exist
.
5
The
Catechisme
is
defective
as
to
many
necessary
Doctrines
of
our
Religion
:
some
even
of
the
essentials
of
Christianity
not
mentioned
except
in
the
Creed
,
and
there
not
so
explicite
as
ought
to
bee
in
a
Catechisme
.
18
Because
this
Liturgie
containeth
the
imposition
of
divers
Ceremonies
which
from
the
first
Reformation
have
by
sundry
Learned
and
Pious
men
been
judged
unwarrantable
,
as
1
That
Publick
Worship
may
not
bee
celebrated
by
any
Minister
that
dare
not
wear
a
Surpless
.
2
That
none
may
Baptize
,
nor
bee
Baptized
,
without
the
transient
image
of
the
Cross
,
which
hath
at
least
the
semblance
of
a
Sacrament
of
Humane
Institution
,
being
used
as
an
ingageing
signe
in
our
first
and
solemne
Covenanting
with
Christ
,
and
the
duties
whereunto
wee
are
really
obliged
by
Baptisme
,
being
more
expresly
fixed
to
that
airy
sign
than
to
this
holy
Sacrament
.
3
That
none
may
receive
the
Lords
Supper
that
dare
not
kneel
in
the
act
of
receiving
;
but
the
Minister
must
exclude
all
such
from
the
Communion
:
although
such
kneeling
not
only
differs
from
the
practice
of
Christ
and
of
his
Apostles
,
but
(
at
least
on
the
Lords
day
)
is
contrary
to
the
practice
of
the
Catholick
Church
,
for
many
hundred
years
after
,
and
forbidden
by
the
most
Venerable
Councils
that
ever
were
in
the
Christian
world
.
All
which
Impositions
,
are
made
yet
more
grievous
,
by
that
subscription
to
their
lawfulness
,
which
the
Canon
exacts
,
and
by
the
heavy
punishment
upon
the
non-observance
of
them
which
the
Act
of
Uniformity
inflicts
.
And
it
being
doubtful
whether
God
hath
given
power
unto
men
,
to
institute
in
his
Worship
such
mystical
Teaching
signs
,
which
not
being
necessary
in
genere
,
fall
not
under
the
Rule
of
doing
all
things
decently
,
orderly
,
and
to
edification
,
and
which
once
granted
will
upon
the
same
reason
,
open
a
door
to
the
Arbitrary
Imposition
of
Numerous
Ceremonies
of
which
St.
Augustine
complained
in
his
daies
;
and
the
things
in
controversie
being
in
the
judgement
of
the
Imposers
confessedly
indifferent
,
who
do
not
so
much
as
pretend
any
real
goodness
in
them
of
themselves
,
otherwise
than
what
is
derived
from
their
being
imposed
,
and
consequently
the
Imposition
ceasing
,
that
will
cease
also
,
and
the
Worship
of
God
not
become
indecent
without
them
.
Whereas
on
the
other
hand
in
the
judgement
of
the
Opposers
they
are
by
some
held
sinful
,
and
unlawful
in
themselves
,
by
others
very
inconvenient
and
unsuitable
to
the
simplicity
of
Gospel-Worship
,
and
by
all
of
them
very
grievous
and
burthensome
,
and
therefore
not
at
all
fit
to
bee
put
in
ballance
with
the
Peace
of
the
Church
,
which
is
more
likely
to
be
promoted
by
their
removal
,
than
continuance
:
Considering
also
how
tender
our
Lord
and
Saviour
himself
is
of
weak
Brethren
,
declaring
it
much
better
for
a
man
to
have
a
mill-stone
hanged
about
his
neck
,
and
bee
cast
into
the
depth
of
the
Sea
,
than
to
offend
one
of
his
little
ones
:
And
how
the
Apostle
Paul
(
who
had
as
great
a
Legislative
Power
in
the
Church
,
as
any
under
Christ
)
held
himself
obliged
by
that
Common
Rule
of
Charity
,
not
to
lay
a
stumbling
block
,
or
an
occasion
of
offence
before
a
weak
Brother
,
chusing
rather
not
to
eat
flesh
whiles
the
world
stands
(
though
in
it self
a
thing
lawful
)
then
offend
his
Brother
for
whom
Christ
died
:
Wee
cannot
but
desire
that
these
Ceremonies
may
not
be
imposed
on
them
,
who
judge
such
Impositions
a
Violation
of
the
Royalty
of
Christ
,
and
an
impeachment
of
his
Laws
as
in
insufficient
,
and
are
under
the
holy
awe
of
that
which
is
written
,
Deut.
12.
32.
(
What
thing
soever
I
command
you
,
observe
to
do
it
)
Thou
shalt
not
add
thereto
,
nor
diminish
from
it
)
but
that
there
may
bee
either
a
total
abolition
of
them
,
or
at
least
such
a
liberty
,
that
those
who
are
unsatisfied
concerning
their
lawfulness
or
expediency
,
may
not
bee
compelled
to
the
practice
of
them
,
or
subscription
to
them
.
But
may
bee
permitted
to
enjoy
their
Ministerial
Function
,
and
Communion
with
the
Church
without
them
.
The
rather
because
these
Ceremonies
have
for
above
an
hundred
years
been
the
fountain
of
manifold
evils
in
this
Church
and
Nation
,
occasioning
fad
divisions
between
Ministers
and
Ministers
,
as
also
between
Ministers
and
People
,
exposing
many
Orthodox
,
Pious
,
and
Peaceable
Ministers
,
to
the
displeasure
of
their
Rulers
,
casting
them
on
the
edge
of
the
penal
Statutes
,
to
the
loss
not
only
of
their
Livings
and
Liberties
,
but
also
of
their
opportunities
for
the
service
of
Christ
,
and
his
Church
;
and
forcing
people
,
either
to
worship
God
in
such
a
manner
as
their
own
consciences
condemn
,
or
doubt
of
,
or
else
to
forsake
our
Assemblies
,
as
thousands
have
done
:
And
no
better
fruits
than
these
can
bee
looked
for
from
the
retaining
and
imposing
of
these
Ceremonies
,
unless
wee
could
presume
,
that
all
His
Majesties
Subjects
should
have
the
same
subtilty
of
judgement
to
discern
even
to
a
Ceremony
,
how
far
the
power
of
man
extends
in
the
things
of
God
,
which
is
not
to
bee
expected
,
or
should
yeeld
Obedience
to
all
the
Impositions
of
men
concerning
them
,
without
inquiring
into
the
will
of
God
,
which
is
not
to
bee
desired
.
Wee
do
therefore
,
most
earnestly
entreat
the
Right
Reverend
Fathers
and
Brethren
,
to
whom
these
Papers
are
delivered
,
as
they
tender
the
glory
of
God
,
the
honour
of
Religion
,
the
Peace
of
the
Church
,
the
service
of
His
Majesty
in
the
accomplishment
of
that
happy
Union
,
which
His
Majesty
hath
so
abundantly
testified
his
desires
of
,
to
joyn
with
us
in
importuning
his
most
excellent
Majesty
,
that
his
most
gracious
indulgence
,
as
to
these
Ceremonies
granted
in
his
Royal
Declaration
may
bee
confirmed
and
continued
to
us
and
our
posterities
,
and
extended
to
such
as
do
not
yet
enjoy
the
benefit
thereof
.
19.
As
to
that
Passage
in
His
Majesties
Commission
,
where
wee
are
authorized
,
and
required
to
compare
the
present
Liturgy
,
with
the
most
antient
Liturgies
which
have
been
used
in
the
Church
,
in
the
purest
and
most
primitive
times
:
Wee
have
in
obedience
to
His
Majesties
Commission
,
made
enquiry
,
but
cannot
finde
any
Records
of
known
credit
,
concerning
any
intire
forms
of
Liturgy
,
within
the
first
three
hundred
years
which
are
confessed
to
bee
,
as
the
most
Primitive
,
so
the
purest
ages
of
the
Church
:
Nor
any
Imposition
of
Liturgies
upon
any
National
Church
for
some
hundreds
of
years
after
:
Wee
finde
indeed
some
Liturgical
forms
Fathered
upon
St.
Basil
,
St.
Chrysostome
,
and
St.
Ambrose
,
but
wee
have
not
seen
any
Copies
of
them
,
but
such
as
give
us
sufficient
evidence
to
conclude
them
either
wholly
spurious
,
or
so
interpolated
,
that
wee
cannot
make
a
judgement
which
in
them
hath
any
Primitive
Authority
.
Having
thus
in
general
expressed
our
desires
,
wee
come
now
to
particulars
,
which
wee
finde
numerous
,
and
of
a
various
nature
;
some
wee
grant
are
of
inferiour
Consideration
,
verbal
rather
that
material
(
which
were
they
not
in
the
Publick
Liturgy
of
so
famous
a
Church
,
wee
should
not
have
mentioned
)
others
dubious
and
disputable
,
as
not
having
a
clear
foundation
in
Scripture
for
their
warrant
:
but
some
there
bee
that
seem
to
bee
corrupt
,
and
to
carry
in
them
a
repugnancy
to
the
Rule
of
the
Gospel
;
and
therefore
have
administred
just
matter
of
Exception
and
offence
to
many
,
truly
religious
,
and
peaceable
;
not
of
a
private
station
only
,
but
learned
and
judicious
Divines
,
as
well
of
other
Reformed
Churches
,
as
of
the
Church
of
England
,
ever
since
the
Reformation
.
Wee
know
much
hath
been
spoken
and
written
by
way
of
Apology
,
in
answer
to
many
things
that
have
been
objected
;
but
yet
the
doubts
and
scruples
of
tender
consciences
still
continue
,
or
rather
are
increased
.
Wee
do
humbly
conceive
it
therefore
a
work
worthy
of
those
wonders
of
Salvation
,
which
God
hath
wrought
for
His
Majesty
now
on
the
Throne
,
and
for
the
whole
Kingdome
,
and
exceedingly
becoming
the
Ministers
of
the
Gospel
of
Peace
,
with
all
holy
moderation
and
tenderness
,
to
indeavour
the
removal
of
every
thing
out
of
the
Worship
of
God
,
which
may
justly
offend
or
grieve
the
spirits
of
sober
and
godly
people
.
The
things
themselves
that
are
desired
to
bee
removed
,
not
being
of
the
foundation
of
Religion
,
nor
the
essentials
of
Publick
Worship
,
nor
the
removal
of
them
any
way
tending
to
the
prejudice
of
the
Church
or
State
;
Therefore
their
continuance
,
and
rigorous
Imposition
,
can
no
waies
be
able
to
countervail
the
laying
aside
of
so
many
pious
and
able
Ministers
,
and
the
unconceivable
grief
that
will
arise
to
multitudes
of
His
Majesties
most
loyal
and
peaceable
Subjects
,
who
upon
all
occasions
are
ready
to
serve
him
with
their
prayers
,
estates
,
and
lives
.
For
the
preventing
of
which
evils
,
wee
humbly
desire
that
these
particulars
following
,
may
bee
taken
into
serious
and
tender
Consideration
.
Concerning
Morning
and
Evening
Prayer
.
Rubrick
.
THat
morning
and
evening
Prayer
shall
bee
used
in
the
accustomed
place
of
Church
,
Chancel
,
or
Chappel
;
except
it
bee
otherwise
determined
by
the
Ordinary
of
the
place
,
and
the
Chaucel
shall
remain
as
in
times
past
.
Exception
.
WE
desire
that
the
words
of
the
first
Rubrick
may
be
expressed
as
in
the
Book
established
by
Authority
of
Parliament
5to
.
&
6to
.
Edw.
6ti
.
Thus
[
the
Morning
and
Evening
Prayer
shall
bee
used
in
such
place
of
the
Church
,
Chappel
,
or
Chancel
,
and
the
Minister
shall
so
turn
him
,
as
the
people
may
best
hear
,
and
if
there
bee
any
controversie
therein
,
the
matter
shall
be
referred
to
the
Ordinary
.
]
Rubrick
.
And
here
is
to
bee
noted
,
that
the
Minister
,
at
the
time
of
the
Communion
,
and
at
other
times
,
in
his
ministeration
shall
use
such
Ornaments
in
the
Church
,
as
were
in
use
by
Authority
of
Parliament
,
in
the
second
year
of
the
Reigne
of
Edward
the
sixth
,
according
to
the
Act
of
Parliament
.
Exception
.
Forasmuch
as
this
Rubrick
seemeth
to
bring
back
the
Cope
,
Albe
,
&c.
and
other
Vestments
forbidden
by
the
Common-Prayer-Book
,
5.
and
6.
Edw.
6.
and
so
our
reasons
alledged
against
Ceremonies
under
our
eighteenth
general
Exception
,
wee
desire
it
may
bee
wholly
left
out
,
Rubrick
.
The
Lords-Prayer
after
the
Absolution
ends
thus
;
Deliver
us
from
evil
.
Exception
.
Wee
desire
that
these
words
,
For
thine
is
the
Kingdome
,
the
power
and
the
glory
for
ever
and
ever
.
Amen
.
May
be
alwaies
added
unto
the
Lords-Prayer
;
and
that
this
Prayer
may
not
bee
enjoyned
to
bee
so
often
used
in
morning
and
evening
Service
.
Rubrick
.
And
at
the
end
of
every
Psalme
,
throughout
the
year
,
and
likewise
in
the
end
of
Benedictus
,
Benedicite
,
Magnificat
,
&
Nunc
Dimittis
,
shall
bee
repeated
,
Glory
to
the
Father
,
&c.
Exception
.
By
this
Rubrick
,
and
other
places
in
the
Common-Prayer-Books
,
the
Gloria
Patri
,
is
appointed
to
bee
said
six
times
ordinarily
in
every
Morning
and
Evening
Service
,
frequently
eight
times
in
a
Morning
;
sometimes
ten
,
which
wee
think
carries
with
it
at
least
an
appearance
of
that
vain
repetition
which
Christ
forbids
;
for
the
avoiding
of
which
appearance
of
evil
,
wee
desire
it
may
bee
used
but
once
in
the
Morning
,
and
once
in
the
Evening
.
Rubrick
.
In
such
places
where
they
do
sing
,
there
shall
the
Lessons
bee
sung
,
in
a
plaine
Tune
,
and
likewise
,
the
Epistle
and
Gospel
,
Exception
.
The
Lessons
,
and
the
Epistles
,
and
Gospels
being
for
the
most
part
neither
Psalms
nor
Hymns
,
wee
know
no
warrant
why
they
should
bee
sung
in
any
place
,
and
conceive
that
the
distinct
Reading
of
them
with
an
Audible
voice
,
tends
more
to
the
Edification
of
the
Church
.
Rubrick
.
Or
this
Canticle
,
Ben'dicite
omnia
opera
.
Exception
.
Wee
desire
that
some
Psalm
or
Scripture
Hymn
may
bee
appointed
instead
of
that
Apocryphal
.
In
the
Letany
.
Rubrick
.
From
all
Fornication
,
and
all
other
deadly
sin
.
Exception
.
IN
regard
that
the
wages
of
sin
is
death
;
wee
desire
that
this
clause
may
bee
thus
altered
,
From
Fornication
,
and
all
other
hainous
,
or
grievous
sins
.
Rubrick
.
From
Battel
,
and
Murther
,
and
sudden
death
.
Exception
.
Because
this
expression
of
sudden
death
hath
been
so
often
excepted
against
,
wee
desire
,
if
it
bee
thought
fit
,
it
may
bee
thus
read
,
From
battel
and
murther
,
and
from
dying
suddenly
,
and
unprepared
.
Rubrick
.
That
it
may
please
thee
to
preserve
all
that
travel
,
by
land
,
or
by
water
,
all
women
labouring
with
childe
,
all
sick
persons
,
and
young
children
,
and
to
shew
thy
pitty
upon
all
prisouers
and
captives
.
Exception
.
Wee
desire
the
term
(
All
)
may
bee
advised
upon
,
as
seeming
liable
to
just
Exceptions
,
and
that
it
may
bee
considered
,
whether
it
may
not
better
bee
put
indefinitely
;
those
that
travel
,
&c.
rather
than
universally
.
The
Collect
on
Christmas-day
.
Rubrick
.
ALmighty
God
,
which
hast
given
us
thy
only
begotten
Son
,
to
take
our
nature
upon
him
,
and
this
day
to
bee
born
of
a
pure
Uirgin
,
&c.
Exception
.
WEE
desire
that
in
both
Collects
the
word
(
This
day
)
may
bee
left
out
,
it
being
according
to
vulgar
Acceptation
a
contradiction
.
Rubrick
.
Then
shall
follow
the
Collect
of
the
Nativity
,
which
shall
be
said
continually
unto
New-years-day
.
The
Collect
for
Whitsonday
.
Rubrick
.
God
which
upon
this
day
,
&c.
Rubrick
.
The
same
Collect
to
be
read
on
Monday
and
Tuesday
,
in
Whitson-week
.
Rubrick
.
The
two
Collects
for
St.
Johns
day
,
and
Innocents
,
the
Collects
for
the
first
day
in
Lent
,
for
the
fourth
Sunday
after
Easter
,
for
Trinity-Sunday
,
for
the
sixth
and
twelfth
Sunday
after
Trinity
,
for
St.
Lukes
day
,
and
Michaelmas
day
.
Exception
.
Wee
desire
that
these
Collects
may
bee
further
considered
and
debated
,
as
having
in
them
,
divers
things
that
wee
judge
fit
to
bee
altered
.
The
Order
for
the
Administration
of
the
Lords-Supper
.
Rubrick
.
SO
many
as
intend
to
bée
partakers
of
the
Holy
Communion
shall
signifie
their
names
to
the
Curate
over-night
,
or
else
in
the
morning
before
the
beginning
of
morning-prayer
,
or
immediately
after
.
Exception
.
THe
time
here
assigned
for
notice
to
bee
given
to
the
Minister
,
is
not
sufficient
.
Rubrick
.
And
if
any
of
these
be
a
notorious
evil
liver
,
the
Curate
having
knowledge
thereof
,
shall
call
him
,
and
advertize
him
in
any
wise
not
to
presume
to
the
Lords
Table
.
Exception
.
Wee
desire
the
Ministers
sters
power
both
to
admit
and
keep
from
the
Lords
Table
,
may
bee
according
to
His
Majesties
Declaration
,
25.
Octob.
1660.
In
these
words
,
The
Minister
shall
admit
none
to
the
Lords
Supper
,
till
they
have
made
a
credible
Profession
of
their
Faith
,
and
promised
Obedience
to
the
Will
of
God
,
according
as
is
expressed
in
the
Considerations
of
the
Rubrick
,
before
the
Catechism
,
and
that
all
possible
diligence
be
used
for
the
Instruction
and
Reformation
of
scandalous
Offenders
,
whom
the
Minister
shall
not
suffer
to
partake
of
the
Lords
Table
,
until
they
have
openly
declared
themselves
to
have
truly
repented
and
amended
their
former
naughty
lives
,
as
is
partly
expressed
in
the
Rubrick
,
and
more
fully
in
the
Canons
,
Rubrick
.
Then
shall
the
Priest
rehearse
distinctly
all
the
ten
Commandements
,
and
the
people
knéeling
,
shall
after
every
Commandement
ask
Gods
mercy
for
transgressing
the
same
.
Exception
.
Wee
desire
,
1.
That
the
preface
,
prefixed
by
God
himself
to
the
ten
Commandements
,
may
bee
restored
.
2
That
the
fourth
Commandement
may
bee
read
,
as
in
Exod
.
20.
Deut.
5.
Hee
blessed
the
Sabbath
day
.
3.
That
neither
Minister
nor
People
may
bee
enjoyned
to
kneel
more
at
the
reading
of
this
,
than
of
other
parts
of
Scripptures
,
the
rather
because
many
ignorant
persons
are
thereby
induced
to
use
the
Ten
Commandements
as
a
Prayer
.
4.
That
instead
of
those
short
Prayers
of
the
People
,
intermixed
with
the
several
Commandements
,
the
Minister
after
the
reading
of
all
may
conclude
with
a
suitable
prayer
.
Rubrick
.
After
the
Creed
,
if
there
be
no
Sermon
,
shall
follow
one
of
the
Hoinilies
already
set
forth
,
or
hereafter
to
be
set
forth
by
common
Authority
.
Exception
.
We
desire
,
that
the
Preaching
of
the
Word
may
be
strictly
enjoyned
,
and
not
left
so
indifferent
at
the
Administration
of
the
Sacraments
,
as
also
that
Ministers
may
not
be
bound
to
those
things
which
are
as
yet
but
future
and
not
in
being
.
After
such
Sermon
,
Homily
,
or
Exhortation
,
the
Curate
shall
declare
,
&c.
and
earnestly
exhort
them
to
remember
the
Poor
,
saying
one
or
more
of
these
sentences
following
.
Then
it
all
the
Church-Wardens
,
or
some
other
by
them
appointed
,
gather
the
Devotion
of
the
People
.
Two
of
the
sentences
here
cited
are
Apocryphal
,
and
four
of
them
more
proper
to
draw
out
the
peoples
Bounty
to
their
Ministers
,
than
their
Charitie
to
the
poor
.
Collection
for
the
poor
may
be
better
made
at
or
a
little
before
the
departing
of
the
Communicants
.
Exhortation
.
We
be
come
together
at
this
time
to
féed
at
the
Lords
Supper
,
unto
the
which
in
Gods
behalf
I
bid
you
all
that
be
here
present
,
and
beséech
you
for
the
Lord
Jesus
Christ
sake
that
ye
will
not
refuse
to
come
,
&c.
The
way
and
meanes
thereto
is
first
to
examine
your
Lives
&
Conversations
,
and
if
ye
shall
p●rceive
your
offences
to
be
such
as
be
not
only
against
God
,
but
also
against
your
Neighbours
,
then
ye
shall
reconcile
your selves
unto
them
,
and
be
ready
to
make
restitution
and
satisfaction
.
And
because
it
is
requisite
that
no
man
should
come
to
the
holy
Communnion
,
but
with
a
full
trust
in
Gods
mercy
and
with
a
quiet
conscience
.
If
it
be
intended
that
these
Exhortations
should
be
read
at
the
Communion
,
they
seem
to
us
to
be
unseasonable
.
We
fear
this
may
discourage
many
from
coming
to
the
Sacrament
,
who
lye
under
a
doubting
and
troubled
Conscience
.
Before
the
Confession
.
Then
shall
this
general
Confession
be
made
in
the
name
of
all
those
that
are
minded
to
receive
the
holy
Communion
either
by
one
of
them
,
or
else
by
one
of
the
〈…〉
Priest
himself
.
We
desire
it
may
be
made
by
the
Minister
only
.
Before
the
Confession
.
Then
shall
the
Priest
or
the
Bishop
(
being
present
)
stand
up
,
and
turning
himself
to
the
people
say
thus
.
Exception
.
The
Minister
turning
himself
to
the
people
is
most
convenient
throughout
the
whole
Ministration
.
Before
the
Prefaces
on
Christmass
day
,
and
7
dayes
after
.
Because
thou
didst
give
Jesus
Christ
thine
onely
Son
to
be
born
as
this
Day
for
us
,
&c.
First
,
We
cannot
peremptorily
fix
the
Nativitie
of
our
Saviour
to
this
or
that
day
particularly
:
Secondly
,
it
seems
incongruous
to
affirm
the
Birth
of
Christ
and
the
descending
of
the
Holy
Ghost
to
be
on
this
day
for
seven
or
eight
dayes
together
.
Upon
Whitsunday
,
and
fix
dayes
after
.
According
to
whose
most
true
promise
the
Holy
Ghost
came
down
this
day
from
heaven
.
Prayer
before
that
which
is
at
the
Consecration
.
Grant
us
that
our
sinfull
bodies
may
be
made
clean
by
his
Body
,
and
our
souls
washed
through
his
most
precious
blood
.
We
desire
,
that
whereas
these
words
seem
to
give
a
greater
efficacy
to
the
Blood
than
to
the
Body
of
Christ
,
they
may
be
altered
thus
,
That
our
sinfull
souls
and
bodies
may
be
cleansed
through
his
precious
Body
&
Blood.
Prayer
at
the
Consecration
.
Hear
us
O
merciful
Father
,
&c.
who
in
the
same
night
that
he
was
betrayed
took
bread
,
and
when
he
had
given
thanks
,
he
brake
it
,
and
gave
to
his
Disciples
,
saying
,
Take
,
eat
,
&c.
We
conceive
that
the
manner
of
the
consecrating
of
the
Elements
is
not
here
explicite
and
distinct
enough
,
and
the
Ministers
breaking
of
the
Bread
is
not
so
much
as
mentioned
.
Rubrick
.
Then
shall
the
Minister
first
receive
the
Communion
in
both
kinds
,
&c.
and
after
deliver
it
to
the
people
in
their
hands
knéeling
;
and
when
he
delivereth
the
bread
,
he
shall
say
,
The
Body
of
our
Lord
Jesus
Christ
which
was
given
f●r
thee
,
preserve
thy
body
and
soul
unto
everlasting
life
,
and
take
and
eat
this
in
Remembrance
,
&c.
We
desire
,
that
at
the
distribution
of
the
Bread
and
Wine
to
the
Communicants
,
we
may
use
the
words
of
our
Saviour
as
near
as
may
be
,
and
that
the
Minister
be
not
required
to
deliver
the
Bread
and
Wine
into
every
particular
Communicants
hand
,
and
to
repeat
the
words
to
each
one
in
the
singular
number
,
but
that
it
may
suffice
to
speak
them
to
diverse
jointly
,
according
to
our
Saviours
Example
.
We
also
desire
,
that
the
Kneeling
at
the
Sacrament
(
it
being
not
tha●
gesture
which
the
Apostles
used
,
though
Christ
was
personally
present
amongst
them
,
nor
that
which
was
used
in
the
purest
and
primitive
times
of
the
Church
)
may
be
left
free
,
as
it
was
1.
&
2.
EDW.
As
touching
Kneeling
,
&c.
they
may
be
used
or
left
as
every
mans
Devotion
serveth
,
without
blame
.
Rubrick
.
And
note
,
that
every
Parishioner
shall
Communicate
at
the
least
thrée
times
in
the
year
,
of
which
Easter
is
be
one
,
and
shall
also
receive
the
Sacraments
and
other
Rites
,
according
to
the
Orders
in
this
Book
appointed
.
Exception
.
Forasmuch
as
every
Parishioner
is
not
duly
qualified
for
the
Lords
Supper
,
and
those
habitually
prepared
are
not
at
all
times
actually
disposed
,
but
many
may
be
hindered
by
the
providence
of
God
,
and
some
by
the
distemper
of
their
own
spirits
;
Wee
desire
this
Rubrick
may
be
either
wholly
omitted
,
or
thus
altered
:
Every
Minister
shall
be
bound
to
administer
the
Sacrament
of
the
Lords
Supper
at
least
thrice
a
year
,
provided
there
be
a
due
number
of
Communicants
manifesting
their
desires
to
receive
.
And
we
desire
that
the
following
Rubrick
in
the
Common-Prayer-Book
in
5.
&
8.
EDW.
established
by
Law
as
much
as
any
other
part
of
the
Common-Prayer-Book
,
may
be
restored
for
the
Vindicating
of
our
Church
in
the
matter
of
Kneeling
at
the
Sacrament
(
although
the
Gesture
be
left
indifferent
)
[
Although
no
Order
can
be
so
perfectly
devised
,
but
it
may
be
of
some
,
either
for
their
Ignorance
and
Infirmitie
,
or
else
of
Malice
and
Obstinacy
,
misconstrued
,
depraved
,
and
interpreted
in
a
wrong
part
;
and
yet
,
because
brotherly
Charity
willeth
that
so
much
as
conveniently
may
be
Offences
should
be
taken
away
,
therefore
are
we
willing
to
do
the
same
.
Whereas
it
is
Ordained
in
the
Book
of
Common-Prayer
,
in
the
Administration
of
the
Lords
Supper
,
that
the
Communicant
kneeling
should
receive
the
holy
Communion
,
which
thing
being
well
meant
for
a
signification
of
the
humble
and
gratefull
acknowledging
of
the
Benefits
of
Christ
given
unto
the
worthy
Receivers
,
and
to
avoid
the
prophanation
and
disorder
which
about
the
holy
Communion
might
else
ensue
,
left
yet
the
same
Kneeling
might
be
thought
or
taken
otherwise
,
Wee
do
declare
,
that
it
is
not
meant
thereby
that
any
adoration
is
done
or
ought
to
be
done
either
unto
the
Sacramental
Bread
or
Wine
,
there
bodily
received
,
or
unto
any
real
or
essential
presence
there
being
of
Christs
natural
Flesh
and
Blood
:
For
as
concerning
the
Sacramental
Bread
and
Wine
,
they
remain
still
in
their
very
natural
substances
,
and
therefore
may
not
be
adored
;
for
that
were
Idolatry
to
be
abhorred
of
all
faithfull
Christians
:
and
as
concerning
the
natural
Body
and
Blood
of
our
Saviour
Christ
,
they
are
in
heaven
,
and
not
here
,
for
it
is
against
the
truth
of
Christs
natural
bodie
to
be
in
more
places
than
in
one
at
one
time
.
Of
Publique
Baptisme
.
THere
being
divers
Learned
,
Pious
,
and
Peaceable
Ministers
,
who
not
only
judge
it
unlawfull
to
Baptize
Children
,
whose
Parents
both
of
them
are
Atheists
,
Infidels
,
Hereticks
,
or
Unbaptized
,
but
also
such
whose
Parents
are
Excommunicate
Persons
,
Fornicators
,
or
otherwise
notorious
and
scandalous
Sinners
;
We
desire
they
may
not
be
enforced
to
Baptize
the
Children
of
such
,
untill
they
have
made
due
profession
of
their
Repentance
.
Before
Baptisme
.
Rubrick
.
Parents
shall
give
notice
over
night
,
or
in
the
morning
.
Exception
.
Wee
desire
that
more
timely
notice
may
be
given
.
Rubrick
.
And
then
the
Godfathers
,
and
the
Godmothers
,
and
the
people
with
the
Children
,
&c.
Exception
.
Here
is
no
mention
of
the
parents
,
in
whose
right
the
Childe
is
Baptized
,
and
who
are
fittest
both
to
dedicate
it
unto
God
,
and
to
Covenant
for
it
:
We
do
not
know
that
any
persons
,
except
the
Parents
,
or
some
others
appointed
by
them
,
have
any
power
to
consent
for
the
Children
,
or
to
enter
them
into
Covenant
.
Wee
desire
it
may
be
left
free
to
Parents
whether
they
will
have
Sureties
to
undertake
for
their
Children
in
Baptisme
or
no.
Rubrick
.
Ready
at
the
Font
:
Exception
.
We
desire
it
may
so
be
placed
as
all
the
Congregation
may
best
see
and
hear
the
whole
Administration
.
In
the
first
Prayer
.
By
the
Baptisme
of
the
Welbeloved
Son
,
&c.
didst
sanctifie
the
flood
Jordan
,
and
all
other
waters
to
the
Mystical
washing
away
of
sin
,
&c.
It
being
doubtfull
whether
either
the
Flood
Jordan
or
any
other
waters
were
sanctified
to
a
Sacramental
Use
,
by
Christs
being
baptized
,
and
not
necessary
to
be
asserted
,
Wee
desire
this
may
be
otherwise
expressed
.
The
third
Exhortation
.
Do
promise
by
you
that
be
their
Sureties
.
The
Questions
.
Doest
thou
forsake
,
&c.
Doest
thou
believe
,
&c.
Wilt
thou
be
Baptized
,
&c.
Wee
know
not
by
what
right
the
Sureties
do
promise
and
answer
in
the
name
of
the
Infant
:
It
seemeth
to
us
also
to
countenance
the
Anabaptistical
Opinion
of
the
necessity
of
an
actual
profession
of
Faith
and
Repentance
in
Order
to
Baptisme
.
That
such
a
profession
may
be
required
of
Parents
in
their
own
name
,
and
now
solemnly
renued
when
they
present
their
Children
to
Baptisme
,
Wee
willingly
grant
:
but
the
asking
of
one
for
another
is
a
practice
whose
warrant
we
doubt
of
;
and
therefore
Wee
desire
that
the
two
first
Interrogatories
may
be
put
to
the
Parents
to
be
answered
in
their
own
names
,
and
the
last
propounded
to
the
Parents
or
pro-Parents
thus
,
Will
you
have
this
Childe
Baptized
into
this
Faith
?
The
second
Prayer
before
Baptisme
.
May
receive
remission
of
sins
by
spiritual
Regeneration
.
This
Expression
seeming
inconvenient
,
Wee
desire
it
may
be
changed
into
this
;
May
be
regenerated
and
receive
the
Remission
of
sins
.
In
the
Prayer
after
Baptism
.
That
it
hath
pleased
thée
to
regenerate
this
Infant
by
thy
Holy
Spirit
.
Wee
cannot
in
faith
say
,
that
every
Childe
that
is
Baptized
is
regenerated
by
Gods
Holy
Spirit
;
at
least
it
is
a
disputable
point
,
and
therefore
Wee
desire
it
may
be
otherwise
expressed
.
After
Baptisme
.
Then
shall
the
Priest
make
a
Cross
,
&c.
Concerning
the
Cross
in
Baptisme
wee
referr
to
our
18th
General
.
Of
Private
BAPTISM
.
VVEe
desire
that
Baptism
may
not
be
administred
in
a
private
place
at
any
time
,
unless
by
a
lawful
Minister
,
and
in
the
presence
of
a
competent
number
:
That
where
it
is
evident
that
any
Child
hath
been
so
Baptized
,
no
part
of
the
Administration
may
be
reiterated
in
publick
,
under
any
Limitations
:
And
therefore
we
see
no
need
of
any
Liturgy
in
that
case
.
Of
the
CATECHISM
.
1.
Quest.
WHat
is
your
Name
,
&c.
2.
Quest.
Who
gave
you
that
Name
?
Ans.
My
Godfathers
and
my
Godmothers
in
my
Baptism
.
3.
Quest.
What
did
your
Godfathers
and
Godmothers
do
for
you
in
Baptism
?
Exception
.
We
desire
these
three
first
Questions
may
be
altered
;
considering
that
the
far
greater
number
of
persons
Baptized
within
these
twenty
years
last
past
,
had
no
Godfathers
nor
Godmothers
at
their
Baptism
:
The
like
to
be
done
in
the
seventh
Question
.
2.
Ans.
In
my
Baptism
,
wherein
I
was
made
a
Child
of
God
,
a
Member
of
Christ
,
and
an
Inheritor
of
the
Kingdom
of
Heaven
.
We
conceive
it
might
be
more
safely
expressed
thus
:
Wherein
I
was
visibly
admitted
into
the
number
of
the
members
of
Christ
,
the
children
of
God
,
and
the
Heirs
(
rather
then
Inheritors
)
of
the
Kingdom
of
Heaven
.
Of
the
Rehearsal
of
the
Ten
Commandments
.
We
desire
that
the
Commandments
be
inserted
according
to
the
New
Translation
of
the
Bible
.
10.
Ans.
My
duty
towards
God
is
to
believe
in
him
,
&c.
In
this
Answer
there
seemt
to
be
particular
respect
to
the
several
Commandments
of
the
first
Table
,
as
in
the
following
Answer
to
those
of
the
Second
.
And
therefore
wee
desire
it
may
be
advised
upon
,
whether
to
the
last
word
of
this
Answer
may
not
be
added
[
particularly
on
the
Lords
day
]
otherwise
there
being
nothing
in
all
this
Answer
that
refers
to
the
fourth
Commandment
.
14.
Quest.
How
many
Sacraments
hath
Christ
ordained
,
&
c
?
Ans.
Two
onely
,
as
generally
necessary
to
salvation
.
That
these
words
may
be
omitted
,
and
answer
thus
given
:
Two
onely
,
Baptism
and
the
Lords
Supper
.
19.
Quest.
What
is
required
of
persons
to
be
Baptized
?
Ans.
Repentance
,
whereby
they
forsake
sin
;
and
Faith
,
whereby
they
stedfastly
believe
the
promises
of
God
,
&c.
20.
Quest.
Why
then
are
Infants
baptized
,
when
by
reason
of
their
tender
age
they
cannot
perform
them
?
Ans.
Yes
:
they
do
perform
by
their
Sureties
,
who
promise
and
vow
them
both
in
their
names
.
We
desire
that
the
entring
Infants
into
Gods
Covenant
may
be
more
warily
expressed
,
and
that
the
words
may
not
seem
to
found
their
Baptism
upon
a
really
actual
Faith
and
Repentance
of
their
own
;
and
we
desire
that
a
promise
may
not
be
taken
for
a
performance
of
such
Faith
and
Repentance
:
and
especially
,
that
it
be
not
asserted
,
that
they
perform
these
by
the
promise
of
their
Sureties
,
it
being
to
the
seed
of
Believers
that
the
Covenant
of
God
is
made
;
and
not
(
that
we
can
find
)
to
all
that
have
such
believing
Sureties
,
who
are
neither
Parents
,
nor
Pro-parents
of
the
Child
.
In
the
General
Wee
observe
,
that
the
Doctrine
of
the
Sacraments
which
was
added
upon
the
Conference
at
Hampton-Court
is
much
more
fully
and
particularly
delivered
then
the
other
parts
of
the
Catechism
,
in
short
Answers
fitted
to
the
memories
of
Children
,
and
thereupon
we
offer
it
to
be
considered
:
First
,
Whether
there
should
not
be
a
more
distinct
and
full
Explication
of
the
Creed
,
the
Commandments
,
and
the
Lords
Prayer
.
Secondly
,
Whether
it
were
not
convenient
to
add
(
what
seems
to
be
wanting
)
somewhat
particularly
concerning
the
nature
of
Faith
,
of
Repentance
,
the
two
Covenants
,
of
Justification
,
Sanctification
,
Adoption
,
and
Regeneration
.
Of
CONFIRMATION
.
The
last
Rubrick
before
the
CATECHISM
.
ANd
that
no
man
shall
think
that
any
detriment
shall
come
to
Children
by
deferring
of
their
Confirmation
,
he
shall
know
for
truth
,
that
it
is
certain
by
Gods
Word
,
that
Children
being
baptized
,
have
all
things
necessary
for
their
salvation
,
and
be
vndoubtedly
saved
.
Although
we
charitably
suppose
the
meaning
of
these
words
was
onely
to
exclude
the
necessity
af
any
other
Sacraments
to
Baptized
Infants
;
yet
these
words
are
dangerous
as
to
the
mis-leading
of
the
Vulgar
,
and
therefore
we
desire
they
may
be
expunged
.
Rubrick
after
the
Catechism
.
So
soon
as
the
Children
can
say
in
their
Mother-tongue
the
Articles
of
the
Faith
,
the
Lords
Prayer
,
and
the
ten
Commandments
and
can
answer
such
other
questions
of
this
short
Catechism
,
&c.
then
shall
they
be
brought
to
the
Bishop
,
&c.
and
the
Bishop
shall
confirm
them
.
We
conceive
that
it
is
not
a
sufficient
qualification
for
Confirmation
,
that
Children
be
able
memoriter
to
repeat
the
Articles
of
the
Faith
,
commonly
called
,
the
Apostles
Creed
,
the
Lords
Prayer
,
and
the
ten
Commandments
,
and
to
answer
to
some
questions
of
this
short
Catechism
;
for
it
is
often
found
that
children
are
able
to
do
all
this
at
four
or
five
years
old
.
2dly
,
It
crosses
what
is
said
in
the
third
Reason
of
the
1.
Rubrick
before
Confirmation
,
concerning
the
usage
of
the
Church
in
times
past
,
ordaining
that
Confirmation
should
be
ministred
unto
them
that
were
of
perfect
age
,
that
they
being
Instructed
in
the
Christian
Religion
,
should
openly
profess
their
own
Faith
,
and
promise
to
be
obedient
to
the
will
of
God.
And
therefore
(
3dly
,
)
we
desire
that
none
may
be
confirmed
but
according
to
his
Majesties
Declaration
.
viz.
That
Confirmation
be
rightly
and
solemnly
performed
by
the
information
,
and
with
the
consent
of
the
Minister
of
the
place
.
Rubrick
after
the
Catechism
.
Then
shall
they
be
brought
to
the
Bishop
by
one
that
shall
be
his
Godfather
,
or
Godmother
.
This
seems
to
bring
in
another
sort
of
Godfathers
and
Godmothers
,
besides
those
made
use
of
in
Baptism
;
and
we
see
no
need
either
of
the
one
,
or
the
other
.
The
Prayer
before
the
Imposition
of
hands
.
Who
hast
vouchsafed
to
regenerate
these
thy
servants
by
Water
and
the
Holy
Ghost
,
and
hast
given
unto
them
the
forgiveness
of
all
their
sins
.
This
supposeth
that
all
the
Children
who
are
brought
to
be
Confirmed
,
have
the
Spirit
of
Christ
,
and
the
forgiveness
of
all
their
sins
:
Whereas
a
great
number
of
Children
at
that
age
,
having
committed
many
sins
since
their
Baptism
,
do
shew
no
evidence
of
serious
Repentance
,
or
of
any
special
saving
grace
:
And
therefore
this
Confirmation
(
if
administred
to
such
)
would
be
a
perillous
and
gross
abuse
.
Rubrick
before
the
Imposition
of
hands
Then
the
Bishop
shall
lay
his
hand
on
every
Child
severally
.
This
seems
to
put
a
higher
value
upon
Confirmation
,
then
upon
Baptism
or
the
Lords
Supper
;
for
according
to
the
Rubrick
and
order
in
the
Common-Prayer-Book
,
every
Deacon
may
baptize
,
and
every
Minister
may
consecrate
and
administer
the
Lords
Supper
,
but
the
Bishop
onely
may
confirm
.
The
prayer
after
Imposition
of
hands
.
We
make
our
humble
supplications
unto
thee
for
these
Children
;
upon
whom
,
after
the
example
of
thy
holy
Apostles
,
we
have
laid
our
hands
,
to
certifie
them
by
this
sign
of
thy
favor
and
gracious
goodness
towards
them
.
We
desire
that
the
practice
of
the
Apostles
may
not
be
alledged
as
a
ground
of
this
Imposition
of
hands
for
the
confirmation
of
children
,
both
because
the
Apostles
did
never
use
it
in
that
case
,
as
also
because
the
Articles
of
the
Church
of
England
declare
it
to
be
a
corrupt
imitation
of
the
Apostles
practice
,
Act.
25.
We
desire
that
imposition
of
hands
may
not
be
made
as
here
it
is
,
a
sign
to
certifie
children
of
Gods
Grace
and
favour
towards
them
,
because
this
seems
to
speak
it
a
Sacrament
,
and
is
contrary
to
that
forementioned
25th
.
Article
,
which
saith
,
that
Confirmation
hath
no
visible
sign
appointed
by
God.
The
last
Rubrick
after
Confirmation
.
None
shall
be
admitted
to
the
holy
Communion
,
until
such
time
as
he
can
say
the
Catechism
,
and
be
confirmed
.
We
desire
that
Confirmation
may
not
be
made
so
necessary
to
the
holy
Communion
,
as
that
none
should
be
admitted
to
it
unless
they
be
confirmed
.
Of
the
Form
of
Solemnization
of
Matrimonie
.
THe
man
shall
give
the
Woman
a
Ring
,
&c.
—
shall
surely
performe
and
kéep
the
Now
and
Covenant
betwixt
them
made
,
whereof
this
King
given
and
received
is
a
token
and
pledge
,
&c.
Seeing
this
Ceremony
of
the
Ring
in
Marriage
is
made
necessary
to
it
,
and
a
significant
signe
of
the
Vow
and
Covenant
betwixt
the
parties
;
and
Romish
Ritualists
give
such
reasons
for
the
Use
and
Institution
of
the
Ring
as
are
either
frivolous
or
superstitious
.
It
is
desired
that
this
Ceremony
of
the
Ring
in
Marriage
may
be
left
indifferent
to
be
used
or
forborn
.
The
man
shall
say
,
With
my
body
I
thee
worship
.
This
word
[
worship
]
being
much
altered
in
the
Use
of
it
since
this
Form
was
first
drawn
up
;
Wee
desire
some
other
word
may
be
used
instead
of
it
.
In
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
These
words
being
only
used
in
Baptism
,
and
herein
the
solemnization
of
Matrimony
,
and
in
the
absolution
of
the
Sick
;
Wee
defire
it
may
be
considered
whether
they
should
not
be
here
omitted
,
least
they
should
seem
to
favour
those
who
count
Matrimony
a
Sacrament
.
Till
death
us
depart
.
This
word
[
depart
]
is
here
improperly
used
.
Rubrick
.
Then
the
Minister
or
Clerk
going
to
the
Lords
Table
shall
say
or
sing
this
Psalm
.
Exception
.
We
conceive
this
change
of
place
and
posture
mentioned
in
these
two
Rubricks
is
needless
,
and
therefore
desire
it
may
be
omitted
.
Next
Rubr.
The
Psalm
ended
,
and
the
Man
and
the
Woman
knéeling
before
the
Lords
Table
,
the
Priest
standing
at
the
Table
,
and
turning
his
face
,
&c.
Collect.
Consecrated
the
state
of
Matrimony
to
such
an
excellent
Mystery
.
Exception
.
Seeing
the
Institution
of
Marriage
was
before
the
Fall
,
and
so
before
the
Promise
of
Christ
,
as
also
for
that
the
said
passage
in
this
Collect
seems
to
countenance
the
Opinion
of
making
Matrimony
a
Sacrament
,
we
desire
that
clause
may
be
altered
or
omitted
.
Rubrick
.
Then
shall
begin
the
Communion
,
and
after
the
Gospel
shall
be
said
a
Sermon
,
&c.
Exception
.
This
Rubrick
doth
either
enforce
all
such
as
are
unfit
for
the
Sacrament
to
forbear
Marriage
,
contrary
to
Scripture
,
which
approves
the
Marriage
of
all
men
;
or
else
compels
all
that
marry
to
come
to
the
Lords
Table
,
though
never
so
unprepared
:
And
therefore
we
desire
it
may
be
omitted
,
the
rather
because
that
Marriage
Festivals
are
too
often
accompanied
with
such
divertisements
as
are
unsuitable
to
those
Christian
Duties
which
ought
to
be
before
and
follow
after
the
receiving
of
that
Holy
Sacrament
.
Last
Rubrick
.
The
new
Married
persons
the
same
day
of
their
Marriage
must
receive
the
holy
Communion
.
Of
the
Order
for
the
Visitation
of
the
Sick.
Rubr.
Before
Absolution
.
HEre
shall
the
sick
person
make
a
special
Confession
,
&c.
after
which
Confession
the
Priest
shall
absolve
him
after
this
sort
:
Our
Lord
Jesus
Christ
,
&c.
and
by
his
Authority
committed
to
mee
I
absolve
thee
.
Exception
.
Forasmuch
as
the
Conditions
of
sick
persons
be
very
various
and
different
,
the
Minister
may
not
only
in
the
Exhortation
but
in
the
Prayer
also
be
directed
to
apply
himself
to
the
particular
condition
of
the
person
▪
as
he
shall
finde
most
suitable
to
the
present
occasion
,
with
due
regard
had
both
to
his
spiritual
condition
and
bodily
weakness
,
and
that
the
absolution
may
only
be
recommended
to
the
Minister
to
be
used
or
omitted
as
he
shall
see
occasion
.
That
the
form
of
Absolution
be
Declarative
&
Conditional
,
as
[
I
pronounce
thee
absolved
]
instead
of
[
I
absolve
thee
]
if
thou
doest
truly
repent
&
believe
.
Of
the
Communion
of
the
sick
.
Rubrick
.
But
if
the
sick
person
be
not
able
to
come
in
Church
,
yet
is
desirous
to
receive
the
Communion
in
his
house
;
then
he
must
give
knowledge
over-night
,
or
else
early
in
the
morning
,
to
the
Curate
,
and
having
a
convenient
place
in
the
sick
mans
house
,
he
shall
there
administer
the
holy
Communion
.
Consider
,
that
many
sick
persons
either
by
their
ignorance
or
vicious
life
,
without
any
evident
manifestation
of
repentance
,
or
by
the
nature
of
the
Disease
disturbing
their
Intellectuals
,
be
unfit
for
receiving
the
Sacrament
.
It
is
proposed
,
that
the
Minister
be
not
enjoined
to
administer
the
Sacrament
to
every
sick
person
that
shall
desire
it
,
but
only
as
he
shall
judge
expedient
.
Of
the
Order
for
the
Burial
of
the
Dead
.
WEe
desire
it
may
be
expressed
in
a
Rubrick
,
that
the
Prayers
●●d
Exhortations
here
used
are
not
for
the
benefit
of
th●
De●d
,
〈…〉
for
the
instruction
and
comfort
of
the
of
the
Living
.
First
Rubr.
The
Priest
meeting
the
Corps
at
the
Church
Stile
shall
say
,
or
else
the
Priest
and
Clark
shall
sing
,
&c.
Wee
desire
that
Ministers
may
be
left
to
use
their
discretion
in
these
circumstances
,
and
to
perform
the
whole
service
in
the
Church
,
if
they
think
fit
,
for
the
preventing
of
these
inconveniences
which
many
times
both
Minister
and
people
are
exposed
unto
by
standing
in
the
open
Air.
The
second
Rubrick
.
When
they
come
to
the
Grave
,
the
Priest
shall
say
,
&c.
Forasmuch
as
it
hath
pleased
Almighty
God
,
of
his
great
mercy
to
take
unto
himself
the
soul
of
our
dear
Brother
here
departed
:
We
therefore
commit
his
body
to
the
ground
in
sure
and
certain
hope
of
resurrection
to
eternal
life
.
These
words
cannot
in
truth
be
said
of
persons
living
and
dying
in
open
and
notorious
sins
.
The
first
Prayer
.
We
give
thee
hearty
thanks
for
that
it
hath
pleased
●●ee
to
deliver
this
our
Brother
out
of
the
miseries
of
this
〈◊〉
world
,
&c.
That
we
with
this
our
Brother
,
and
all
other
departed
in
the
true
Faith
of
the
holy
Name
,
may
have
our
perfect
Confirmation
and
Eliss
.
These
words
may
harden
the
wicked
,
and
are
inconsistent
with
the
largest
rational
charity
.
The
last
Prayer
.
That
when
we
depart
this
life
,
we
may
rest
in
him
,
as
our
hope
is
this
our
Brother
deth
.
These
words
cannot
be
used
with
respect
to
those
persons
who
have
not
by
their
actual
repentance
given
any
ground
for
the
hope
of
their
blessed
estate
.
Of
the
thanksgiving
of
women
after
Child-birth
,
commonly
called
,
Churching
of
Women
.
The
woman
shall
come
unto
the
Church
,
and
there
shall
kneel
down
in
some
convenient
place
nigh
unto
the
place
where
the
Table
stands
,
and
the
Priest
standing
by
her
,
shalt
say
,
&c.
In
regard
that
the
womans
kn●eling
near
the
Table
is
in
many
Churches
inconvenient
,
we
desire
that
these
words
may
be
left
out
,
&
that
the
Minister
may
perform
that
service
either
in
the
De●k
or
Pulpit
.
Rubrick
.
Then
the
Priest
shall
say
this
Psalm
121.
O
Lord
save
this
woman
thy
servant
.
Ans.
which
puttteth
her
trust
in
thee
.
Exception
▪
This
Psalm
seems
not
to
be
so
pertinent
as
some
other
,
viz
as
Psal.
113.
and
Psal.
128.
It
may
fall
out
that
a
woman
may
come
to
give
thanks
for
a
child
born
in
Adultery
or
Fornication
,
and
therefore
we
desire
that
something
may
be
required
of
her
by
way
of
profession
of
her
humiliation
,
as
well
as
of
her
Thanksgiving
.
Last
Rubr.
The
woman
that
comes
to
give
Thanks
,
must
offer
the
accustomed
offerings
.
This
may
seem
too
like
a
Jewish
purification
,
rather
then
a
Christian
Thanksgiving
.
The
same
Rubrick
.
And
if
there
be
a
Communion
,
it
is
convenient
that
she
receive
the
holy
Communion
.
We
desire
this
may
be
interpreted
of
the
duly
qualified
;
for
a
scandalous
sinner
may
come
to
make
this
Thanksgiving
.
Thus
have
we
in
all
humble
pursuance
of
his
Majesties
most
gracious
endeavours
for
the
publike
weal
of
this
Church
,
drawn
up
our
Thoughts
and
Desires
in
this
weighty
Affair
,
which
we
humbly
offer
to
His
Majesties
Commissioners
for
their
serious
&
grave
Consideration
,
wherein
we
have
not
the
least
thought
of
depraving
or
reproaching
the
Book
of
Common-Prayer
,
but
a
sincere
desire
to
contribute
our
endeavours
towards
the
healing
the
distempers
,
and
(
as
soon
as
may
be
)
reconciling
the
minds
of
Brethren
.
And
inasmuch
as
his
Majesty
hath
in
his
gracious
Declaration
and
Commission
mentioned
new
forms
to
be
made
and
suted
to
the
several
parts
of
Worship
;
We
have
made
a
considerable
Progress
therein
,
and
sh●ll
(
by
Gods
assistance
)
offer
them
to
the
Reverend
Commissioners
with
all
convenient
speed
,
And
if
the
Lord
shall
graciously
please
to
give
a
blessing
to
these
our
endeavours
,
We
doubt
not
but
the
peace
of
the
Church
will
be
thereby
setled
;
the
hearts
of
Ministers
and
people
comforted
and
composed
,
and
the
great
Mercy
of
Unity
and
Stability
(
to
the
immortal
Honor
of
our
most
dear
Soveraign
)
bestowed
upon
us
and
our
posterity
after
us
.
To
the
most
Reverend
Archbishop
&
Bishops
,
And
the
Reverend
their
ASSISTANTS
,
Commissioned
by
his
Majesty
to
treat
about
the
Alteration
of
the
Book
of
COMMON-PRAYER
.
Most
Reverend
Fathers
,
and
Reverend
Brethren
,
WHen
we
received
your
Papers
,
and
were
told
that
they
contained
not
onely
an
Answer
to
our
Exceptions
against
the
present
Liturgie
;
but
also
several
Concessions
,
wherein
you
seem
willing
to
joyn
with
us
in
the
Alteration
and
Reformation
of
it
:
Our
Expectations
were
so
far
raised
,
as
that
we
promised
our selves
to
find
your
Concessions
so
considerable
,
as
would
have
greatly
conduced
to
the
●ealing
of
our
much-to-be-lamented
Divisions
,
the
setling
of
the
Nation
in
Peace
,
and
the
satisfaction
of
tender
Consciences
,
according
to
his
Majesties
most
gracious
Declaration
,
and
his
Royal
Commission
in
pursuance
thereof
:
But
having
taken
a
survey
of
them
,
we
finde
our selves
exceedingly
disappointed
,
and
that
they
will
fall
far
short
of
attaining
those
happy
Ends
,
for
which
this
Meeting
was
first
designed
;
as
may
appear
both
by
the
pa●city
of
the
Concessions
,
and
the
inconsiderableness
of
them
,
they
being
for
the
most
part
Verbal
and
Literal
,
rather
then
Real
and
Substantial
;
for
in
them
you
allow
not
the
laying
aside
of
the
reading
of
the
Apocrypha
for
Lessons
,
though
it
shut
out
some
hundreds
of
Chapters
of
Holy
Scripture
;
and
sometimes
the
Scripture
it self
is
made
to
give
way
to
the
Apocryphal
Chapters
.
You
plead
against
the
addition
of
the
Doxologie
unto
the
Lords
Prayer
.
You
give
no
liberty
to
omit
the
too
frequent
repetition
of
Gloria
Patri
,
nor
of
the
Lords
Prayer
in
the
same
publick
Service
:
nor
do
you
yeild
that
the
Psalms
be
read
in
the
new
Translation
,
nor
the
word
[
Priest
]
to
be
changed
for
[
Minister
or
Presbyter
,
]
though
both
have
been
yeilded
unto
in
the
Scotish
Liturgie
.
You
grant
not
the
omission
of
the
Responsals
,
no
not
in
the
Letany
it self
,
though
the
Petitions
be
so
framed
,
as
the
People
make
the
Prayer
,
and
not
the
Minister
;
nor
to
read
the
Communion-Service
in
the
Desk
,
when
there
is
no
Communion
;
but
in
the
late
Form
instead
thereof
,
it
is
enjoyned
to
be
done
at
the
Table
,
though
there
be
no
Rubrick
in
the
Common-Prayer-Book
requiring
it
.
You
plead
for
the
Holiness
of
Lent
,
contrary
to
the
Statute
.
You
indulge
not
the
omission
of
any
one
Ceremony
.
You
will
force
men
to
kneel
at
the
Sacrament
,
and
yet
not
put
in
that
excellent
Rubrick
in
the
v.
and
vi
.
of
Edw.
6.
which
would
much
conduce
to
the
satisfaction
of
many
that
scruple
it
.
And
whereas
divers
Reverend
Bishops
and
Doctors
,
in
a
Paper
in
print
before
these
unhappy
Wars
began
,
yeilded
to
the
laying
aside
of
the
Cross
,
and
the
making
many
material
alterations
;
you
,
after
twenty
years
sad
calamities
and
Divisions
,
seem
unwilling
to
grant
what
they
of
their
own
accord
then
offered
.
You
seem
not
to
grant
that
the
clause
of
the
fourth
Commandment
in
the
Common-Prayer-Book
,
(
The
Lord
blessed
the
seventh
day
)
should
be
altered
according
to
the
Hebr.
Exod.
20.
The
Lord
blessed
the
Sabbath
day
.
You
will
not
change
the
word
Sunday
into
the
Lords
Day
,
nor
adde
any
thing
to
make
a
difference
between
Holy-days
that
are
of
Humane
Institution
,
and
the
Lords
Day
,
that
is
questionless
of
Apostolical
practice
.
You
will
not
alter
Deadly
Sin
in
the
Letany
into
Heynous
Sin
,
though
it
hints
to
us
that
some
sins
are
in
their
own
nature
Venial
;
nor
that
Answer
in
the
Catech.
of
Two
Sacraments
onely
generally
necessary
to
salvation
,
although
it
intimates
that
there
are
other
New
Testaments
Sacraments
,
though
Two
onely
necessary
to
Salvation
.
You
speak
of
singing
Davids
Psalms
,
allowed
by
Authority
,
by
way
of
contempt
,
calling
them
Hopkins
Psalms
:
And
though
singing
of
Psalms
be
an
Ordinance
of
God
,
yet
you
call
it
one
of
our
principal
parts
of
Worship
,
as
if
it
were
disclaimed
by
you
.
And
are
so
far
from
countenancing
the
use
of
conceived
Prayer
in
the
publick
Worship
of
God
,
(
though
we
never
intended
thereby
the
excluding
of
set
Forms
)
as
that
you
seem
to
dislike
the
use
of
it
even
in
the
Pulpit
,
and
heartily
desire
a
total
restraint
of
it
in
the
Church
.
You
will
not
allow
the
omission
of
the
Benedicite
,
nor
a
Psalm
to
be
read
instead
of
it
;
nor
so
much
as
abate
the
reading
of
the
Chapters
out
of
the
Old
Testament
and
the
Acts
,
for
the
Epistles
:
But
rather
then
you
will
gratifie
us
therein
,
you
have
found
out
a
new
Device
,
that
the
Minister
shall
say
(
for
the
Epistle
)
you
will
not
so
much
as
leave
out
in
the
Collect
for
Christmas-day
these
words
(
this
day
)
though
at
least
,
it
must
be
a
great
uncertainty
,
and
cannot
be
true
stylo
veteri
,
&
novo
.
In
publick
Baptism
you
are
so
far
from
giving
a
Liberty
to
the
Parent
to
answer
for
his
own
Child
,
(
which
seems
most
reasonable
)
as
that
you
force
him
to
the
use
of
Sureties
,
and
cause
them
to
answer
in
the
name
of
the
Infant
,
that
he
doth
believe
,
and
repent
,
and
forsake
the
Devil
and
all
his
works
;
which
doth
much
f●vour
the
Anabaptistical
Opinion
for
the
necessity
of
an
actual
profession
of
Faith
and
Repentance
in
order
to
Baptism
.
You
will
not
leave
the
Minister
in
the
Visitation
of
the
Sick
,
to
use
his
judgement
or
discretion
in
absolving
the
sick
person
,
or
giving
the
Sacrament
to
him
,
but
enjoyn
both
of
them
,
though
the
person
to
his
own
judgement
seem
never
so
unfit
:
neither
do
you
allow
the
Minister
to
pronounce
the
Absolution
in
a
Declarative
and
Conditional
way
,
but
absolutely
,
and
inconditionately
.
And
even
in
one
of
your
Concessions
,
in
which
we
suppose
you
intend
to
accommodate
with
us
,
you
rather
widen
then
heal
the
breach
;
for
in
your
last
Rubr.
before
the
Catech.
you
would
have
the
words
thus
altered
,
That
children
being
baptized
,
have
all
things
necessary
for
salvation
;
and
dying
before
they
commit
any
actual
sin
,
be
undoubtedly
saved
,
though
they
be
not
confirmed
:
Which
Assertion
,
if
understood
of
all
Infants
,
even
of
Heathen
,
is
certainly
false
;
and
if
onely
of
the
Infants
of
Christians
,
is
doubtful
,
and
contrary
to
the
judgement
of
many
learned
Protestants
,
and
will
give
little
satisfaction
to
us
or
others
:
some
more
we
might
name
,
which
for
brevities
sake
we
omit
.
All
which
considered
,
we
altogether
despair
of
that
happy
success
which
Thousands
hope
and
wait
for
from
this
his
Majesties
Commission
;
unless
God
shall
incline
your
hearts
for
the
Peace
and
Vnion
of
the
Nation
,
to
a
more
considerable
and
satisfactory
alteration
of
the
Liturgie
.
In
which
that
we
may
the
better
prevail
,
we
here
tender
a
Reply
to
your
Answer
,
both
against
our
general
and
particular
Exceptions
;
of
which
we
desire
a
serious
perusal
,
and
candid
interpretation
.
We
have
divided
both
your
Preface
and
Answer
into
several
Sections
,
that
so
you
might
more
easily
understand
to
which
of
the
particulars
both
in
the
one
and
in
the
other
our
Reply
doth
refer
.
THE
PAPERS
That
passed
between
the
COMMISSIONERS
Appointed
by
his
Majesty
for
the
Alteration
of
the
Common-Prayer
,
&c.
THe
strain
of
these
Papers
we
fear
is
like
to
perswade
many
that
your
designe
is
not
the
same
with
ours
.
Being
assured
,
that
it
is
our
Duty
to
do
what
we
can
to
the
peace
and
concord
of
Believers
,
especially
when
we
had
the
past
and
present
Calamities
of
these
Nations
to
urge
us
,
and
his
Majesties
Commands
and
gratious
Promises
to
encourage
us
,
we
judged
the
fittest
means
to
be
by
making
known
the
hindrances
of
our
Concord
,
and
without
reviving
the
remembrance
of
those
things
that
tend
to
exasperate
,
to
apply
our selves
with
due
submission
to
those
that
may
contribute
much
to
our
recovery
;
and
without
personal
reflections
,
to
propose
the
Remedies
which
we
knew
would
be
most
effectual
,
and
humbly
and
earnestly
to
petition
you
for
your
consent
.
But
in
stead
of
consent
,
or
amicable
Debates
in
order
to
the
removal
of
our
differences
,
we
have
received
from
you
a
Paper
abounding
with
sharp
Accusations
,
as
if
your
work
were
to
prove
us
bad
,
and
make
us
odious
;
which
as
it
is
attempted
upon
mistake
,
by
unrighteous
means
,
so
were
it
accomplished
,
we
know
not
how
it
will
conduce
to
the
Concord
which
ought
to
be
our
common
end
.
If
we
understand
Christs
Commission
,
or
the
Kings
,
and
our
duty
as
Christians
,
or
as
Ministers
,
our
work
now
assigned
us
,
was
not
to
search
after
,
and
aggravate
the
faults
of
one
another
,
(
though
of
our
own
in
season
we
are
willing
to
hear
)
but
to
review
the
Liturgie
,
and
agree
upon
such
alterations
,
diminutions
and
enlargements
as
are
needful
to
our
common
unity
and
peace
.
What
is
amiss
in
us
,
we
shall
thankfully
accept
your
charitable
assistance
to
discover
;
but
we
take
not
that
for
the
Question
which
his
Majesty
called
us
to
debate
,
nor
do
our
judgements
or
dispositions
lead
us
to
Recriminations
,
nor
to
cast
such
impediments
in
the
way
of
our
desired
accord
:
And
were
it
not
that
our
Calling
,
and
our
Masters
work
are
concerned
somewhat
in
our
just
Vindication
,
we
should
not
trouble
you
with
so
low
,
so
private
and
unnecessary
a
work
,
but
leave
such
Causes
to
the
righteous
Judge
,
who
will
quickly
,
impartially
,
infallibly
and
finally
decide
them
.
PREFACE
.
BEfore
we
come
to
the
Proposals
,
it
will
be
perhaps
necessary
to
say
a
word
or
two
to
the
Preface
,
wherein
they
begin
with
a
thankful
acknowledgement
of
his
Majesties
most
Princely
condescention
;
to
which
we
shall
onely
say
,
That
we
conceive
the
most
real
Expression
of
their
thankfulness
had
been
an
hearty
complyance
with
his
Majesties
earnest
and
passionate
request
for
the
use
of
the
present
Liturgie
,
at
least
so
much
of
it
as
they
acknowledge
by
these
Papers
to
be
lawful
:
how
far
they
have
in
this
expressed
their
thankfulness
,
the
world
sees
,
we
need
not
say
.
]
1.
AS
we
hope
it
is
no
matter
of
offence
to
acknowledge
his
Majesties
gratious
condescention
;
so
when
his
Majesty
by
his
Declaration
hath
granted
us
some
liberty
as
to
the
use
of
the
Liturgie
before
the
alteration
,
and
hath
by
his
Commission
engaged
us
in
a
Consultation
for
the
alteration
of
it
;
we
conceive
our
Brethren
(
nor
the
world
,
to
whose
observation
they
appeal
)
had
no
warrant
to
censure
us
as
unthankful
to
his
Majesty
,
because
of
our
present
forbearance
to
use
it
,
or
part
of
it
,
before
the
intended
alteration
;
at
least
till
they
had
heard
us
speak
for
our selves
,
and
render
an
account
of
the
reasons
of
our
forbearance
,
and
they
had
gone
before
us
more
exemplarily
in
their
own
obedience
to
his
Majesties
Declaration
.
As
to
our
own
Consciences
,
if
we
thought
not
the
Common-Prayer-Book
to
be
guilty
of
the
general
and
particular
faults
which
we
have
laid
open
to
you
,
we
durst
not
have
found
fault
with
it
:
and
while
we
took
it
to
be
a
defective
,
disorderly
and
inconvenient
mode
of
Worship
,
it
would
be
our
sin
to
use
it
of
choice
,
while
we
may
prefer
a
more
convenient
way
,
what
ever
we
ought
to
do
in
case
of
necessity
,
when
we
must
worship
God
inconveniently
,
or
not
at
all
.
And
as
to
our
people
,
for
whose
edification
and
not
destruction
we
have
our
power
or
offices
,
we
have
taken
that
course
,
as
far
as
we
are
able
to
understand
,
which
most
probably
tended
to
their
good
,
and
to
prevent
their
hurt
and
separation
from
the
Church
:
and
consequently
,
that
course
which
did
most
conduce
to
his
Majesties
ends
,
and
to
his
real
service
,
and
the
Churches
peace
:
none
of
which
would
be
promoted
by
our
obtruding
that
upon
our
people
,
which
we
know
them
unable
to
digest
,
or
by
our
hasty
offending
them
with
the
use
of
that
,
which
we
are
forced
to
blame
,
and
are
endeavouring
to
correct
and
alter
.
And
we
see
not
how
it
can
be
justly
intimated
that
we
use
no
part
of
it
,
when
we
use
the
Lords
Prayer
,
the
Creed
,
the
Commandments
,
the
Psalms
,
the
Chapters
,
and
some
other
parts
;
and
how
much
more
you
expect
we
should
have
used
,
that
we
might
have
escaped
this
brand
of
Ingratitude
,
we
know
not
.
But
we
know
that
Charity
suffereth
long
,
and
thinketh
no
evil
,
(
1
Cor.
13
4
,
5.
)
and
that
we
have
not
attempted
to
obtrude
any
mode
of
Worship
on
our
Brethren
,
but
desired
the
liberty
to
use
things
of
that
nature
as
may
conduce
to
the
benefit
of
our
Flocks
:
And
as
we
leave
them
to
judge
what
is
most
beneficial
to
their
own
Flocks
,
who
know
them
,
and
are
upon
the
place
;
so
it
is
but
the
like
freedome
which
we
desire
:
We
are
loath
to
hurt
our
people
knowingly
.
The
time
is
short
;
if
you
will
answer
our
reasonable
Proposals
,
it
will
not
be
too
late
at
the
expiration
of
our
Commission
,
or
the
date
of
the
reformed
Liturgie
,
to
use
it
:
greater
liberty
hath
been
used
about
Liturgies
in
purer
times
of
the
Church
,
with
less
offence
and
accusation
.
[
It
can
be
no
just
cause
of
offence
to
mind
them
of
their
duty
,
as
they
do
us
of
ours
;
telling
us
,
It
is
our
duty
to
imitate
the
Apostles
practise
in
a
special
manner
;
to
be
tender
of
the
Churches
peace
,
and
to
advise
of
such
Expedients
,
as
may
conduce
to
the
healing
of
breaches
,
and
uniting
those
that
differ
:
for
preserving
of
the
Churches
peace
we
know
no
bettter
nor
more
efficatious
way
then
our
set
Liturgie
,
there
being
no
such
way
to
keep
us
from
Schism
,
as
to
speak
all
the
same
thing
,
according
to
the
Apostle
.
]
If
you
look
to
the
time
past
,
by
our
Duties
we
suppose
you
mean
our
Faults
;
for
it
is
not
Duty
when
it
's
past
:
If
you
in
these
words
respect
onely
the
time
present
and
to
come
,
we
reply
,
1.
The
Liturgie
we
are
assured
will
not
be
a
less
,
but
a
more
probable
means
of
Concord
after
the
desired
Reformation
then
before
;
the
defects
and
inconveniences
make
it
less
fit
to
attain
the
end
.
2.
VVhether
the
Apostle
by
[
speaking
the
same
thing
,
]
did
mean
either
[
all
using
this
Liturgie
of
ours
,
]
or
[
all
using
any
one
form
of
Liturgie
as
to
the
words
]
may
easily
be
determined
.
This
is
of
much
later
date
,
unless
you
will
denominate
the
whole
form
of
the
Lords
Prayer
,
and
some
little
parts
.
And
those
that
affirm
,
that
the
Apostles
then
had
any
other
,
must
undertake
the
task
of
proving
it
,
and
excusing
the
Churches
for
loosing
and
dis-using
so
precious
a
Relict
;
which
if
preserved
,
would
have
prevented
all
our
strifes
about
these
things
.
And
in
the
mean
time
they
must
satisfie
our
Arguments
for
the
Negative
:
as
,
1.
If
a
Liturgie
had
been
indited
by
the
Apostles
for
the
Churches
,
being
by
universal
Officers
inspired
by
the
Holy
Ghost
,
and
so
of
universal
use
,
it
would
have
been
used
and
preserved
by
the
Church
as
the
Holy
Scriptures
were
.
But
so
it
was
not
.
Ergo
,
no
such
Liturgie
was
indited
by
them
for
the
Churches
.
2.
If
a
prescript
form
of
words
had
been
delivered
them
,
there
would
have
been
no
such
need
of
exhorting
them
to
speak
the
same
thing
,
for
the
Liturgie
would
have
held
them
close
enough
to
that
.
And
if
the
meaning
had
been
[
see
that
you
use
the
same
Liturgie
,
]
some
word
or
other
to
some
of
the
Churches
would
have
acquainted
us
with
the
existence
of
such
a
thing
;
and
some
reproofs
we
should
have
found
of
those
that
used
various
Liturgies
,
or
formed
Liturgies
of
their
own
,
or
used
extemporary
Prayers
;
and
some
express
Exhortations
to
use
the
same
Liturgie
or
Forms
:
but
the
holy
Scripture
is
silent
in
all
those
matters
.
It
is
apparent
therefore
that
the
Churches
then
had
no
Liturgie
,
but
took
liberty
of
extemporate
Expressions
,
and
spoke
in
the
things
of
God
,
as
men
do
in
other
matters
,
with
a
natural
plainness
and
seriousness
,
suiting
their
Expressions
to
the
subjects
and
occasions
.
And
though
Divisions
began
to
disturb
their
Peace
and
holy
Orders
,
the
Apostle
in
stead
of
prescribing
them
a
form
of
Di●ine
Services
for
their
unity
and
concord
,
do
exhort
them
to
use
their
gifts
and
liberties
aright
,
and
speak
the
same
thing
for
matter
,
avoiding
Disagreements
,
though
they
used
not
the
same
words
.
3.
Just.
Martyr
,
Tertull.
and
others
sufficiently
intimate
to
us
,
that
the
Churches
quickly
after
the
Apostles
,
did
use
the
personal
Abilities
of
their
Pastours
in
Prayer
,
and
give
us
no
hint
of
any
such
Liturgie
of
Apostolical
fabrication
and
imposition
,
and
therefore
doubtless
there
was
nothing
,
for
it
could
not
have
been
so
soon
lost
or
neglected
.
4.
It
is
ordinary
with
those
of
the
contrary
Judgement
,
to
tell
us
that
the
extraordinary
Gifts
of
the
Primitive
Christians
,
were
the
reason
why
there
were
no
prescribed
forms
in
those
times
,
and
that
such
Liturgies
came
in
upon
the
ceasing
of
those
Gifts
:
and
1
Cor.
14.
describeth
a
way
of
publick
worshipping
,
unlike
to
prescript
forms
of
Liturgie
:
so
that
the
matter
of
Fact
is
proved
and
confessed
.
And
then
how
fairly
the
words
of
the
Apostle
,
exhorting
them
[
to
speak
the
same
thing
,
]
are
used
to
prove
that
he
would
have
them
use
the
same
Forms
or
Liturgie
,
we
shall
not
tell
you
by
any
provoking
Aggravations
of
such
abuse
of
Scripture
.
And
indeed
for
all
the
miraculous
Gifts
of
those
times
,
if
prescript
Forms
had
been
judged
by
the
Apostles
to
be
the
fittest
means
for
the
concord
of
the
Churches
,
it
is
most
probable
they
would
have
prescribed
such
:
considering
,
1.
That
the
said
miraculous
Gifts
were
extraordinary
,
and
belonged
not
to
all
,
nor
to
any
at
all
times
;
and
therefore
could
not
suffice
for
the
ordinary
publick
Worship
.
2.
And
those
Gifts
began
even
betimes
to
be
abused
,
and
need
the
Apostles
Canons
for
their
regulation
,
which
he
giveth
them
in
that
1
Cor.
14.
without
a
prescript
Liturgie
.
3.
Because
even
then
divisions
had
made
not
onely
an
entrance
,
but
an
unhappy
progress
in
the
Churches
;
to
cure
which
,
the
Apostle
exhorts
them
oft
to
Unanimity
and
Concord
,
without
exhorting
them
to
read
the
same
,
or
any
Common-Prayer-Book
.
4.
Because
that
the
Apostles
knew
that
perilous
times
would
come
,
in
which
men
would
have
itching
ears
,
and
would
have
heaps
of
Teachers
,
and
would
be
self-willed
,
and
unruly
,
and
divisions
,
and
offences
,
and
heresies
would
encrease
:
and
ergo
,
as
upon
such
fore-sight
they
indited
the
holy
Scriptures
to
keep
the
Church
in
all
Generatio●s
from
errour
and
divisions
in
points
of
Doctrine
;
so
the
same
reason
and
care
would
have
moved
them
to
do
the
same
to
keep
the
Churches
in
unity
in
point
of
VVorship
,
if
indeed
they
had
taken
prescribed
Forms
to
be
needful
to
such
an
Unity
:
They
knew
that
after
their
departure
the
Church
would
never
have
the
like
advantage
,
infallible
,
authorized
and
enabled
for
delivering
the
universal
Law
of
Christ
:
And
seeing
in
those
parts
of
VVorship
,
which
are
of
stated
use
,
and
still
the
same
,
Forms
might
have
suited
all
Ages
as
this
Age
,
and
all
Countries
as
this
Country
(
in
the
substance
)
there
can
no
reason
be
given
,
why
the
Apostles
should
leave
this
undone
,
and
not
have
performed
it
themselves
,
if
they
had
judged
such
Forms
to
be
necessary
,
or
the
most
desirable
means
of
unity
.
If
they
had
prescribed
them
,
1.
The
Church
had
been
secured
from
errour
in
them
.
2.
Believers
had
been
preserved
from
divisions
about
the
lawfulness
and
fitness
of
them
,
as
receiving
them
from
God.
3.
All
Churches
and
Countries
might
had
one
Liturgie
,
as
they
have
one
Scripture
,
and
so
have
all
spoke
the
same
things
.
4.
All
Ages
would
have
had
the
same
without
innovation
,
(
in
all
the
parts
that
require
not
alteration
)
whereas
now
on
the
contrary
;
1.
Our
Liturgies
being
the
Writings
of
fallible
men
,
are
lyable
to
errour
,
and
we
have
cause
to
fear
subscribing
to
them
,
as
having
nothing
contrary
to
the
Word
of
God.
2.
And
matters
of
Humane
Institution
have
become
the
matter
of
scruple
and
contention
.
3.
And
the
Churches
have
had
great
diversity
of
Liturgies
.
4.
And
one
Age
hath
been
mending
what
they
supposed
they
received
from
the
former
faulty
,
and
imperfect
:
So
that
our
own
which
you
are
so
loath
to
change
,
hath
not
continued
yet
three
Generations
.
And
it
is
most
evident
,
that
the
Apostles
being
entrusted
with
the
delivery
of
the
entire
rule
of
Faith
and
Worship
,
and
having
such
great
advantages
for
our
unity
and
peace
,
would
never
have
omitted
the
forming
of
a
Liturgie
of
universal
usefulness
,
to
avoid
all
the
foresaid
inconveniences
,
if
they
had
taken
this
course
of
unity
to
be
so
needful
or
desirable
as
you
seem
to
do
.
Whereas
therefore
you
say
you
know
no
better
or
more
efficatio●s
way
then
our
Liturgie
,
&c.
We
reply
,
1.
The
Apostles
knew
the
best
way
of
unity
,
and
of
speaking
the
same
thing
in
the
matters
of
God
:
But
the
Apostles
knew
not
our
Liturgie
,
(
nor
any
Common-Prayer-Book
,
for
ought
hath
yet
been
proved
.
)
Ergo
,
the
said
Liturgie
is
not
the
best
way
of
unity
,
or
speaking
the
same
thing
,
&c.
2.
The
Primitive
Church
in
the
next
Ages
after
the
Apostles
,
knew
the
best
way
of
unity
,
&c.
But
they
knew
not
our
Liturgie
.
Ergo
,
our
Liturgie
(
not
known
till
lately
)
is
not
the
best
way
of
unity
.
If
it
be
said
that
our
Liturgie
is
ancient
,
because
the
Sursum
Corda
,
the
Gloria
Patri
,
&c.
are
ancient
:
We
answer
,
If
indeed
it
be
those
ancient
sentences
that
denominate
our
Liturgie
,
we
erave
the
Justice
to
be
esteemed
Users
of
the
Liturgie
,
and
not
to
suffer
as
Refusers
of
it
,
as
long
as
we
use
all
that
is
found
in
it
of
such
true
antiquity
.
[
This
experience
of
former
and
latter
times
hath
taught
us
,
when
the
Liturgie
was
duly
observed
,
we
lived
in
peace
;
since
that
was
laid
aside
,
there
hath
been
as
many
modes
and
fashions
of
publick
Worship
,
as
fancies
:
we
have
had
continual
dissention
,
which
variety
of
Services
must
needs
produce
,
whilst
every
one
naturally
desires
and
endeavors
not
onely
to
maintain
,
but
to
prefer
his
own
way
before
all
others
:
whence
we
conceive
there
is
no
such
way
to
the
preservation
of
peace
,
as
for
all
to
return
to
the
strict
use
and
practise
of
the
Form.
]
Pardon
us
while
we
desire
you
to
examine
whether
you
speak
as
members
that
suffer
with
those
that
suffer
,
or
rather
as
insensible
of
the
calamities
of
your
Brethren
,
that
is
as
uncharitable
:
you
say
you
lived
in
peace
,
but
so
did
not
the
many
thousands
that
were
fain
to
seek
them
peaceable
habitations
in
Holland
,
and
in
the
deserts
of
America
;
nor
the
many
thousands
that
lived
in
danger
of
the
High-Commission
,
or
Bishops
Courts
at
home
,
and
so
in
danger
of
every
malitious
Neighbour
that
would
accuse
them
of
hearing
Sermons
abroad
,
when
they
had
none
at
home
;
or
of
meeting
in
a
Neighbors
house
to
pray
,
or
of
not
kneeling
in
the
receiving
of
the
Sacrament
,
&c.
We
would
not
have
remembred
you
of
these
things
,
but
that
you
necessitate
us
by
pleading
your
peace
in
those
days
as
an
Argument
for
the
imposing
of
the
Liturgie
.
2.
Might
not
Scotland
as
strongly
argue
from
this
Medium
against
the
Liturgie
and
say
,
[
Before
the
Liturgie
was
imposed
on
us
,
we
had
peace
,
but
since
then
we
have
had
no
peace
?
]
3.
When
the
strict
imposing
of
the
strict
use
and
practise
of
these
Forms
was
the
very
thing
that
disquieted
this
Nation
,
(
taking
in
the
concomitant
Ceremonies
and
Subscription
)
when
this
was
it
that
bred
the
divisions
which
you
complain
of
,
and
caused
the
separations
from
the
Churches
,
and
the
troubles
in
the
Churches
:
it
is
no
better
arguing
to
say
,
We
must
return
to
the
strict
use
of
that
Form
if
we
will
have
peace
,
then
it
was
in
the
Israelites
to
say
,
[
We
will
worship
the
Queen
of
Heaven
,
because
then
we
had
peace
and
plenty
,
]
when
that
was
it
that
deprived
them
of
peace
and
plenty
;
(
we
compare
not
the
Causes
,
but
the
Arguments
:
)
nor
is
it
any
better
Argument
then
if
a
man
in
a
Dropsie
or
Ague
,
that
catcht
it
with
voracity
or
intemperance
,
should
say
,
[
While
I
did
eat
and
drink
liberally
,
I
had
no
Dropsie
or
Ague
,
but
since
my
appetite
is
gone
,
and
I
have
lived
temperately
,
I
have
had
no
health
;
Ergo
,
I
must
return
to
my
intemperance
,
as
the
onely
way
to
health
.
]
Alas
!
Is
this
the
use
that
is
made
of
all
our
experiences
of
the
causes
and
progress
of
our
Calamities
?
What
have
you
and
we
,
and
all
smarted
as
we
have
done
,
and
are
you
so
speedily
ready
to
return
to
the
way
that
will
engage
you
in
violence
against
them
that
should
be
suffered
to
live
in
peace
?
If
the
furnace
that
should
have
refined
us
,
and
purified
us
all
to
a
greater
height
of
love
,
have
but
enflamed
us
to
greater
wrath
,
wo
to
us
,
and
to
the
Land
that
beareth
us
.
What
doleful
things
doth
this
prognosticate
you
,
that
Prisons
,
or
other
penalties
,
will
not
change
mens
Judgements
:
And
if
it
drive
some
to
comply
against
their
Consciences
,
and
destroy
their
Souls
,
and
drive
the
more
conscientious
out
of
the
Land
,
or
destroy
their
bodies
,
and
breed
in
mens
mindes
a
rooted
opinion
,
that
Bishops
that
are
still
hurting
and
afflicting
them
,
(
even
for
the
things
in
which
they
exercise
the
best
of
their
understanding
,
and
cautelously
to
avoid
sin
against
God
)
are
no
Fathers
,
Friends
or
Edifiers
,
but
Destroyers
;
alas
!
who
will
have
the
gain
of
this
?
O
let
us
no
more
bite
and
devour
one
another
,
lest
we
be
devoured
one
of
another
,
Gal.
5.
15.
or
Christ
be
provoked
to
decide
the
Controversie
more
sharply
then
we
desire
or
expect
.
4.
But
really
,
hath
liberty
to
forbear
the
Liturgie
produced
such
divisions
as
you
mention
?
The
licence
or
connivance
that
was
granted
to
Hereticks
,
Apostates
,
and
foul-mouthed
raylers
against
the
Scripture
,
Ministry
,
and
all
Gods
Ordinances
,
indeed
bred
confusions
in
the
Land
;
but
it
is
to
us
matter
of
admiration
to
observe
(
clean
contrary
to
your
intimation
)
how
little
discord
there
was
in
Prayer
,
and
other
parts
of
Worship
among
all
the
Churches
throughout
the
three
Nations
,
that
agreed
in
Doctrine
,
and
that
forbore
the
Liturgie
.
It
is
wonderful
to
us
in
the
review
to
consider
,
with
what
love
,
and
peace
,
and
concord
,
they
all
spoke
the
same
things
that
were
tied
to
no
Form
of
words
,
even
those
that
differed
in
some
points
of
Discipline
,
even
to
a
with-drawing
from
local
Communion
with
us
,
yet
strangely
agreed
with
us
in
Worship
.
And
where
have
there
been
less
Heresies
,
Schisms
,
then
in
Scotland
,
where
there
was
no
such
Liturgie
to
unite
them
?
If
you
tell
us
of
those
that
differ
from
us
in
Doctrine
,
and
are
not
of
us
,
it
is
as
impertinent
to
the
point
of
our
own
agreement
in
VVorship
,
as
to
tell
us
of
the
Papists
.
[
And
the
best
expedients
to
unite
us
all
to
that
again
,
and
so
to
peace
,
are
,
besides
our
Prayers
to
the
God
of
peace
,
to
make
us
all
of
one
mind
in
an
house
,
to
labour
to
get
true
humility
,
which
would
make
us
think
our
Guides
wiser
,
and
fitter
to
order
us
then
we
our selves
;
&
Christian
charity
,
which
would
teach
us
to
think
no
evil
of
our
Superiors
,
but
to
judge
them
rather
careful
Guides
and
Fathers
to
us
:
which
being
obtained
,
nothing
can
be
imagined
justly
to
hinder
us
from
a
ready
complyance
to
this
method
of
service
appointed
by
them
,
&
so
live
in
unity
]
Prayer
and
Humility
are
indeed
the
necessary
means
of
peace
:
But
if
you
will
let
us
pray
for
peace
in
no
words
but
what
are
in
the
Common-Prayer
Book
,
their
brevity
and
unaptness
,
and
the
customariness
,
that
will
take
off
the
edge
of
fervour
with
humane
nature
,
will
not
give
leave
(
or
help
sufficient
)
to
our
souls
to
work
towards
God
,
upon
this
subject
,
with
that
enlargedness
,
copiousness
and
freedome
as
is
necessary
to
due
fervour
.
A
brief
transient
touch
,
and
away
,
is
not
enough
to
warm
the
heart
aright
;
and
cold
Prayers
,
are
like
to
have
a
cold
return
;
and
therefore
even
for
peace
sake
,
let
us
pray
more
copiously
and
heartily
then
the
Common-Prayer-Book
will
help
us
to
do
.
And
whether
this
be
that
cause
,
or
whether
it
be
that
the
Common-Prayer-Book
hath
never
a
Prayer
for
it self
,
we
finde
that
its
Prayers
prevail
not
to
reconcile
many
sober
,
serious
persons
to
it
,
that
live
in
faithful
fervent
Prayer
.
2.
And
for
Humility
,
we
humbly
conceive
it
would
most
effectually
heal
us
,
&
by
causing
the
Pastors
of
the
Church
to
know
that
they
are
not
to
rule
the
flocks
as
Lords
,
but
as
ensamples
;
not
by
constraint
,
but
willingly
,
1
Pet.
5.
2
,
3.
and
it
would
cause
them
not
to
think
so
lightly
of
themselves
,
and
so
meanly
of
their
Brethren
,
as
to
judge
no
words
fit
to
be
used
to
God
in
the
publick
Worship
,
but
what
they
prescribe
,
and
put
into
our
mouths
;
and
that
other
men
are
generally
unable
to
speak
sensibly
or
suitably
,
unless
they
tell
us
what
to
say
;
or
that
all
others
are
unfit
to
be
trusted
with
the
expressing
of
their
own
desires
:
Humility
would
perswade
the
Pastors
of
the
Church
at
least
to
undertake
no
more
then
the
Apostles
did
,
and
no
more
to
obtrude
or
impose
their
own
words
upon
all
others
in
the
publick
Worship
:
if
they
found
any
unfit
to
be
trusted
with
the
expression
of
their
minds
in
publick
Prayer
,
they
would
do
what
they
could
to
get
meeter
men
in
their
places
;
and
till
then
,
they
would
restrain
,
and
help
such
as
need
it
;
and
not
upon
that
pretence
,
as
much
restrain
all
the
ablest
Ministers
,
as
if
the
whole
Church
were
to
be
nominated
,
measured
,
or
used
according
to
the
quality
of
the
most
unworthy
.
And
it
is
also
true
,
that
humility
in
private
persons
and
inferiours
,
would
do
much
to
our
peace
,
by
keeping
them
in
due
submission
and
obedience
,
and
keeping
them
from
all
contentions
and
divisions
,
which
proceed
from
self-conceitedness
and
pride
.
But
yet
,
1.
The
humblest
,
surest
Subjects
may
stumble
upon
the
scruple
,
whether
Bishops
differ
not
from
Presbyters
onely
in
degree
,
and
not
in
order
or
office
,
(
it
being
a
Controversie
,
and
no
resolved
point
of
Faith
even
among
the
Papists
,
whose
Faith
is
too
extensive
,
and
favor
too
Ecclesiastical
,
ambition
too
great
)
and
consequently
they
may
doubt
whether
men
in
the
same
order
,
do
by
Divine
appointment
owe
obedience
unto
those
that
gradually
go
before
them
.
2.
And
they
may
scruple
whether
such
making
themselves
the
Governours
of
their
Brethren
,
make
not
themselves
in●eed
of
a
different
order
of
office
,
and
so
encroach
not
on
the
authority
of
Christ
,
who
onely
maketh
Officers
purely
Ecclesiastical
;
and
whether
it
be
no
disloyalty
to
Christ
to
own
such
Officers
.
3.
And
among
those
Divines
that
are
for
a
threefold
Episcopacy
,
(
besides
that
of
Presbyters
,
who
are
Episcopi
Gre●is
)
viz.
general
unfixed
Bishops
,
like
the
Evangelists
or
Apostles
,
(
in
their
measure
)
and
the
fixed
Bishops
of
Parochial
Churches
,
that
have
Presbyters
to
assist
them
,
to
whom
they
do
preside
,
and
also
the
Presidents
of
larger
Synods
;
yet
is
it
a
matter
of
very
great
doubt
,
whether
a
fixed
Diocesan
being
the
Pastor
of
many
hundred
Churches
,
having
none
under
him
,
that
hath
the
power
of
Jurisdiction
or
Ordination
,
be
indeed
a
Governor
of
Christs
appointment
or
approbation
;
and
whether
Christ
will
give
us
any
more
thanks
for
owning
them
as
such
,
then
the
King
will
give
us
for
owning
a●
Usurper
.
Humility
alone
will
not
seem
to
subject
these
men
to
such
a
Government
.
4.
And
though
their
coercive
Magistra●ical
power
be
easily
submitted
to
,
as
from
the
King
,
(
how
unfit
Subjects
soever
Church-men
are
of
such
a
power
)
yet
he
that
knoweth
his
superiours
best
,
doth
honour
God
more
,
and
supposeth
God
more
infallible
then
man
,
and
will
feel
himself
most
indispensibly
bound
by
Gods
commands
,
and
bound
not
to
obey
man
against
the
Lord.
And
whereas
there
is
much
said
against
the
peoples
taking
on
them
to
judge
of
the
lawfulness
of
things
commanded
them
by
superiours
,
we
add
,
5.
That
humble
men
may
believe
that
their
superiours
are
fallible
;
that
it
is
no
impossibility
to
command
things
that
God
forbids
;
that
in
such
cases
,
if
we
have
sufficient
means
to
discern
the
sinfulness
of
such
commands
,
we
must
make
use
of
them
,
and
must
obey
God
rather
then
men
;
that
when
the
Apostles
acted
according
to
such
a
resolution
,
Act.
4.
19.
and
Daniel
and
the
three
VVitnesses
,
Dan.
6.
&
3.
they
all
exercised
a
judgment
of
discerning
upon
the
matter
of
their
superiours
commands
;
that
not
to
do
so
at
all
,
is
to
make
Subjects
Brutes
,
and
so
no
Subjects
,
because
not
rational
free
Agents
,
or
to
make
all
Governours
to
be
Gods
:
and
lastly
,
that
it
will
not
save
us
from
Hell
,
nor
justifie
us
at
Judgement
for
sinning
against
God
,
to
say
that
superiours
commanded
us
;
nor
will
it
prove
all
the
Martyrs
to
be
sinners
and
condemned
,
because
they
judged
of
their
superiours
commands
,
and
disobeyed
them
.
All
which
we
say
,
to
shew
the
insufficiency
of
the
Remedy
here
by
you
propounded
,
(
the
humility
of
Inferiours
)
unless
you
will
also
add
your
help
;
without
obedience
there
is
no
order
or
lasting
concord
to
be
expected
:
And
by
abasing
the
eternal
God
,
so
far
as
to
set
him
and
his
Laws
below
a
creature
,
under
pretence
of
obedience
to
the
creature
,
no
good
can
be
expected
,
because
no
peace
with
heaven
;
without
which
,
peace
with
men
is
but
a
confederacy
,
hastning
each
party
to
destruction
:
and
therefore
absolute
obedience
must
be
given
onely
to
God
the
absolute
Soveraign
.
In
all
this
we
suppose
that
we
are
all
agreed
:
and
therefore
,
6.
and
lastly
,
we
must
say
that
the
way
to
make
us
think
the
Bishops
to
be
so
wise
,
and
careful
Guides
and
Fathers
to
us
,
is
nor
for
them
to
seem
wiser
then
the
Apostles
,
and
make
those
things
of
standing
necessity
to
the
Churches
unity
,
which
the
Apostles
never
made
so
;
nor
to
forbid
all
to
preach
the
Gospel
,
or
to
hold
Communion
with
the
Church
,
that
dare
not
conform
to
things
unnecessary
.
Love
and
tenderness
are
not
used
to
express
themselves
by
hurting
and
destroying
men
for
nothing
;
and
to
silence
and
reject
from
Church-Communion
for
a
●eremony
,
and
in
the
mean
time
to
perswade
men
that
they
love
them
,
is
but
to
stab
or
famish
all
the
sick
persons
in
the
Hospital
or
Family
,
whose
stomacks
cannot
take
down
the
d●sh
we
offer
them
,
or
whose
throats
are
too
narrow
to
swallow
so
big
a
morsel
as
we
send
them
;
and
when
we
have
done
,
to
tell
them
,
the
onely
remedy
is
for
them
to
believe
we
love
them
,
and
are
tender
of
them
.
And
who
knows
not
that
a
man
may
think
well
of
his
Superiours
,
that
yet
may
question
whether
all
that
he
teacheth
or
commandeth
him
,
be
lawful
?
[
If
it
be
objected
,
That
the
Liturgie
is
in
any
way
sinful
and
unlawful
for
us
to
joyn
with
,
it
is
but
reason
that
this
be
first
proved
evidently
,
before
any
thing
be
altered
:
it
is
no
Argument
to
say
,
That
multitudes
of
sober
pious
persons
scruple
the
use
of
it
,
unless
it
be
made
to
appear
by
evident
reasons
,
that
the
Liturgie
gave
the
just
grounds
to
make
such
scruples
.
For
if
the
bare
pretence
of
scruples
be
suff●cient
to
exempt
us
from
Obedience
,
all
Law
and
Order
is
gone
.
]
To
this
passage
we
humbly
crave
your
consideration
of
these
Answers
:
1.
VVe
have
not
onely
said
,
that
sober
pious
Persons
scruple
the
Liturgie
,
but
we
have
opened
to
you
those
defects
and
disorders
,
and
corruptions
,
which
must
needs
make
the
imposing
of
it
unlawful
,
when
God
might
be
more
fitly
served
.
2.
It
is
strange
that
you
must
see
it
first
evidently
proved
unlawful
for
men
to
joyn
with
the
Liturgie
,
(
you
mean
,
we
suppose
,
to
joyn
with
you
in
the
using
of
it
,
or
when
you
●●e
it
)
before
you
will
see
reason
to
alter
any
thing
in
it
:
What
if
it
be
onely
proved
unlawful
for
you
to
impose
it
,
though
not
for
others
to
joyn
with
you
when
you
do
impose
it
,
is
this
no
reason
to
alter
it
?
Should
you
not
have
some
care
to
avoid
sin
your selves
,
as
well
as
to
preserve
others
from
it
?
An
inconvenient
mode
of
VVorship
is
a
sin
in
the
Imposer
,
and
in
the
Chuser
,
and
voluntary
User
,
that
might
offer
God
better
,
and
will
not
,
Mal.
1.
13
,
14.
And
yet
it
may
not
be
onely
lawful
,
but
a
duty
to
him
that
by
violence
is
necessitated
to
offer
up
that
or
none
.
And
yet
we
suppose
the
Imposers
should
see
cause
to
make
an
Alteration
.
If
you
lived
where
you
must
receive
the
Lords
Supper
sitting
,
or
not
at
all
,
it
's
like
you
would
be
of
this
mind
your selves
.
3.
Why
should
it
be
called
[
A
bare
pretence
of
Scruples
?
]
as
if
you
searched
the
hearts
,
and
knew
(
not
only
that
they
are
upon
mistake
,
but
)
that
they
are
not
real
,
when
the
persons
not
onely
profess
them
real
,
but
are
willing
to
use
all
just
means
that
tend
to
their
satisfaction
:
they
study
,
read
,
pray
,
and
will
be
glad
of
Conference
with
you
,
at
any
time
,
upon
equal
terms
,
if
they
may
be
themselves
believed
.
4.
Even
groundless
scruples
about
the
matter
of
an
unnecessary
Law
,
which
hath
that
which
to
the
weak
both
is
and
will
be
an
appearance
of
evil
,
may
be
sufficient
to
make
it
the
Duty
of
Rulers
to
reverse
their
impositions
,
though
they
be
not
sufficient
to
justifie
the
Scrupulous
.
5.
If
a
man
should
think
that
he
ought
not
to
obey
man
even
when
he
thinketh
it
is
against
the
Commands
of
God
,
though
he
be
uncertain
,
(
as
in
case
of
going
on
an
unquestioned
Warfare
,
or
doing
Doegs
execution
,
&c.
)
yet
it
followeth
not
,
that
[
all
Law
and
Order
is
gone
,
]
as
long
as
all
Laws
and
Orders
stand
that
are
visibly
subservient
to
the
Laws
of
God
,
and
to
his
Soveraignty
,
or
consistent
with
them
,
and
when
the
Subject
submitteth
to
suffering
where
he
dare
not
obey
.
[
On
the
contrary
we
judge
,
that
if
the
Liturgie
should
be
altered
as
is
there
required
,
not
onely
a
multitude
,
but
the
generality
of
the
soberest
and
most
loyal
Children
of
the
Church
of
England
would
justly
be
offended
,
since
such
an
alteration
would
be
a
virtual
Concession
that
this
Liturgie
were
an
intolerable
burden
to
tender
consciences
,
a
direct
cause
of
Schism
,
a
superstitious
usage
,
(
upon
which
pretences
it
is
here
desired
to
be
altered
)
which
would
at
once
both
justifie
all
those
which
have
so
obstinately
separated
from
it
,
as
the
onely
pious
,
tender-conscienced
men
,
and
condemn
all
those
that
have
adhered
to
that
,
in
conscience
of
their
duty
and
loyalty
,
with
their
loss
or
hazard
of
estates
,
lives
and
fortunes
,
as
men
superstitious
,
schismatical
,
and
void
of
Religion
and
Conscience
.
For
this
reason
,
and
th●se
that
follow
,
we
cannot
consent
to
such
an
alteration
as
is
desired
,
till
these
pretences
be
proved
,
which
we
conceive
in
no
wise
to
be
done
in
these
Papers
;
and
shall
give
Reasons
for
this
our
Judgement
.
]
If
the
Liturgie
should
be
altered
,
as
is
here
required
,
and
desired
by
us
,
that
it
could
be
no
just
offence
to
the
generality
(
or
any
)
of
the
soberest
and
most
loyal
Children
of
the
Church
,
(
as
you
speak
)
is
easie
to
be
proved
,
by
laying
together
the
considerations
following
:
1.
Because
it
is
by
themselves
confessed
to
be
alterable
,
as
not
having
it self
its
formal
Constitution
,
till
less
then
two
hundred
years
ago
.
2.
And
themselves
affirm
it
to
be
not
necessary
to
salvation
,
but
a
thing
indifferent
,
while
they
exclude
all
higher
institutions
from
the
power
of
the
Church
.
3.
They
confess
it
lawful
to
serve
God
without
this
Liturgie
,
without
which
he
was
served
by
other
Churches
above
1460
years
,
and
without
which
he
is
now
served
by
other
Churches
,
when
the
contrary
minded
doubt
whether
with
it
he
be
lawfully
served
.
4.
Those
that
desire
the
alteration
,
desire
no
more
then
to
serve
God
as
the
Churches
did
in
the
days
of
the
Apostles
,
that
had
their
most
infallible
conduct
.
5.
And
they
offer
also
such
Forms
as
are
more
unquestionable
as
to
their
congruency
to
the
Word
of
God
,
and
to
the
nature
of
the
several
parts
of
Worship
.
6.
And
yet
though
they
desire
the
surest
concord
,
and
an
universal
Reformation
,
they
desire
not
to
impose
on
others
what
they
offer
,
but
can
thankfully
accept
a
Liberty
to
use
what
is
to
their
own
Consciences
most
unquestionably
safe
,
while
other
men
use
that
which
they
like
better
.
So
that
set
all
this
together
,
with
the
consideration
of
the
necessity
of
the
preaching
the
Word
,
and
Communion
that
is
hereupon
denyed
,
and
you
may
see
it
proved
,
That
to
have
such
a
Liturgie
so
altered
,
that
is
confessed
alterable
,
for
so
desirable
an
end
,
for
the
use
onely
of
those
that
cannot
well
use
it
,
without
urging
others
to
any
thing
that
they
do
themselves
account
unlawful
,
cannot
be
a
matter
of
just
offence
to
the
generality
of
sober
Children
of
the
Church
,
nor
to
any
one
.
And
as
to
the
reason
given
,
it
is
apparently
none
:
For
,
1.
Of
those
that
scruple
the
unlawfulness
of
it
,
there
are
many
that
will
not
peremptorily
affirm
it
unlawful
,
and
condemn
all
that
use
it
,
but
they
dare
not
use
it
doubtingly
themselves
.
2.
When
our
Papers
were
before
you
,
we
think
it
not
just
that
you
should
say
that
it
's
here
desired
to
be
altered
,
on
the
pretence
that
it
is
a
direct
cause
of
Schism
,
and
a
superstitious
usage
:
Have
we
any
such
expressions
?
If
we
have
,
let
them
be
recited
;
if
not
,
it
is
hard
that
this
should
even
by
you
be
thus
affirmed
as
is
said
by
us
,
which
we
have
not
said
.
VVe
have
said
,
[
That
the
Ceremonies
have
been
the
Fountain
of
much
evil
,
occasioning
divisions
,
but
not
what
you
charge
us
to
have
said
in
words
or
sence
.
3.
And
may
not
you
alter
them
without
approving
,
or
seeming
to
approve
the
reason
upon
which
the
alteration
is
desired
,
when
you
have
so
great
store
of
other
reasons
?
The
King
in
his
Declaration
is
far
enough
from
seeming
to
own
the
Charge
against
the
things
which
he
was
pleased
graciously
to
alter
so
far
as
is
there
exprest
.
If
a
Patient
have
a
conceit
that
some
one
thing
would
kill
him
,
if
he
took
it
,
the
Physitian
may
well
forbear
him
in
that
one
thing
,
when
it
is
not
necessary
to
his
health
,
without
owning
his
reasons
against
it
.
If
his
Majesty
have
Subjects
so
weak
as
to
contend
about
things
indifferent
,
and
if
both
sides
erre
,
one
thinking
them
necessary
,
and
the
other
sinful
;
may
he
not
gratifie
either
of
them
without
seeming
to
approve
their
errour
?
By
this
reason
of
yours
he
is
by
other
men
in
such
a
case
necessitated
to
sin
;
for
if
he
settle
those
things
which
some
count
necessary
,
he
seems
to
approve
of
their
opinion
,
that
they
are
necessary
;
if
he
take
them
down
when
others
call
them
sinful
,
he
seems
to
own
their
charge
of
the
sinfulness
.
But
indeed
he
needeth
not
to
do
either
;
he
may
take
them
down
,
or
leave
them
indifferent
;
professedly
for
unity
and
peace
,
and
professedly
disown
the
Errours
on
both
sides
.
We
are
sorry
if
any
did
esteem
these
Forms
and
Ceremonies
any
better
then
mutable
indifferent
Modes
and
Circumstances
of
Worship
;
and
did
hazard
estate
or
life
for
them
as
any
otherwise
esteemed
:
And
we
are
sorry
,
that
by
our
Divisions
the
Adversary
of
Peace
hath
gotten
so
great
an
advantage
against
us
,
as
that
the
Argument
against
necessary
charitable
forbearance
is
fetch'd
from
the
interest
of
the
reputation
of
the
contending
Parties
,
that
things
may
not
be
abated
to
others
which
you
confess
are
indifferent
and
alterable
,
and
which
many
of
them
durst
not
use
,
though
to
save
their
lives
.
And
this
because
it
will
make
them
thought
the
pious
,
tender
conscienc'd
men
,
and
make
others
thought
worse
of
.
But
with
whom
will
it
have
these
effects
?
Those
that
you
call
the
generality
of
the
sober
loyal
children
of
the
Church
,
will
think
never
the
worse
of
themselves
,
because
others
have
liberty
to
live
by
them
,
without
these
things
:
and
the
rest
,
whose
liberties
you
deny
,
will
think
rather
the
worse
of
you
,
then
the
better
,
for
denying
them
their
liberty
in
the
worshipping
of
God.
You
undoubtedly
argue
here
against
the
interest
of
Reputation
,
which
you
stand
for
:
Your
Prefaces
to
your
Indulgencies
,
and
your
open
Professions
;
and
(
if
you
will
needs
have
it
so
)
your
own
Practises
,
will
tell
the
world
loud
enough
,
that
the
things
which
you
adhered
to
with
so
great
hazards
are
still
lawful
in
your
Judgement
,
and
it
will
be
you
honour
,
and
adde
to
your
reputation
,
to
abate
them
to
others
,
when
it
is
in
your
power
to
be
more
severe
.
And
if
you
refuse
it
,
their
sufferings
will
tell
the
world
loud
enough
,
that
for
their
parts
they
still
take
them
to
be
things
unlawful
.
As
for
the
Reasons
by
them
produced
to
prove
them
sinful
,
they
have
been
publickly
made
known
in
the
Writings
of
many
of
them
;
in
Ames
his
fresh
suit
against
the
Ceremonies
,
and
in
the
Abridgement
,
&c.
and
in
Bradshaws
,
Nicolls
,
and
other
mens
Writings
.
[
To
the
first
general
Proposal
,
we
answer
:
That
as
to
that
part
of
it
which
requires
that
the
matter
of
the
Liturgie
may
not
be
private
opinion
or
fancy
,
that
being
the
way
to
perpetuate
Schism
;
the
Church
hath
been
careful
to
put
nothing
into
the
Liturgie
,
but
that
which
is
either
evidently
the
Word
of
God
,
or
what
hath
been
generally
received
in
the
Catholick
Church
;
neither
of
which
can
be
called
private
opinion
:
and
if
the
contrary
can
be
proved
,
we
wish
it
out
of
the
Liturgie
.
]
VVe
call
those
Opinions
which
are
not
determined
Certainties
;
and
though
the
greater
number
should
hold
them
as
Opinions
,
they
are
not
therefore
the
Doctrines
of
the
Church
,
and
therefore
might
be
called
private
Opinions
:
but
indeed
we
used
not
the
word
,
(
that
we
can
finde
:
)
the
thing
that
we
desired
,
was
,
that
the
materials
of
the
Liturgie
may
consist
of
nothing
doubtful
,
or
questioned
among
pious
,
learned
and
Orthodox
persons
.
]
We
said
also
,
That
the
limiting
Church-Communion
to
things
of
doubtful
disputation
,
hath
been
in
all
Ages
the
ground
of
Schism
and
Separation
,
(
which
is
not
to
say
,
that
the
Liturgie
it self
is
a
superstitious
usage
,
or
a
direct
cause
of
Schism
.
)
And
we
cited
the
words
of
a
learned
man
,
(
Mr.
Hales
)
not
as
making
every
word
our
own
,
but
as
a
Testimony
ad
hominem
,
because
he
was
so
highly
valued
by
your selves
,
(
as
we
suppose
)
and
therefore
we
thought
his
words
might
be
more
regarded
by
you
then
our
own
.
2.
Where
you
say
,
[
That
the
Church
hath
been
careful
to
put
nothing
in
the
Liturgie
,
but
that
which
is
either
evidently
the
Word
of
God
,
or
that
which
had
been
generally
received
in
the
Catholick
Church
:
]
VVe
reply
,
1.
VVe
suppose
there
is
little
or
nothing
now
controverted
between
us
,
which
you
will
say
is
evidently
the
VVord
of
God
,
either
the
Forms
or
Ceremonies
,
or
any
of
the
rest
.
2.
If
by
[
in
the
Church
,
]
you
mean
[
not
by
the
Church
,
]
but
by
any
part
in
the
Church
;
how
shall
we
know
that
they
did
well
?
And
if
by
[
the
generality
]
you
mean
not
All
,
but
the
Greater
part
,
you
undertake
the
proof
of
that
which
is
not
easie
to
be
proved
;
it
being
so
hard
to
judge
of
the
majority
of
Persons
in
the
Catholick
Church
,
in
any
notable
differences
.
VVe
do
take
it
for
granted
that
you
limit
not
the
Catholick
Church
,
as
the
Papists
do
,
to
the
Confines
of
the
Roman
Empire
;
but
indeed
we
can
onely
wish
,
that
your
Assertion
were
true
,
while
we
must
shew
it
to
be
untrue
,
if
you
speak
of
the
Primitive
Church
,
or
of
an
universality
of
time
,
as
well
as
place
;
(
if
not
,
it
's
more
against
you
,
that
the
Primitive
Catholick
Church
was
against
you
.
)
The
very
thing
in
question
that
containeth
the
rest
,
[
That
it
's
needful
to
the
peace
of
the
Church
,
that
all
the
Churches
under
one
Prince
should
use
one
Form
of
Liturgie
,
]
was
not
received
by
the
Catholick
Church
,
nor
by
the
generality
in
it
;
when
it
is
so
well
known
that
they
used
diversitie
of
Liturgies
and
Customes
in
the
Roman
Empire
.
The
generality
in
the
Catholick
Church
received
not
the
Lords
Supper
kneeling
,
at
least
on
any
Lords
days
,
when
it
was
forbidden
by
divers
general
Councils
,
and
when
this
prohibition
was
generally
received
as
an
Apostolical
tradition
:
VVe
have
not
heard
it
proved
,
that
the
Surplis
or
Cross
,
as
used
with
us
,
were
received
by
the
universal
Church
:
it
is
a
private
Opinion
not
received
by
the
Catholick
Church
,
that
[
It
is
requisite
that
no
man
should
come
to
the
holy
Communion
,
but
with
a
full
trust
in
Gods
mercy
,
and
with
a
quiet
conscience
,
]
though
it
be
every
mans
duty
to
be
perfect
pro
statu
viatoris
,
yet
it
is
not
requisite
that
no
man
come
till
he
be
perfect
.
He
that
hath
but
a
weak
Faith
,
(
though
not
a
full
trust
)
must
come
to
have
it
strenghtened
:
and
he
that
hath
an
unquit
conscience
,
must
come
to
receive
that
mercy
which
may
quiet
it
.
It
is
a
private
Opinion
,
and
not
generally
received
in
the
Catholick
Church
,
[
That
one
of
the
people
]
may
make
the
publick
Confession
at
the
Sacrament
in
the
name
of
all
those
that
are
minded
to
receive
the
holy
Communion
.
It
is
a
private
,
and
not
generally
received
distinction
,
that
the
Body
of
Christ
makes
clean
our
bodies
,
and
his
Blood
washeth
our
souls
.
It
is
a
doubtful
Opinion
,
to
speak
easily
,
that
when
the
Lords
Supper
is
delivered
with
a
Prayer
not
made
in
the
Receivers
name
,
but
thus
directed
to
him
by
the
Minister
,
[
The
Body
of
our
Lord
Jesus
Christ
,
&c.
preseve
thy
body
and
soul
,
]
it
is
so
intolerable
a
thing
for
the
Receiver
not
to
kneel
in
hearing
the
prayer
,
that
he
must
else
be
thrust
from
the
Communion
of
the
Church
,
and
yet
that
no
Minister
shall
kneel
that
indeed
doth
pray
:
But
he
may
pray
standing
,
and
the
Hearers
be
cast
out
for
standing
at
the
same
words
.
It
is
not
a
generally
received
,
but
a
private
Opinion
,
[
That
every
Parishioner
(
though
impenitent
,
and
conscious
of
his
utter
unfitness
,
and
though
he
●e
in
despair
,
and
think
he
shall
take
his
own
damnation
)
must
be
forced
to
receive
thrice
a
year
;
when
yet
even
those
that
have
not
[
A
full
trust
in
Gods
mercy
,
]
or
have
not
[
a
quiet
conscience
,
]
were
before
pronounced
so
uncapable
,
as
that
none
such
should
come
to
the
Communion
.
]
Abundance
more
such
Instances
may
be
given
,
to
shew
how
far
from
truth
the
Assertion
is
,
that
[
The
Church
hath
been
careful
to
put
nothing
into
the
Liturgie
,
but
that
which
is
either
evidently
the
Word
of
God
,
or
which
hath
been
generally
received
in
the
Catholick
Church
,
]
unless
you
speak
of
some
unhappy
unsuccessful
Carefulness
.
But
we
thankfully
accept
of
your
following
words
,
[
And
if
the
contrary
can
be
proved
,
we
wish
it
out
of
the
Liturgie
,
]
which
we
intreat
you
to
pefso●m
,
and
impartially
receive
our
proofs
.
But
then
we
must
also
intreat
you
,
1.
That
the
Primitive
Churches
Judgement
and
Practise
may
be
preferred
before
the
present
declined
,
much
corrupted
State.
And
2.
If
Gods
Law
rather
then
the
sinful
practises
of
men
breaking
that
Law
,
may
be
the
Churches
Rule
for
Worship
:
For
you
call
us
to
subscribe
to
Art.
19.
that
[
As
the
Church
of
Jerusalem
,
Alexandria
and
Antioch
hath
erred
,
so
also
the
Church
of
Rome
hath
erred
,
not
onely
in
their
living
,
and
manner
of
Ceremonies
,
but
also
in
matters
of
Faith
:
and
saith
Rogers
,
in
Art.
20.
They
are
out
of
the
way
,
which
think
that
either
one
man
,
as
the
Pope
,
or
any
certain
Calling
of
men
,
as
the
Clergie
,
hath
power
to
decree
and
appoint
Rites
or
Ceremonies
,
though
of
themselves
good
,
unto
the
whole
Church
of
God
,
dispersed
over
the
universal
world
.
]
And
indeed
,
if
you
would
have
all
that
corruption
brought
into
our
Liturgie
,
and
Discipline
,
and
Doctrine
,
which
the
Papists
,
Greeks
,
and
others
that
undoubtedly
make
up
the
far
greater
number
of
the
now
universal
Church
do
use
;
you
would
deserve
no
more
thanks
of
God
or
man
,
then
he
that
would
have
all
Kings
,
and
Nobles
,
and
Gentry
levelled
with
the
poor
Commons
,
because
the
latter
are
the
greater
number
;
or
then
he
that
would
have
the
healthful
conformed
to
the
sick
,
when
an
Epidemical
Disease
hath
made
them
the
Majority
;
or
then
he
that
would
teach
us
to
follow
a
multitude
to
do
evil
,
and
to
break
more
then
the
least
Commands
,
because
the
greater
number
break
them
.
We
pray
you
therefore
to
take
it
for
no
justification
of
any
uncertain
or
faulty
passage
in
our
Liturgis
,
though
the
greater
number
now
are
guilty
of
it
.
3.
And
we
must
beseech
you
,
if
the
Churches
Judgement
or
Practise
must
be
urged
,
that
you
would
do
us
the
justice
as
to
imitate
the
ancient
Churches
in
you
sense
of
the
quality
,
and
the
mode
and
measure
of
using
and
imposing
things
,
as
well
as
in
the
materials
used
and
imposed
.
Consider
not
onely
[
whether
you
finde
such
things
received
by
the
ancient
Churches
,
]
but
also
consider
how
they
were
received
,
esteemed
and
used
;
whether
as
necessary
or
indifferent
;
as
points
of
Faith
,
or
doubtful
Opinion
;
whether
forced
on
others
,
or
left
to
their
free
choice
.
If
you
finde
,
that
the
generality
of
the
Antient
Churches
received
the
White
Garment
after
Baptism
,
and
the
tasting
of
Milk
and
Honey
,
as
Ceremonies
freely
,
though
generally
used
;
you
should
not
therefore
force
men
to
use
them
.
If
you
finde
,
that
the
Doctrine
of
the
Mil●ennium
,
or
of
Angels
corporeity
was
generally
received
as
an
Opinion
,
it
will
not
warrant
you
to
receive
either
of
them
as
a
certain
necessary
truth
.
If
you
finde
,
that
the
general
Councils
forbad
Kneeling
in
any
Adoration
on
the
Lords
days
,
but
without
force
against
Dissenters
;
you
may
not
go
deny
the
Sacrament
to
all
that
kneel
,
nor
yet
forbid
them
to
keel
in
praying
.
So
if
you
finde
some
little
parcels
of
our
Liturgie
,
or
some
of
our
Ceremonies
used
as
things
indifferent
,
left
to
choice
,
forced
upon
none
,
but
one
Church
differing
from
another
in
such
usages
or
observances
,
this
will
not
warrant
you
to
use
the
same
things
as
necessary
to
order
,
unity
or
peace
,
and
to
be
forced
upon
all
:
use
them
no
otherwise
then
the
Churches
used
them
.
[
We
heartily
desire
,
that
according
to
this
Proposal
,
great
care
may
be
taken
to
suppress
those
private
Conceptions
of
Prayers
before
and
after
Sermon
,
lest
private
Opinions
be
made
the
matter
of
Prayer
in
Publick
,
as
hath
and
will
be
,
if
private
persons
take
liberty
to
make
Publick
Prayers
.
]
The
desire
of
your
hearts
is
the
grief
of
our
hearts
;
the
Conceptions
of
Prayer
by
a
publick
person
,
according
to
a
publick
rule
,
for
a
publick
use
,
are
not
to
be
rejected
as
private
Conceptions
:
We
had
hoped
you
had
designed
no
such
innovation
as
this
in
the
Church
:
VVhen
we
have
heard
any
say
that
it
would
come
to
this
,
and
that
you
designed
the
suppression
of
the
free
Prayers
of
Ministers
in
the
Pulpit
,
suited
to
the
variety
of
the
subjects
and
occasions
,
we
have
rebuked
them
as
uncharitable
in
passing
so
heavy
a
censure
on
you
:
And
what
would
have
been
said
of
us
a
year
ago
,
if
we
should
have
said
that
this
was
in
your
hearts
?
Nothing
will
more
alienate
the
hearts
of
many
holy
prudent
persons
from
the
Common-Prayer
,
then
to
perceive
that
it
is
framed
and
used
as
an
Instrument
to
shut
out
all
other
Prayers
,
as
the
Ministers
private
Conceptions
.
Such
an
end
and
designe
,
will
make
it
,
under
the
notion
of
a
means
,
another
thing
then
else
it
would
be
,
and
afford
men
such
an
Argument
against
it
,
as
we
desire
them
not
to
have
:
but
we
hope
you
speak
not
the
publick
sense
.
As
the
Apostles
desired
(
as
aforesaid
)
that
all
would
speak
the
same
things
,
without
giving
them
(
that
ever
was
proved
)
a
Form
of
words
to
speak
them
in
;
so
might
we
propose
to
you
,
that
uncertain
opinions
be
made
no
part
of
our
Liturgie
,
without
putting
all
their
words
into
their
mouthes
,
in
which
their
desires
must
be
altered
.
Your
hearty
desire
,
and
the
reason
of
it
,
makes
not
onely
against
extemporary
Prayer
,
but
all
prepared
or
written
Forms
or
Liturgies
that
were
indited
onely
by
one
man
,
and
have
not
the
consent
antecedently
of
others
.
And
do
you
think
this
was
the
course
of
the
Primitive
times
?
Basil
thus
used
his
private
Conceptions
at
C●sarea
,
and
Greg.
Thaumaturgus
before
him
at
Neocesarea
,
and
all
Pastors
in
Justin
Martyrs
and
Tertullians
days
.
And
how
injurious
is
it
to
the
Publick
Officers
of
Christ
,
the
Bishops
and
Pastors
of
the
Churches
,
to
be
called
private
men
?
who
are
publick
persons
in
the
Church
,
if
they
be
not
?
Every
single
person
is
not
a
private
person
,
else
Kings
and
Judges
would
be
so
.
And
have
you
not
better
means
to
shut
out
private
opinions
,
then
the
forbidding
Ministers
praying
in
the
Pulpit
,
according
to
the
variety
of
subjects
and
occasions
?
You
have
first
the
Examination
of
persons
to
be
ordained
,
and
may
see
that
they
be
able
to
speak
sense
,
and
fit
to
manage
their
proper
works
with
judgement
and
discretion
,
before
you
ordain
them
;
And
some
confidence
may
be
put
in
a
man
in
his
proper
calling
and
work
,
to
which
he
is
admitted
with
so
great
care
,
as
we
hope
(
or
desire
)
you
will
admit
them
.
If
you
are
necessitated
to
admit
some
few
that
are
injudicious
,
or
unmeet
,
we
beseech
you
(
not
onely
to
restore
the
many
hundred
worthy
men
laid
by
,
to
a
capacity
,
but
that
you
will
not
so
dishonour
the
whole
Church
,
as
to
suppose
all
such
,
and
to
use
all
as
such
,
but
restrain
those
that
deserve
restraint
,
and
not
all
others
for
their
sakes
:
And
next
,
you
have
a
Publick
Rule
(
the
holy
Scripture
)
for
these
men
to
pray
by
.
And
if
any
of
them
be
intolerably
guilty
of
weaknesses
or
rashness
,
or
other
miscarriages
,
the
words
being
spoken
in
publick
,
you
have
witnesses
enow
,
and
sure
there
is
power
enough
in
Magistrates
and
Bishops
to
punish
them
;
and
if
they
prove
incorrigible
,
to
cast
them
out
.
In
all
other
Professions
these
means
are
thought
sufficient
to
regulate
the
Professors
.
His
Majesty
thinks
it
enough
to
regulate
his
Judges
,
that
he
may
chuse
able
men
,
and
fit
to
be
trusted
in
their
proper
work
;
and
that
they
are
respo●sible
for
all
their
male-administrations
,
without
prescribing
them
Forms
,
beyond
which
they
may
not
speak
any
thing
in
their
Charge
.
Physitians
being
first
tryed
,
and
responsible
for
their
doings
,
are
constantly
trusted
with
the
lives
of
high
and
low
,
without
tying
them
to
give
no
counsel
or
medicine
but
by
the
prescript
of
a
Book
,
or
determination
of
a
Colledge
.
And
it
is
so
undeniable
,
that
your
reason
makes
more
against
Preaching
,
and
for
onely
reading
Homilies
,
as
that
we
must
like
it
the
worse
,
if
not
fear
what
will
become
of
Preaching
also
.
For
,
1.
It
is
known
that
in
Preaching
a
man
hath
far
greater
opportunity
and
liberty
to
vent
a
false
or
private
opinion
,
then
in
Prayer
.
2.
It
is
known
de
eventu
,
that
it
is
much
more
ordinary
.
And
if
you
say
,
[
That
he
speaks
not
the
words
of
the
Church
,
but
his
own
,
nor
unto
God
,
but
man
,
and
therefore
it
is
less
matter
:
]
We
answer
,
It
is
as
considerable
,
if
not
much
more
,
from
whom
he
speaks
,
then
to
whom
he
speaks
as
the
M●nister
of
Christ
,
in
his
stead
and
name
,
2
Cor.
3.
19
,
20.
And
it
is
as
a
higher
,
so
a
more
reverend
thing
to
speak
in
Gods
Name
to
the
people
,
then
in
the
peoples
name
to
God
;
and
to
speak
that
which
we
call
Gods
Word
,
or
Truth
,
or
Message
,
then
that
which
we
call
but
our
own
desire
:
we
make
a
God
a
lyar
,
or
corrupt
in
his
words
,
if
we
speak
a
falshood
in
his
Name
;
we
make
but
our selves
lyars
,
if
we
speak
a
falshood
to
him
in
our
names
:
the
former
therefore
is
the
more
heynous
and
dreadful
abuse
,
and
more
to
be
avoided
:
or
if
but
equally
,
it
shews
the
tende●cy
of
your
reason
,
(
for
we
will
not
say
of
your
designe
,
as
hoping
you
intend
not
to
make
us
Ruff●ans
.
)
We
do
therefore
for
the
sake
of
the
poor
threatned
Church
,
beseech
you
that
you
will
be
pleased
to
repent
of
these
desires
,
and
not
to
prosecute
them
,
considering
that
to
avoid
a
lesser
evil
(
avoidable
by
safer
means
)
you
will
bring
a
far
greater
evil
on
the
Churches
,
and
such
as
is
like
to
strip
these
Nations
of
the
glory
in
which
they
have
excelled
the
rest
of
the
world
▪
even
a
learned
,
able
,
holy
Ministry
,
and
a
people
sincere
,
and
serious
,
and
understanding
in
the
matters
of
their
salvation
.
For
,
1.
As
it
is
well
known
that
an
ignorant
man
may
read
a
Prayer
and
Homily
as
distinctly
and
laudably
as
a
learned
Divine
,
and
so
may
do
the
work
of
a
Minister
,
if
this
be
it
;
so
it
is
known
that
mans
nature
is
so
addicted
to
ease
and
sensual
diversions
,
as
that
multitudes
will
make
no
better
preparations
,
when
they
find
that
no
more
is
necessary
,
when
they
are
as
capable
of
their
places
and
maintenance
if
they
can
but
read
,
and
are
forced
upon
no
exercise
of
their
parts
,
which
may
detect
and
shame
their
ignorance
,
but
the
same
words
are
to
be
read
by
the
ablest
and
ignorantest
man
:
it
is
certain
that
this
will
make
multitudes
idle
in
their
Academical
Studies
,
and
multitudes
to
spend
their
time
idly
all
the
year
,
in
the
course
of
their
Ministry
:
and
when
they
have
no
necessity
that
they
are
sensible
of
,
of
diligent
studies
,
it
will
let
loose
their
f●eshly
voluptuous
inclinations
,
and
they
will
spend
their
time
in
sports
,
and
drinking
,
and
prating
,
and
idleness
;
and
this
will
be
a
Seminary
of
Lust
:
or
they
will
follow
the
world
,
and
drown
themselves
in
Covetousness
and
Ambition
,
and
their
hearts
will
be
like
their
studies
.
As
it
's
the
way
to
have
a
holy
able
Ministry
,
to
engage
them
to
holy
studies
,
to
meditate
on
Gods
Law
day
and
night
;
so
it
's
the
way
to
have
an
ignorant
,
prophane
and
scandalous
Ministry
,
(
and
consequently
Enemies
to
serious
Godliness
in
others
)
to
impose
upon
them
but
such
a
work
,
as
in
ignorance
and
idleness
they
may
perform
as
well
as
the
judicious
and
the
diligent
.
If
it
be
said
,
[
That
their
parts
may
be
tryed
and
exercised
some
other
way
:
]
We
answer
,
Where
should
a
Ministers
parts
be
exercised
,
if
not
in
the
Pulpit
or
the
Church
,
and
in
Catechising
,
in
private
Baptism
and
Communion
,
and
in
the
visitation
of
the
sick
?
their
work
also
is
such
as
a
School-boy
may
do
as
well
as
they
,
their
ignorance
having
the
same
Cloak
,
as
in
publick
.
If
it
be
said
,
[
That
a
Ministers
work
is
not
to
shew
his
parts
:
]
We
answer
,
But
his
Ministerial
work
is
to
shew
men
their
sins
,
and
to
preach
the
wonderful
mysteries
of
the
Gospel
,
to
help
men
to
search
,
and
understand
the
Scriptures
,
and
to
search
,
and
to
know
their
hearts
,
and
to
know
God
in
Christ
,
and
to
hope
for
the
glory
that
is
to
be
revealed
;
and
fervently
to
pray
for
the
success
of
his
endeavours
,
and
the
blessings
of
the
Gospel
on
the
people
,
and
chearfully
to
praise
God
for
his
●arious
benefits
;
which
cannot
be
done
without
Abilities
.
A
●hysitians
work
is
not
to
shew
his
parts
ultimately
,
but
it
is
to
do
that
for
the
cure
of
diseases
which
without
parts
he
cannot
do
;
and
in
the
exercise
of
his
parts
,
(
on
which
the
issue
much
depends
)
to
save
mens
lives
.
The
ostentation
of
his
good
works
,
is
not
the
work
of
a
good
Christian
;
and
yet
he
must
so
let
his
light
shine
before
men
,
that
they
may
see
his
good
works
,
and
glorifie
God.
And
undeniable
experience
tells
us
,
That
God
ordinarily
proportioneth
the
success
and
blessing
to
the
skill
,
and
holiness
,
and
diligence
of
the
Instruments
;
and
blesseth
not
the
labours
of
ignorant
,
ungodly
Drones
,
as
he
doth
the
labours
of
able
faithful
Ministers
.
And
also
that
the
readiest
way
to
bring
the
Gospel
into
contempt
with
the
world
,
and
c●use
all
Religion
to
dwindle
away
into
Formality
first
,
and
then
to
Barbarism
and
Brutishness
,
is
to
let
in
an
ignorant
,
idle
,
vicious
Ministry
,
that
will
become
the
peoples
scorn
:
Yea
,
this
is
the
way
to
extirpate
Christianity
out
of
any
Country
in
the
world
,
which
is
decaying
apace
,
when
men
grow
ignorant
of
the
nature
and
reasons
of
it
,
and
unexperienced
in
its
power
and
delightful
fruits
,
and
when
the
Teachers
themselves
grow
unable
to
defend
it
.
And
we
must
adde
,
That
whatsoever
can
be
expected
duely
to
affect
the
heart
,
must
keep
the
intellect
,
and
all
the
faculties
awake
in
diligent
attention
and
exercise
:
And
in
the
use
of
a
Form
,
which
we
have
frequently
heard
and
read
,
the
faculties
are
not
so
necessitated
and
urged
to
attention
,
and
serious
exercise
,
as
they
be
when
from
our
own
understanding
we
are
set
about
the
natural
work
of
representing
to
others
what
we
discern
and
feel
.
Mans
minde
is
naturally
sloathful
,
and
will
take
its
ease
,
and
remit
its
seriousness
longer
then
it
is
urged
by
necessity
,
or
drawn
out
by
delight
:
When
we
know
beforehand
,
that
we
have
no
more
to
do
,
but
read
a
Prayer
or
Homily
,
we
shall
ordinarily
be
in
danger
of
letting
our
minds
go
another
way
,
and
think
of
other
matters
,
and
be
senceless
of
the
work
in
hand
.
Though
he
is
but
an
Hypocrite
that
is
carried
on
by
no
greater
motive
then
mans
observation
and
approbation
;
yet
is
it
a
help
not
to
be
despised
,
when
even
a
necessity
of
avoiding
just
shame
with
men
,
shall
necessarily
awake
our
invention
,
and
all
our
faculties
to
the
work
,
and
be
a
concurrent
help
with
spiritual
motives
.
And
common
experience
tells
us
,
That
the
best
are
apt
to
loose
a
great
deal
of
their
affection
by
the
constant
use
of
the
same
words
or
forms
.
Let
the
same
Sermon
be
preached
an
hundred
times
over
,
and
try
whether
an
hundred
for
one
will
not
be
much
less
moved
by
it
,
then
they
were
at
first
.
It
is
not
onely
the
common
corruption
of
our
nature
,
but
somewhat
of
innocent
infirmity
that
is
the
cause
of
this
.
And
man
must
cease
to
be
man
,
or
to
be
mortal
,
before
it
will
be
otherwise
.
So
that
the
nature
of
the
thing
,
and
the
common
experience
of
our
own
dispositions
,
and
of
the
effect
on
others
,
assureth
us
,
that
understanding
serious
Godliness
,
is
like
to
be
extinguished
,
if
onely
Forms
be
allowed
in
the
Church
,
on
pretence
of
extinguishing
errors
and
divisions
:
And
though
we
have
concurred
to
offer
you
our
more
corrected
Nepent●es
,
yet
must
we
before
God
and
me●
,
protest
against
the
dose
of
Opium
which
you
here
prescribe
or
wish
for
,
as
that
which
plainly
tendeth
to
cure
the
di●ease
by
the
extinguishing
of
life
,
and
to
unite
us
all
in
a
dead
Religion
.
And
when
the
Prayers
that
avail
must
be
effectual
and
ferve
●t
,
Jam
5.
16.
and
God
will
be
worshipped
in
spirit
and
truth
,
and
more
regardeth
the
f●ame
of
the
heart
,
then
the
comeliness
of
expression
;
we
have
no
reason
to
be
taken
with
any
thing
that
pretends
to
help
the
tongue
,
while
we
are
sure
it
ordinarily
hurts
the
heart
:
And
it
is
not
the
affirmations
of
any
men
in
the
world
,
perswading
us
of
the
harmlessness
of
such
a
course
,
that
can
so
far
un-man
us
,
as
to
make
us
dis-believe
both
our
own
experience
,
and
common
observation
of
the
effects
on
others
.
Yet
we
confess
that
some
Forms
have
their
laudable
use
,
to
cure
that
errour
and
vice
that
lyeth
on
the
other
extream
.
And
might
we
but
sometimes
have
the
liberty
to
interpose
such
words
as
are
needful
to
call
home
and
quicken
attention
and
affection
,
we
should
think
that
a
convenient
conjunction
of
both
might
be
a
well-tempered
means
to
the
common
constitutions
of
most
.
But
still
we
see
the
world
will
run
into
extreams
,
whatever
be
said
or
done
to
hinder
it
.
It
is
but
lately
that
we
were
put
to
it
,
against
one
extream
,
to
defend
the
lawfulness
of
a
Form
of
Liturgie
;
now
the
other
extream
it
troubleth
us
,
that
we
are
forced
against
you
,
even
such
as
you
,
to
defend
the
use
of
such
Prayers
of
the
Pastors
of
the
Churches
,
as
are
necessarily
varied
according
to
subjects
and
occasions
,
while
you
would
have
no
Prayer
at
all
in
the
Church
,
but
such
prescribed
Forms
.
And
why
may
we
not
adde
,
That
whoever
maketh
the
Forms
imposed
on
us
,
if
he
use
them
,
is
guilty
as
well
as
we
of
praying
accordi●g
to
his
private
Conceptions
?
And
that
we
never
said
it
proved
from
Scripture
,
that
Christ
appointed
any
to
such
an
Office
,
as
to
make
Prayers
for
other
Pastors
and
Churches
to
offer
up
to
God
:
and
that
this
being
none
of
the
work
of
the
Apostolical
,
or
common
Ministerial
Office
in
the
Primitive
Church
,
is
no
work
of
any
Office
of
Divine
Institution
.
[
To
that
part
of
the
Proposal
,
That
the
Prayers
may
cons●st
of
nothing
doubtful
,
or
questioned
by
pious
,
learned
and
Orthodox
persons
;
they
not
determining
who
be
those
Orthodox
persons
,
we
must
either
take
all
them
for
Orthodox
persons
,
who
shall
confidently
affirm
themselves
to
be
such
;
and
then
we
say
,
First
,
the
Demand
is
unreasonable
;
for
some
such
as
call
themselves
Orthodox
,
have
qu●stioned
the
prime
Article
of
our
Creed
,
even
the
Divinity
of
the
S●n
of
God
;
and
yet
there
is
no
reason
we
should
part
with
our
Creed
for
that
.
Besides
the
Proposal
requires
impossibility
;
for
there
never
was
,
nor
is
,
●or
can
be
such
Prayers
made
,
as
have
not
been
,
nor
will
be
questioned
by
s●me
wh●
call
themselves
pious
,
learned
and
Orthodox
:
if
by
Orthodox
be
meant
those
who
adhere
to
Scripture
,
and
the
Catholick
Consent
of
Antiquity
,
we
do
not
yet
know
that
any
part
of
our
Liturgie
hath
been
questioned
by
such
.
]
And
may
we
not
thus
mention
Orthodox
persons
to
men
that
profess
they
agree
with
us
in
Doctrinals
▪
unless
we
digress
to
tell
you
who
they
be
?
What
if
we
were
pleading
for
civil
co●cord
among
all
that
a●e
loyal
to
the
King
,
must
we
needs
digress
to
tell
you
who
are
loyal
?
We
are
agreed
in
one
Rule
of
Faith
,
in
one
holy
Scripture
,
and
one
Creed
,
and
differ
not
(
you
say
)
about
the
Doctrinal
part
of
the
39
Art.
And
will
not
all
this
seem
to
tell
you
who
are
Orthodox
?
If
you
are
resolved
to
make
all
that
a
matter
of
Contention
which
we
desire
to
make
a
means
of
Peace
,
there
is
no
remedy
while
you
have
the
Ball
before
you
,
and
have
the
Wind
and
Sun
,
and
the
power
of
contending
without
controul
.
But
we
perceive
,
[
That
the
Catholick
consent
of
Antiquity
,
]
must
go
into
your
definition
of
the
Orthodox
;
but
how
hard
it
is
to
get
a
reconciling
determination
,
what
Ages
shall
go
with
you
,
and
us
,
for
the
true
Antiquity
,
and
what
is
necessary
to
that
consent
that
must
be
called
Catholick
,
is
unknown
to
none
but
the
unexperienced
.
And
indeed
we
think
a
man
that
searcheth
the
holy
Scripture
,
and
sincerely
and
unreservedly
gives
up
his
Soul
to
understand
,
love
and
obey
it
,
may
be
Orthodox
,
without
the
knowledge
of
Church-History
:
we
know
no
universal
Law-Giver
,
nor
Law
to
the
Church
,
but
one
,
and
that
Law
is
the
sufficient
Rule
of
Faith
,
and
consequently
the
test
of
the
truely
Orthodox
,
though
we
refuse
not
Church-History
,
or
other
means
that
may
help
us
to
understand
it
.
And
to
acquaint
you
with
what
you
do
not
know
,
we
our selves
(
after
many
Pastors
of
the
Reformed
Churches
)
do
question
your
Liturgie
,
as
far
as
is
expressed
in
our
Papers
:
And
we
profess
,
[
to
adhere
to
Scripture
,
and
the
Catholick
consent
of
Antiquity
,
]
(
as
described
by
Vincentius
Liniensis
)
If
you
will
say
,
that
our
pretence
and
claim
is
unjust
,
we
call
for
your
Authority
to
judge
our
hearts
,
or
dispose
us
from
the
number
of
the
Orthodox
,
or
else
for
your
proofs
to
make
good
your
accusation
.
But
however
you
judge
,
we
rejoyce
in
the
expectation
of
the
righteous
Judgment
that
shall
finally
decide
the
Controversie
;
to
which
,
from
this
Aspersion
,
we
appeal
.
[
To
th●se
Generals
,
loading
publick
Form
with
Ch.
pomp
garm
.
Imagery
,
and
many
Superfluities
that
creep
into
the
Church
under
the
name
of
Order
and
Dec●ncy
,
i●cumbring
Churches
with
Superfluities
,
over-rigid
reviving
of
obsolete
Customes
,
&c.
We
say
,
that
if
these
Generals
be
intended
as
appliable
to
our
Liturgie
in
particular
,
they
are
gross
and
foul
Slanders
,
contrary
to
their
profession
,
page
ult
.
and
so
either
that
or
this
contrary
to
their
Conscience
;
if
not
,
they
signifie
nothing
to
the
present
business
,
and
so
might
with
more
prudence
and
●andor
have
been
omitted
.
]
You
needed
not
go
a
fishing
for
our
Charge
;
what
we
had
to
say
against
the
Liturgie
,
which
we
now
desired
you
to
observe
,
was
here
plainly
laid
before
you
:
Answer
to
this
,
and
suppose
us
not
to
say
what
we
do
not
,
to
make
your selves
matter
of
reproaching
us
with
gross
and
foul
slanders
.
Onely
we
pray
you
answer
Mr.
Hales
,
as
Mr.
Hales
,
(
whom
we
took
to
be
a
person
of
much
esteem
with
you
)
especially
that
passage
of
his
which
you
take
no
notice
of
,
as
not
being
so
easie
to
be
answered
,
for
the
weight
and
strength
which
it
carries
with
it
,
viz.
that
the
limiting
of
the
Church-Communion
to
things
of
doubtful
disputation
,
hath
been
in
all
Ages
the
ground
of
Schism
and
Separation
;
and
that
he
that
separates
from
suspected
Opinions
,
is
not
the
Separatist
.
And
may
we
not
cite
such
words
of
one
that
we
thought
you
honoured
,
and
would
hear
,
without
contradicting
our
Profession
,
of
not
intending
depravation
or
reproach
against
the
Book
without
going
against
our
Consciences
?
If
we
cite
the
words
of
an
Author
for
a
particular
use
,
(
as
to
perswade
you
of
the
evil
of
laying
the
hurches
unity
upon
unnecessary
things
)
must
we
be
responsible
therefore
for
all
that
you
can
say
against
his
words
in
other
respects
?
We
suppose
you
would
be
loath
your
words
should
have
such
interpretation
,
and
that
you
should
be
under
such
a
Law
for
all
your
Citations
:
Do
as
you
would
be
done
by
.
[
It
was
the
wisdom
of
our
Reformers
to
draw
up
such
a
Liturgie
as
neither
Romanist
nor
Protestant
could
justly
except
against
;
and
therefore
as
the
first
never
charged
it
with
any
positive
Errours
,
but
onely
the
want
of
something
they
conceived
necessary
:
so
it
was
never
found
fault
with
by
th●se
to
whom
the
name
of
Protestants
most
properly
belongs
,
those
that
profess
the
Augustine
Confession
;
and
for
those
who
unlawfully
and
sinfully
brought
it
into
dislike
with
some
people
,
to
urge
the
present
State
of
Affaires
,
as
an
Argument
why
the
Book
should
be
altered
,
to
give
them
satisfaction
,
and
so
that
they
should
take
advantage
by
their
own
unwarrantable
Acts
,
is
not
reasonable
.
]
If
it
be
blameless
,
no
man
can
justly
except
against
it
:
but
that
de
facto
the
Romanists
never
charged
it
with
any
positive
Errours
,
is
an
Assertion
that
maketh
them
reformed
,
and
reconcileable
to
us
,
beyond
all
belief
:
Is
not
the
very
using
it
in
our
own
Tongue
a
positive
Errour
in
their
account
?
Is
it
no
positive
Errour
in
the
Papists
account
,
that
we
profess
[
To
receive
these
Creatures
of
Bread
and
Wine
?
]
Do
they
think
we
have
no
positive
Errour
in
our
Catechism
about
the
Sacrament
,
that
affirmeth
it
to
be
Bread
and
Wine
a
ter
the
Consecration
,
and
makes
but
two
Sacraments
necessary
?
&c.
2.
And
unless
we
were
nearlier
agreed
then
we
are
,
it
seemeth
to
us
no
Commendation
of
a
Liturgie
,
that
the
Papists
charge
it
with
no
positive
Errour
.
3.
That
no
Divines
or
private
men
at
home
,
or
of
forraign
Churches
,
[
that
ever
found
fault
with
the
Liturgie
,
are
such
to
whom
the
name
of
Protestant
properly
belongeth
,
]
is
an
Assertion
that
proveth
not
what
authority
of
Judging
your
Brethren
you
have
,
but
what
you
assume
;
and
commendeth
your
Charity
no
more
,
then
it
commendeth
the
Papists
,
that
they
deny
us
to
be
Catholicks
.
Calvin
and
Bucer
subscribed
the
Augustine
Consession
,
and
so
have
others
that
have
found
fault
with
our
Liturgie
.
4.
If
any
of
us
have
blamed
it
to
the
people
,
it
is
but
with
such
a
sort
of
blame
as
we
have
here
exprest
against
it
to
your selves
;
and
whether
it
be
[
unlawful
and
sinful
]
the
impartial
comparing
of
your
words
with
ours
,
will
help
the
willing
Reader
to
discern
.
But
if
we
prove
indeed
that
it
is
[
defective
and
faulty
that
you
bring
for
an
Offering
to
God
,
]
when
you
or
your
Neighbours
have
a
better
,
which
you
will
not
bring
,
nor
suffer
them
that
would
,
(
Mal.
1.
13.
)
and
that
you
call
evil
good
in
justifying
its
blemishes
,
which
in
humble
modesty
we
besought
you
to
amend
,
or
excuse
us
from
offering
,
then
God
will
better
judge
of
the
unlawful
act
,
then
you
have
done
.
But
you
have
not
proved
that
all
or
most
of
us
have
caused
the
people
at
all
to
dislike
it
;
if
any
of
us
have
,
yet
weigh
our
Argument
,
though
from
the
present
state
of
Affairs
:
or
if
you
will
not
hear
us
,
we
beseech
you
hear
the
many
Ministers
in
England
,
that
never
medled
against
the
Liturgy
,
and
the
many
moderate
Episcopal
Divines
,
that
have
used
it
,
and
can
do
still
,
and
yet
would
earnestly
intreat
you
to
alter
it
,
partly
because
of
what
in
it
needs
alteration
,
and
partly
in
respect
to
the
Commodity
of
others
;
Or
at
least
we
beseech
you
recant
,
and
obliterate
such
passages
as
would
hinder
all
your selves
from
any
Act
of
Reformation
hereabout
,
that
if
any
man
among
you
would
find
fault
with
some
of
the
grosser
things
,
which
we
laid
open
to
you
,
(
tenderly
and
sparingly
)
and
would
●eform
them
,
he
may
not
presently
forfeit
the
reputation
of
being
a
Protestant
.
And
astly
,
we
beseech
you
deny
not
again
the
name
of
Protestants
to
the
Pri●ate
of
Ireland
,
the
Archbishop
of
York
,
and
the
many
others
that
had
divers
meetings
for
the
Reformation
of
the
Liturgie
,
and
who
drew
up
that
Catalogue
of
faults
,
or
points
that
needed
mending
,
which
is
yet
to
beseen
in
print
;
they
took
not
advantage
of
their
own
unwarrantable
Acts
for
the
attempting
of
that
alteration
.
[
The
third
and
fourth
Proposals
may
go
together
,
the
demand
in
both
being
against
Respensals
,
and
alternate
Readings
,
in
Hymnes
,
and
Psams
,
and
L●t●●y
,
&c.
And
that
upon
such
reason
as
doth
in
truth
enforce
the
necessity
of
continuing
them
as
they
are
,
namely
for
edification
.
They
would
take
these
away
,
because
they
do
not
edifie
,
and
upon
that
very
reason
they
sh●uld
continue
,
because
they
do
edifie
:
if
not
by
informing
of
our
reasons
and
understandin●s
,
(
the
Prayers
and
Hymns
were
never
made
for
a
Catechism
)
yet
by
quic●ning
,
continuing
and
uniting
our
devotion
,
which
is
apt
to
f●eeze
▪
or
sleep
,
●r
●●at
in
a
l●ng
continued
Prayer
,
or
F●rm
;
it
is
necessary
therefore
for
the
edifying
of
us
therein
,
to
be
often
called
upon
and
awa●●ned
by
frecuent
Amens
,
to
be
excited
and
stirred
up
by
mutu●l
exultations
,
pr●vocations
,
petitions
,
holy
c●ntentions
and
strivin●s
,
which
shall
m●st
sh●w
his
●wn
,
and
stir
up
others
zeal
to
the
Glory
of
God.
For
this
purpose
alternate
Reading
,
Repetitions
and
Responsals
,
are
far
better
than
a
long
tedious
Pr●yer
:
Nor
is
this
●●r
opini●●
onely
,
but
the
Judgement
of
former
ages
,
as
appears
by
the
practise
of
antient
Christian
Churches
,
and
of
the
Jews
also
.
But
it
seems
they
say
to
be
against
the
Scripture
,
wherein
the
Minister
is
appointed
for
the
people
in
publick
Prayers
,
the
peoples
part
being
to
attend
with
s●lence
,
and
to
declare
their
assent
in
the
close
,
by
saying
Amen
:
if
they
mean
that
the
people
in
publick
Services
must
onely
say
this
word
Amen
,
as
they
can
no
where
prove
it
in
the
Scriptures
,
so
it
doth
certainly
seem
to
them
,
that
it
cannot
be
proved
;
for
they
directly
practise
the
contrary
in
one
of
their
principal
parts
of
Worship
,
singing
of
Psalms
,
where
the
people
bear
as
great
a
part
as
the
Minister
.
If
this
may
be
done
in
Hopkins
,
why
not
in
Davids
Psalms
?
If
in
Metre
,
why
not
in
Prose
?
if
in
a
Psalm
,
why
not
in
a
Letany
?
]
What
is
most
for
edification
,
is
best
known
by
experience
,
and
by
the
reason
of
the
thing
:
for
the
former
,
you
are
not
the
Masters
of
all
mens
experience
,
but
of
your
own
,
and
others
that
have
acquainted
you
with
the
same
,
as
theirs
:
We
also
may
warrantably
profess
in
the
name
of
our selves
,
and
many
thousands
of
sober
pious
persons
,
that
we
experience
that
these
things
are
against
our
edification
;
and
we
beseech
you
do
not
by
us
,
what
you
would
not
do
by
the
the
poor
labouring
servants
of
your
family
,
to
measure
them
all
their
dyet
for
quality
or
quantity
,
according
to
your
own
appetites
,
which
they
think
are
diseased
,
and
would
be
better
,
if
you
work'd
us
as
hard
as
they
:
and
we
gave
you
some
of
the
Reasons
of
our
Judgement
:
1.
Though
we
have
not
said
that
the
people
may
not
in
Psalms
to
God
concur
in
voice
,
(
we
speak
of
Prayer
which
you
should
have
observed
)
and
though
we
onely
concluded
it
agreeable
to
the
Scripture-practise
,
for
the
people
in
prayer
to
say
but
their
Amen
;
yet
knowing
not
from
whom
to
understand
the
will
of
God
,
and
what
is
pleasing
to
him
,
better
then
from
himself
,
we
considered
what
the
Scripture
saith
of
the
ordinary
way
of
publick
Worship
;
and
finding
ordinarily
that
the
people
spoke
no
more
in
prayer
(
as
distinct
from
Psalms
and
Praise
)
then
their
Amen
,
or
meer
consent
,
we
desired
to
imitate
the
surest
pattern
.
2.
As
we
finde
that
the
Minister
is
the
mouth
of
the
people
to
God
in
publick
,
(
which
Scripture
,
and
the
necessity
of
order
do
require
;
)
so
we
were
loath
to
countenance
the
peoples
invading
of
that
sacred
Office
,
so
far
as
they
seem
to
us
to
do
:
1.
By
reading
half
the
Psalms
and
Hymnes
:
2.
By
saying
half
the
Prayers
,
as
the
Minister
doth
the
other
half
:
2.
By
being
one
of
them
the
mouth
of
all
the
rest
in
the
Confession
at
the
Lords
Supper
.
4.
By
being
the
onely
Petitioners
,
in
the
far
greatest
part
of
all
the
Letanie
,
by
their
[
Good
Lord
deliver
us
,
]
and
[
We
beseech
thee
to
hear
us
,
good
Lord
;
]
while
the
Minister
onely
reciteth
the
matter
of
the
matter
of
the
prayer
,
and
maketh
none
of
the
Request
at
all
;
we
fear
lest
by
parity
of
reason
the
people
will
claim
the
work
of
preaching
,
and
other
parts
of
the
Ministerial
Office
:
3.
And
we
mentioned
that
which
all
our
ears
are
witnesses
of
,
that
while
half
the
Psalms
and
Hymns
,
&c.
are
said
by
such
of
the
people
as
can
say
them
,
the
murmur
of
their
voices
in
most
Congregations
is
so
unintelligible
and
confused
,
as
must
hinder
the
edification
of
all
the
rest
;
for
who
is
edified
by
that
which
he
cannot
understand
?
We
know
not
what
you
mean
by
citing
2
Chron.
7.
1
,
4.
Ezra
3.
11.
where
there
is
not
a
word
of
publick
prayer
,
but
in
one
place
of
an
Acclamation
,
upon
an
extraordinary
sight
of
the
glory
of
the
Lord
,
which
made
them
praise
the
Lord
,
and
say
,
[
He
is
good
,
for
his
mercy
is
for
ever
;
]
when
the
prayer
that
went
before
was
such
as
you
call
[
A
long
tedious
prayer
,
]
uttered
by
Solomon
alone
,
without
such
breaks
and
discants
.
And
in
the
other
places
is
no
mention
of
prayer
at
all
,
but
of
singing
praise
;
and
that
not
by
the
people
,
but
by
the
Priests
and
Levites
,
saying
the
same
words
,
[
For
he
is
good
,
for
his
mercy
endures
for
ever
towards
Israel
:
]
The
people
are
said
to
do
no
more
then
shout
with
a
great
shout
,
because
the
foundation
of
the
House
was
laid
;
and
if
shouting
be
it
that
you
would
prove
,
it
's
not
the
thing
in
Question
.
Let
the
ordinary
mode
of
praying
in
Scripture
be
observed
,
in
the
prayers
of
David
,
Solomon
,
Ezra
,
Daniel
,
or
any
other
;
and
if
they
were
by
breaks
,
and
frequent
beginnings
and
endings
,
and
alternate
Interlocutions
of
the
people
,
as
yours
are
,
then
we
will
conform
to
your
mode
,
which
now
offends
us
;
but
if
they
were
not
,
we
beseech
you
reduce
yours
to
the
examples
in
Scripture
:
we
desire
no
other
rule
to
decide
the
Controversie
by
.
As
to
your
Citation
,
1
Socrat.
there
tells
us
of
the
alternate
singing
of
the
Arrians
in
the
reproach
of
the
Orthodox
,
and
that
Chrysostome
(
not
a
Synod
)
compiled
Hymns
to
be
sung
in
opposition
to
them
in
the
streets
,
which
came
in
the
end
to
a
Tumult
and
Bloudshed
.
And
hereupon
he
tells
us
of
the
original
of
alternate
singing
,
viz.
a
pretended
Vi●ion
of
Ignatius
,
that
heard
Angels
sing
in
that
order
.
And
what
is
all
this
to
alternate
Reading
,
and
praying
,
or
to
a
Divine
Institution
,
when
here
is
no
mention
of
reading
or
praying
,
but
of
singing
Hymns
;
and
that
not
upon
pretence
of
Apostolical
Tradition
,
but
a
Vision
of
uncertain
credit
?
Theodore
also
speaketh
onely
of
singing
Psalms
alternately
,
and
not
a
word
of
reading
or
praying
so
;
and
he
fetcheth
that
way
of
singing
also
as
Socrat.
doth
,
but
from
the
Church
at
Antioch
,
and
not
from
any
pretended
Doctrine
or
Practise
of
the
Apostles
:
and
neither
of
them
speaks
a
word
of
the
necessity
of
it
,
or
of
forcing
any
to
it
:
so
that
all
these
your
Citations
,
speaking
not
a
word
so
much
as
of
the
very
Subject
in
question
,
are
marvellously
impertinent
.
The
words
[
Their
Worship
,
]
seem
to
intimate
that
singing
of
Psalms
is
part
[
of
our
Worship
,
]
and
not
of
yours
:
we
hope
you
disown
it
not
;
for
our
parts
we
are
ashamed
of
it
.
Your
distinction
between
Hopkins
and
Davids
Psalms
,
as
if
the
metre
allowed
by
Authority
to
be
sung
in
Churches
,
made
them
to
be
no
more
Davids
Psalms
,
seemeth
to
us
a
very
hard
saying
.
If
it
be
because
it
is
a
Translation
,
then
the
prose
should
be
none
of
Davids
Psalms
neither
,
nor
any
Translation
be
the
S●ripture
.
If
it
be
because
it
is
in
metre
,
then
the
exactest
Translation
in
metre
should
be
none
of
the
Scripture
.
If
because
it
's
done
imperfectly
,
then
the
old
Translation
of
the
Bible
,
used
by
Common-Prayer-Book
,
should
not
be
Scripture
.
As
to
your
reason
for
the
supposed
priority
,
1.
Scripture-examples
telling
us
,
that
the
people
had
more
part
in
the
Psalms
,
then
in
the
Prayers
or
Reading
,
satisfie
us
,
that
God
and
his
Church
then
saw
a
disparity
of
Reason
.
2.
Common
Observation
tells
us
,
That
there
is
more
order
,
and
less
hinderance
of
Edification
in
the
peoples
singing
,
then
in
their
reading
and
praying
together
vocally
.
[
It
is
desired
that
nothing
should
be
in
the
Liturgie
,
which
so
much
as
seems
to
countenance
the
observation
of
Lent
as
a
Religious
Fast
;
and
this
as
an
expedient
to
peace
:
which
is
in
effect
to
desire
,
that
this
our
Church
may
be
contentious
for
peace
sake
,
and
to
divide
from
the
Church-Catholick
,
that
we
may
live
at
unity
among
our selves
:
For
St.
Paul
reckons
them
amongst
the
lovers
of
contention
,
who
shall
oppose
themselves
against
the
custome
of
the
Churches
of
God.
That
the
religious
observation
of
Lent
was
a
custome
of
the
Churches
of
God
,
appears
by
the
testimonies
following
,
Chrys.
Ser.
11.
in
Heb.
10.
Cyrill
.
Catec
.
myst
.
5.
St.
Aug.
Ep.
119
,
ut
40
dies
ante
Pascha
observetur
,
Ecclesiae
consuetudo
roboravit
:
and
St.
Hierom
ad
Marcell
,
says
,
it
was
secundum
traditionem
Apostolorum
:
This
Demand
then
tends
not
to
peace
,
but
Dissention
.
The
fasting
forty
days
may
be
in
imitation
of
our
Saviour
,
for
all
that
is
here
said
to
the
contrary
;
for
though
we
cannot
arrive
to
his
perfection
,
abstaining
wholly
from
meat
so
long
;
yet
we
may
fast
forty
days
together
,
either
Cornelius
his
fast
,
till
three
of
the
Clock
after
noon
,
or
Saint
Peters
fast
,
till
noon
;
or
at
least
Daniels
fast
,
abstaining
from
meats
and
drinks
of
delight
;
and
thus
far
imitate
our
Lord.
]
If
we
had
said
that
the
Church
is
contentious
if
it
adore
God
in
kneeling
on
the
Lords
Days
,
or
use
not
the
White
Garment
,
Milk
and
Honey
after
Baptism
,
which
had
more
pretence
of
Apostolical
tradition
,
and
were
generally
used
more
anciently
then
Lent
,
would
you
not
have
thought
we
wronged
the
Church
?
If
the
purer
times
of
the
Church
have
one
custome
,
and
latter
times
a
contrary
,
which
must
we
follow
?
or
must
we
necessarily
be
contentious
for
not
following
both
?
or
rather
,
may
we
not
by
the
example
of
the
Church
that
changeth
them
,
be
allowed
to
take
such
things
to
be
matters
of
Liberty
,
and
not
Necessity
?
If
we
must
needs
conform
to
the
custom
of
other
Churches
in
such
things
,
or
be
contentious
,
it
is
either
because
God
hath
so
commanded
,
or
because
he
hath
given
those
Churches
authority
to
command
it
:
If
the
former
,
then
what
Churches
or
what
Ages
must
we
conform
to
?
If
all
must
concur
to
be
our
pattern
,
it
will
be
hard
for
us
to
be
acquainted
with
them
so
far
as
to
know
of
such
concurrences
:
And
in
our
Case
we
know
that
many
do
it
not
.
If
it
must
be
the
most
,
we
would
know
where
God
commandeth
us
to
imitate
the
greater
number
,
though
the
worse
;
or
hath
secured
us
that
they
shall
not
be
the
worst
?
or
why
we
are
not
tyed
rather
to
imitate
the
purer
Ages
then
the
more
corrupt
?
If
it
be
said
,
that
the
Church
hath
authority
to
command
us
;
we
desire
to
know
what
Church
that
is
,
and
where
to
be
sound
and
heard
,
that
may
command
England
,
and
all
the
Churches
of
his
Majesties
Dominions
.
If
it
be
said
to
be
a
General
Council
,
1.
No
General
Council
can
pretend
to
more
Authority
then
that
of
Nice
,
whose
20th
Canon
,
back'd
with
tradition
and
common
practise
,
now
binds
not
us
,
and
was
laid
by
without
any
Repeal
by
following
Councils
.
2.
We
know
of
no
such
things
as
General
Councils
,
at
least
that
have
bound
us
to
the
religious
observation
of
Lent.
The
Bishops
of
one
Empire
could
not
make
a
General
Council
.
3.
Nor
do
we
know
of
any
such
power
that
they
have
over
the
universal
Church
,
there
being
no
visible
Head
of
it
,
or
Governours
to
make
universal
Laws
,
but
Christ
,
(
as
Rogers
on
the
20th
Article
fore-cited
shews
)
our
21th
Article
saith
,
That
[
General
Councils
may
not
be
gathered
together
without
the
Commandment
and
Will
of
Princes
:
]
And
doubtless
all
the
Heathens
and
Mahometans
,
and
all
the
contending
Christian
Princes
,
will
never
agree
together
(
nor
never
did
)
to
let
all
their
Christian
Subjects
concur
to
hold
a
General
Council
.
It
saith
also
,
[
And
when
they
be
gathered
together
,
(
for
as
much
as
they
be
an
Assembly
of
men
,
whereof
all
be
not
governed
with
the
Spirit
and
Word
of
God
)
they
may
erre
,
and
sometimes
have
erred
,
even
in
things
pertaining
unto
God
:
therefore
things
ordained
by
them
,
as
necessary
to
salvation
,
have
neither
strength
nor
authority
,
unless
it
may
be
declared
that
they
be
taken
out
of
the
Holy
Scriptures
.
]
And
if
they
may
erre
in
things
pertaining
unto
God
,
and
ordained
by
them
as
necessary
to
salvation
,
much
more
in
lesser
things
.
And
are
we
contentious
if
we
erre
not
with
them
?
Our
39
Article
determineth
this
Controversie
,
saying
,
[
It
is
not
necessary
that
Traditions
and
Ceremonies
be
in
all
places
one
,
or
utterly
like
;
for
at
all
times
they
have
been
divers
,
and
changed
according
to
the
diversitie
of
Countries
,
times
,
and
mens
manners
,
so
that
nothing
be
ordained
against
Gods
Word
.
]
And
after
,
[
Every
particular
,
or
National
Church
,
hath
Authority
to
ordain
,
change
,
or
abolish
Ceremonies
,
or
Rites
of
the
Church
,
ordained
onely
by
Mans
Authority
,
so
that
all
things
be
done
to
edifying
:
]
They
that
believe
not
this
,
should
not
subscribe
it
,
nor
require
it
of
others
.
As
for
the
Testimonies
cited
by
you
,
they
are
to
little
purpose
:
We
deny
not
not
that
the
custome
of
observing
Lent
,
either
fewer
days
or
more
,
was
as
Ancient
as
those
Authors
.
But
first
,
That
Lent
was
not
known
or
kept
in
the
second
or
third
Ages
,
you
may
see
as
followeth
,
Tertul.
de
jejun
.
l.
2.
cap.
14.
pleading
for
the
Montanists
,
[
Si
omnem
in
totum
devotionem
temporum
,
&
dierum
,
&
mensium
,
&
annorum
erasit
Apostolus
,
cur
Pascha
celebramus
anno
circulo
in
mense
primo
?
cur
quadraginta
inde
diebus
in
omni
exulcatione
deturrimus
?
Cur
stationibus
quartam
&
sextam
,
sabbati
dicamus
?
&
jejuniis
Parasceven
?
quanquam
vos
etiam
sabbatum
si
quando
continutatis
;
nunquam
nisi
in
Pascha
jejunandum
,
&c.
And
cap.
15.
excusing
that
rigour
of
their
Fasts
,
[
quantula
est
apud
nos
interdictio
ciborum
,
duus
in
anno
.
Hebdomadas
xerophagiarum
nec
totas
,
exceptis
scilicet
sabbatis
,
&
dominicius
offerimus
Deo
:
The
old
general
Fast
at
that
time
was
onely
the
voluntary
unconstrained
fasting
on
Good
Friday
,
and
after
that
on
one
or
two
days
more
,
and
then
on
six
.
Irenaeus
in
a
Fragment
of
an
Epistle
in
Euseb.
Hist.
Lib.
5.
Cap.
26.
Gr.
Lat.
23.
saith
,
(
the
Controversie
is
not
onely
of
the
day
of
Easter
,
but
of
the
kind
of
Fast
it self
:
for
some
think
they
should
fast
one
day
,
some
two
,
others
more
:
some
measure
their
day
by
forty
hours
of
day
and
night
;
and
this
variety
of
those
that
observe
these
Fasts
,
began
not
now
in
our
Age
,
but
long
before
us
with
our
Ancestors
;
who
,
as
is
most
like
,
propagated
to
posterity
the
custome
which
they
retain
,
as
brought
in
by
a
certain
simplicity
,
and
private
will
;
and
yet
all
these
lived
peaceably
among
themselves
,
and
we
keep
peace
among
our selves
;
and
the
difference
of
Fasting
is
so
far
from
violating
the
consonancy
of
Faith
,
as
that
it
even
commendeth
it
.
]
Thus
Irenaeus
,
(
read
the
rest
of
the
Chapter
)
thus
is
the
true
reading
confessed
by
Bellarmine
,
Rigaltius
,
&c.
and
Dionys.
Alexand.
Ep.
Can.
ad
Basil.
pag.
881.
Balsam
saith
,
[
Nor
do
all
equally
and
alike
sustain
those
six
days
of
fasting
;
but
some
pass
them
all
fasting
,
some
two
,
some
three
,
some
four
,
some
more
.
]
And
the
Catholicks
in
Tert
de
jejun
.
cap.
2.
says
,
Itaque
de
caetero
differentur
jejunandum
,
ex
arbitrio
,
non
ex
imperio
novae
disciplinae
,
pro
temporibus
&
causis
uniuscujusque
sic
&
Apostolos
observasse
,
nul●um
aliud
imponentes
jugum
certorum
,
&
in
commune
omnibus
obeundorum
jejuniorum
:
And
Socrat.
admireth
at
many
Countries
,
that
all
differed
about
the
number
of
days
,
and
yet
all
called
i●
Quadrages●ma
,
lib.
5
c.
22.
Lat.
Gr.
21.
So
Sozomen
lib.
7.
c.
19.
Gr.
&
Niceph.
lib.
12.
cap.
34.
which
may
help
you
to
expound
Hierom
,
and
the
rest
cited
by
you
,
as
Rigaltius
doth
ad
Tertul.
de
jujun
.
118.
as
shewing
that
they
did
it
with
respect
to
Christs
forty
days
fast
,
but
not
as
intending
any
such
thing
themselves
as
any
fast
of
forty
days
.
It
is
against
the
Montanists
,
that
the
Quadrag
.
was
but
once
a
year
,
that
Hierom
useth
the
title
of
Apostolical
tradition
.
And
how
to
expound
him
,
see
Epist.
ad
Lucin
,
[
unaqueque
provincia
abundet
in
suo
sensu
,
&
praecepta
Majorum
leges
Apostolicus
arbitretur
;
]
But
saith
August
.
ad
Casulan
Ep.
86.
[
In
Evangelicis
&
Apostolicis
literis
,
totoque
Instrumento
quod
appellatur
Testamentum
Novum
,
animo
id
revolvens
video
preceptum
esse
jejunium
:
quibus
,
autem
die●us
non
oportet
jejunare
,
&
quibus
oport●at
,
precepto
Domini
vel
Apostolorum
non
invenio
definitum
.
]
And
that
Christians
abstinence
in
Lent
was
voluntary
[
quanto
magis
quisque
vel
minus
voluerit
,
vel
potuerit
,
]
August
.
affirmeth
,
cont
.
Faustum
Manich.
lib.
30.
cap.
5.
And
Socrat.
ubi
supr
.
saith
,
[
ac
quoniam
nemo
de
care
praeceptum
literarum
monumentis
proditum
potest
ostendere
,
perspicuum
est
Apostolos
liberam
potestatem
in
eadem
cujusque
men●i
,
ac
arbitrio
permisisse
:
ut
quisque
nec
metu
,
nec
necessitate
inductus
quod
bonum
sit
ageret
.
]
And
Prosper
de
vit
.
Contempl.
li.
2.
C.
24.
veruntamen
sic
jejunare
,
vel
abstinere
debemus
,
ut
nos
non
jejunandi
,
vel
destinendi
necessitate
subdamus
,
ne
jam
devoti
,
sed
inviti
,
rem
voluntariam
faciamus
.
]
And
Cassianus
,
lib.
2.
col
.
21.
cap.
30.
saith
,
[
In
primitiva
Ecclesia
equale
fuisse
jejunium
per
totum
annum
:
Ac
frigescente
devotione
,
cum
negligerentur
jei●nia
inductum
Quadrag
.
à
Sacerdotibus
.
But
when
you
come
to
describe
your
Fast
,
you
make
amends
for
the
length
,
by
making
it
indeed
no
Fast
;
[
To
abstain
from
meats
and
drinks
of
delight
:
]
where
neither
the
thing
nor
the
delight
is
profitable
to
further
us
in
our
duty
to
God
,
is
that
which
we
take
to
be
the
duty
of
every
Christian
all
the
year
,
as
being
a
part
of
our
mortication
,
and
self-denial
,
who
are
commanded
to
crucifie
the
flesh
,
and
to
make
no
provision
to
satisfie
the
lusts
of
it
,
and
to
subdue
our
bodies
:
but
when
those
meats
and
drinks
do
more
help
then
hinder
us
in
the
service
of
God
,
we
take
it
to
be
our
duty
to
use
them
,
unless
when
some
other
accident
forbids
it
,
that
would
make
it
otherwise
more
hurtful
.
And
for
fasting
till
Noon
,
we
suppose
it
is
the
ordinary
way
of
dyet
to
multitudes
of
Sedentary
persons
,
both
Students
,
and
Trades-men
,
that
find
one
meal
a
day
sufficient
for
nature
:
If
you
call
this
fasting
,
your
poor
Brethren
fast
all
their
life
time
,
and
never
knew
that
it
was
fasting
;
But
to
command
hard
Labourers
to
do
so
,
is
but
to
make
it
a
fault
to
have
health
,
or
to
do
their
necessary
work
.
We
beseech
you
bring
not
the
Clergie
under
the
suspition
of
Gluttony
,
by
calling
our
ordinary
wholsome
temperance
by
the
name
of
fasting
.
Sure
Princes
may
feed
as
fully
and
delightfully
as
we
;
yet
Solomon
saith
,
Wo
to
thee
,
O
Land
,
when
thy
King
is
a
Child
,
and
thy
Princes
eat
in
the
morning
.
Blessed
art
thou
,
O
Land
,
when
thy
King
is
the
Son
of
Nobles
,
and
thy
Princes
eat
in
due
season
,
for
strength
,
and
not
for
drunkenness
;
]
For
meer
sensual
delight
it
is
never
lawful
;
And
when
it
is
for
strength
,
it
is
not
to
be
forbidden
,
unless
when
by
accident
it
will
i●fer
a
greater
good
to
abstain
,
Eccl.
20.
16
,
17.
so
Prov.
31.
4
,
6.
It
is
not
for
Kings
to
drink
wine
,
nor
Princes
strong
drink
:
Give
strong
drink
to
him
that
is
ready
to
perish
,
and
wine
to
those
that
be
of
heavy
hearts
.
[
Nor
does
the
Act
of
Parliament
,
5
of
Eliz.
forbid
it
:
We
dare
not
think
a
Parliament
did
intend
to
forbid
that
which
Christ
his
Church
hath
commanded
.
Nor
does
the
Act
determine
any
thing
about
Lent
Fast
,
but
onely
provide
for
the
maintenance
of
the
Navy
,
and
of
Fishing
in
order
thereunto
,
as
is
plain
by
the
Act.
Besides
,
we
conceive
that
we
must
not
so
interpret
one
Act
,
as
to
contradict
another
,
being
still
in
force
and
unrepealed
.
Now
the
Act
of
1
Eliz.
confirms
the
whole
Liturgie
,
and
in
that
the
religious
keeping
of
Lent
,
with
a
severe
penalty
upon
all
those
,
who
shall
by
open
words
speak
any
thing
in
derogation
of
any
part
thereof
;
and
therefore
that
other
Act
of
5
Elizab.
must
not
be
interpreted
to
forbid
the
religious
keeping
of
Lent.
]
If
when
the
express
words
of
a
Statute
are
cited
,
you
can
so
easily
put
it
off
,
by
saying
(
it
does
not
forbid
it
)
and
you
dare
not
think
that
a
Parliament
did
intend
to
forbid
that
which
Christ
his
Church
hath
commanded
,
)
and
(
you
must
not
interpret
it
as
contradicting
that
Act
which
confirms
the
Liturgie
,
)
we
must
think
that
indeed
we
are
no
less
regardful
of
the
Laws
of
the
Governours
than
you
.
But
first
,
we
understand
not
what
authority
this
is
that
you
set
against
the
King
and
Parliament
,
as
supposing
they
will
not
forbid
what
it
commands
.
You
call
it
Christs
Church
,
we
suppose
you
mean
not
Christ
himself
,
by
his
Apostles
infallibly
directed
and
inspired
.
If
it
be
the
National
Church
of
England
,
they
are
the
Kings
Subjects
;
and
why
may
he
not
forbid
a
Ceremony
which
they
command
?
or
why
should
they
command
it
if
he
forbid
it
?
If
it
be
any
Forreign
Church
,
there
's
none
hath
power
over
us
.
If
it
be
any
pretended
head
of
the
Church
universal
,
whether
Pope
or
general
Council
,
having
power
to
make
Laws
that
bind
the
whole
Church
,
it
is
a
thing
so
copiously
disproved
by
Protestants
against
both
the
Italian
and
French
Papists
,
that
we
think
it
needless
to
confute
it
,
nor
indeed
dare
imagine
that
you
intend
it
.
We
know
not
therefore
what
you
mean
;
But
whatever
you
mean
,
you
seem
to
contradict
the
forecited
Article
of
the
Church
of
England
,
that
makes
all
humane
Laws
about
Rites
and
Ceremonies
of
the
Church
to
be
unchangeable
,
by
each
particular
National
Church
;
And
that
it
is
not
necessary
that
Ceremonies
or
Traditions
be
in
all
places
one
,
or
utterly
like
.
)
We
most
earnestly
beseech
you
be
cautious
how
you
obtrude
upon
us
a
Forreign
Power
,
under
the
name
of
Christs
Church
,
that
may
command
Ceremonies
which
King
and
Parliament
may
not
forbid
;
whether
it
be
one
man
or
a
thousand
,
we
fear
it
is
against
our
Oathes
of
Allegiance
and
Supremacie
,
for
us
to
own
any
such
Power
.
And
(
not
presuming
upon
any
immodest
challenge
)
we
are
ready
in
the
defence
of
those
Oathes
,
and
the
Protestant
Religion
to
prove
against
any
in
an
equal
conference
,
that
there
is
no
such
power
;
and
for
the
Statutes
let
the
words
themselves
decide
the
Controversie
,
which
are
these
:
[
Be
it
enacted
,
That
whosoever
shall
by
Preaching
,
Teaching
,
Writing
,
or
open
Speech
notifie
that
any
eating
of
Fish
,
or
forbearing
of
Flesh
,
mentioued
in
this
Statute
,
is
of
a●y
necessity
for
the
saving
of
the
Soul
of
man
,
or
that
it
is
the
Service
of
God
,
otherwise
than
as
other
politick
Laws
are
and
be
,
that
then
such
persons
shall
be
punished
as
the
spreaders
of
false
News
are
,
and
ought
to
be
]
And
whereas
you
say
the
Act
determines
not
any
thing
about
Lent
Fast
,
it
speaks
against
[
eating
Flesh
on
any
dayes
now
usually
observed
as
Fish-dayes
]
and
Lent
is
such
.
And
the
sense
of
the
Act
for
the
Lyturgy
may
better
be
tryed
by
this
,
which
is
plain
,
than
this
reduced
to
that
which
is
more
obscure
.
[
The
Observation
of
Saints
dayes
is
not
as
of
Divine
,
but
of
Ecclesiastical
Institution
,
and
therefore
it
is
not
necessary
that
they
should
have
any
other
ground
in
Scripture
,
than
all
other
Institutions
of
the
same
nature
;
so
that
they
be
agreeable
to
the
Scripture
in
the
general
end
,
for
the
promoting
●i●ty
;
and
the
observation
of
them
was
ancient
,
as
appears
by
the
Rituals
and
Lyturgies
,
and
by
the
joint
consent
of
Antiquity
,
and
by
the
antient
Translations
of
the
Bible
,
as
the
Syriack
and
Ethiopick
,
where
the
Lessons
appointed
for
Holy
dayes
are
noted
and
set
down
,
the
former
of
which
was
made
neer
the
Apostles
times
:
Besides
,
our
Saviour
himself
kept
a
Feast
of
the
Churches
Institution
,
viz.
the
Feast
of
the
Dedication
,
St.
John
10.
22.
The
chief
end
of
these
dayes
being
not
Feasting
,
but
exercise
of
Holy
Duties
,
they
are
fitter
called
Holy-dayes
than
Feastivals
;
and
though
they
be
all
of
like
nature
,
it
doth
not
follow
that
they
are
equal
;
the
People
may
be
dispensed
with
for
their
work
,
after
the
Service
,
as
Authority
pleases
.
The
other
names
are
left
in
the
Calender
,
not
that
they
should
be
so
kept
as
Holy-dayes
,
but
they
are
useful
for
the
preservation
of
their
memories
,
and
for
other
reasons
,
as
for
Leases
,
Law-dayes
,
&c.
]
Repl.
The
antiquity
of
the
Translations
mentioned
,
is
far
from
being
of
determinate
certainty
;
we
rather
wish
than
hope
,
that
the
Syriack
could
be
proved
to
be
made
neer
the
Apostles
times
.
But
however
the
things
being
confessed
of
humane
Institution
,
and
no
forreign
Power
having
any
authority
to
command
his
Majesties
Subjects
,
and
so
the
imposition
being
only
by
our
own
Governours
,
we
humbly
crave
that
they
may
be
left
indifferent
,
and
the
Unity
or
Peace
of
the
Church
,
or
Liberty
of
the
Ministers
not
laid
upon
them
.
Sect.
1.
[
This
makes
all
the
Lyturgy
void
,
if
every
Minister
may
put
in
,
and
leave
out
at
his
discretion
.
]
Repl.
You
mistake
us
;
we
speak
not
of
putting
in
,
and
leaving
out
of
the
Liturgy
;
but
of
having
leave
to
intermix
some
Exhortations
or
Prayers
besides
,
to
take
off
the
deadness
which
will
follow
,
if
there
be
nothing
but
the
stinted
Forms
;
we
would
avoid
both
the
extream
that
would
have
no
Forms
,
and
the
contrary
extream
that
would
have
nothing
but
Forms
;
but
if
we
can
have
nothing
but
extreams
,
there
's
no
remedy
;
it
's
not
our
fault
:
And
this
moderation
and
mixture
which
we
move
for
,
is
so
far
from
making
all
the
Lyturgy
void
,
that
it
would
do
very
much
to
make
it
attain
its
end
,
and
would
heal
much
of
the
distemper
which
it
occasioneth
,
and
consequently
would
do
much
to
preserve
the
reputation
of
it
.
As
for
instance
,
if
besides
the
Forms
in
the
Lyturgy
,
the
Minister
might
,
at
Baptism
,
the
Lords
Supper
,
Marriage
,
&c.
interpose
some
suitable
Exhortation
or
Prayer
,
upon
special
occasion
,
when
he
finds
it
needful
:
should
you
deny
this
at
the
visitation
of
the
sick
,
it
would
seem
strange
;
and
why
may
it
not
be
granted
at
other
times
?
It
is
a
matter
of
far
greater
trouble
to
us
,
that
you
would
deny
us
and
all
Ministers
the
Liberty
of
using
any
other
Prayers
besides
the
Lyturgy
,
than
that
you
impose
these
.
Sect.
2.
[
The
Gift
,
or
rather
Spirit
of
Prayer
,
consists
in
the
inward
Graces
of
the
Spirit
,
not
in
extempore
expressions
,
which
any
man
of
natural
parts
,
having
a
voluble
tongue
,
and
audacity
,
may
attain
to
,
without
any
special
Gift
.
]
Repl.
All
inward
Graces
of
the
Spirit
,
are
not
properly
called
the
Spirit
of
Pray●r
;
nor
is
the
Spirit
of
Prayer
,
that
Gift
of
Prayer
which
we
speak
of
;
nor
did
we
call
it
by
the
name
of
a
special
Gift
;
nor
did
we
deny
that
ordinary
men
of
natural
parts
,
and
voluble
tongues
may
attain
it
:
But
yet
we
humbly
conceive
,
that
as
there
is
a
Gift
of
Preaching
,
so
also
of
Prayer
,
which
God
bestoweth
in
the
use
of
means
,
diversified
much
according
to
mens
natural
parts
,
and
their
diligence
,
as
other
acquired
abilities
are
;
but
also
much
depending
on
that
Grace
that
is
indeed
special
,
which
maketh
men
love
and
rellish
the
holy
Subjects
of
such
Spiritual
studies
,
and
the
holy
exercise
of
those
Graces
that
are
the
soul
of
Prayer
,
and
consequently
making
men
follow
on
such
exercises
with
delight
and
diligence
,
and
therefore
with
success
;
and
also
God
is
free
in
giving
or
denying
his
Blessing
to
mans
endeavours
:
If
you
think
there
be
no
Gift
of
Preaching
,
you
will
too
dishonourably
level
the
Ministry
.
If
reading
be
all
the
Gift
of
Prayer
or
Preaching
,
there
needs
no
great
understanding
or
learning
to
it
;
nor
should
Coblers
and
Tinkers
be
so
unfit
men
for
the
Ministry
as
they
are
thought
,
nor
would
the
reason
be
very
apparent
why
a
Woman
mightnot
speak
by
Preaching
or
Praying
in
the
Church
.
Sect.
3.
[
But
if
there
be
any
such
Gift
as
is
pretended
,
it
is
to
be
subject
to
the
Prophets
,
and
to
the
Order
of
the
Church
.
]
Repl.
The
Text
speaks
,
(
as
Dr.
Hammond
well
shews
)
of
a
subjection
to
that
Prophet
himself
who
was
the
Speaker
:
Inspiration
excluded
not
the
prudent
exercise
of
Reason
;
but
it
is
a
strange
ordering
,
that
totally
excludeth
the
thing
ordered
.
The
Gift
of
Preaching
(
as
distinct
from
Reading
)
is
to
be
orderly
,
and
with
due
subjection
exercised
;
but
not
to
be
on
that
pretence
extinguished
and
cast
out
of
the
Church
:
And
indeed
if
you
should
command
it
,
you
are
not
to
be
obeyed
,
whatever
we
suffer
.
And
why
then
should
the
Gift
of
Prayer
(
distinct
from
Reading
)
be
cast
out
?
Sect.
4.
[
The
mischiefs
that
come
by
idle
,
impertinent
,
ridiculous
,
sometimes
seditious
,
impious
,
and
blasphemous
expressions
,
under
pretence
of
the
Gift
,
to
the
dishonour
of
God
,
and
scorn
of
Religion
,
being
far
greater
than
the
pretended
good
of
exercising
the
Gift
;
it
is
fit
that
they
who
desire
such
liberty
in
publick
devotions
,
should
first
give
the
Church
security
,
that
no
private
opinions
should
be
put
into
their
Prayers
,
as
is
desired
in
the
first
proposal
,
and
that
nothing
contrary
to
the
Faith
,
should
be
uttered
before
God
,
or
offered
up
to
him
in
the
Church
.
]
Repl.
The
mischiefs
which
you
pretend
,
are
inconveniences
attending
humane
imperfeotion
,
which
you
would
cure
with
a
mischief
.
Your
Argument
from
the
Abuse
,
against
the
Use
,
is
a
palpable
fallacy
,
which
cast
out
Physitians
in
some
Countries
,
and
rooted
up
Vines
in
others
,
and
condemneth
the
reading
of
the
Scriptures
in
a
known
tongue
among
the
Papists
.
If
the
Apostles
(
that
complained
then
so
much
of
divisions
,
and
Preaching
false
doctrine
,
and
in
envy
,
and
strife
)
had
thought
the
way
of
cure
had
been
in
sending
Ministers
about
the
world
with
a
Prayer-book
or
Sermon
book
,
and
to
have
tyed
them
only
to
read
,
either
one
or
both
of
these
,
no
doubt
but
they
would
have
been
so
regardful
of
the
Church
,
as
to
have
composed
such
a
Prayer-book
or
Sermon
book
themselves
,
and
not
left
us
to
the
uncertainties
of
an
Authority
not
infallible
,
nor
to
the
divisions
that
follow
the
impositions
of
a
questionable
Power
,
or
that
which
unquestionably
is
not
universal
,
and
therefore
can
procure
no
universal
Concord
.
If
one
man
among
you
draw
up
a
Form
of
Prayer
,
it
is
his
single
conception
;
and
why
a
man
as
learned
and
able
,
may
not
be
trusted
to
conceive
a
Prayer
for
the
use
of
a
single
Congregation
,
without
the
dangers
mentioned
by
you
,
as
one
man
to
conceive
a
Prayer
for
all
the
Churches
in
a
Diocess
,
or
a
Nation
,
we
know
not
.
These
words
[
that
the
mischief
is
greater
than
the
pretended
good
]
seem
to
express
an
unjust
accusation
of
ordinary
conceived
Prayer
,
and
a
great
undervaluing
of
the
benefits
:
If
you
would
intimate
that
the
Crimes
expressed
by
you
are
ordinarily
found
in
Ministers
Prayers
,
we
that
hear
such
much
more
frequently
than
you
,
must
profess
we
have
not
found
it
so
(
allowing
men
their
different
measures
of
exactness
,
as
you
have
even
in
writing
.
)
Nay
,
to
the
praise
of
God
we
must
say
,
that
multitudes
of
private
men
can
ordinarily
pray
,
without
any
such
imperfection
as
should
nauseate
a
sober
person
;
and
with
such
seriousness
and
aptness
of
expression
,
as
is
greatly
to
the
benefit
and
comfort
of
our selves
when
we
joyn
with
them
.
And
if
such
general
accusations
may
serve
in
a
matter
of
publick
and
common
fact
,
there
is
no
way
for
the
justification
of
the
Innocent
:
And
that
it
is
no
such
common
Guilt
,
will
seem
more
propable
to
them
that
consider
,
that
such
conceived
Prayers
,
both
prepared
,
and
extemporate
,
have
been
ordinarily
used
in
the
Pulpits
in
England
and
Scotland
,
before
our
dayes
till
now
,
and
there
hath
been
power
enough
(
in
the
Bishops
and
others
before
the
Wars
)
to
punish
those
that
speak
ridiculously
,
seditiously
,
impiously
,
or
blasphemously
:
And
yet
so
few
are
the
instances
(
even
where
jealousie
was
most
busie
)
of
Ministers
punished
,
or
once
accused
of
any
such
fault
in
Prayer
,
as
that
we
find
it
not
easie
to
remember
any
considerable
number
of
them
;
there
being
great
numbers
punished
for
not
reading
the
Book
for
playing
on
the
Lord's
dayes
,
or
for
Preaching
too
oft
,
and
such
like
,
for
one
that
was
ever
questioned
for
such
kind
of
praying
.
And
the
former
shewed
that
it
was
not
for
want
of
will
to
be
severe
,
that
they
spared
them
as
to
the
later
.
And
if
it
be
but
few
that
are
guilty
of
any
intolerable
faults
of
that
nature
in
their
Prayers
,
we
hope
you
will
not
go
on
to
believe
that
the
mischiefs
that
come
by
the
failings
of
those
few
,
are
far
greater
than
the
benefit
of
conceived
Prayer
by
all
others
:
We
presume
not
to
make
our
experiences
the
measure
of
yours
,
or
other
mens
;
you
may
tell
us
what
doth
most
good
or
hurt
to
your selves
,
and
those
that
have
so
communicated
their
experiences
to
you
:
But
we
also
may
speak
our
own
,
and
others
that
have
discovered
them
to
us
;
and
we
must
seriously
profess
,
that
we
have
found
far
more
benefit
to
our selves
,
and
to
our
Congregations
(
as
far
as
our
Conference
and
Converse
with
them
,
and
our
observation
of
the
effects
alloweth
us
to
discern
)
by
conceived
Prayers
,
than
by
the
Book
of
Common
Prayer
:
we
find
that
the
benefit
of
conceived
Prayers
is
to
keep
the
mind
in
serious
imployment
,
and
to
awaken
the
affections
,
and
make
us
fervent
and
importunate
.
And
the
inconvenience
,
is
,
that
some
weak
men
are
apt
,
as
in
Preaching
and
Conference
,
so
in
Prayer
,
to
shew
their
weakness
,
by
some
unapt
expressions
or
disorder
;
which
is
an
evil
no
way
to
be
compared
with
the
fore-mentioned
good
,
considering
that
it
is
but
in
the
weak
,
and
that
if
that
weakness
be
so
great
as
to
require
it
,
Forms
might
be
imposed
on
those
few
,
without
imposing
them
on
all
for
ther
sakes
,
(
as
we
force
not
all
to
use
spectacles
or
Crutches
,
because
some
are
pur-blind
or
lame
,
)
and
considering
that
God
heareth
not
Prayers
for
the
Rhetorick
,
and
handsome
Cadencies
and
neatness
of
expressions
,
but
will
bear
more
with
some
incuriosity
of
words
(
which
yet
we
plead
not
for
)
than
with
an
hypocritical
,
formal
,
heartless
,
lip-service
;
for
he
knoweth
the
meaning
of
the
Spirit
,
even
in
the
groans
,
which
are
not
uttered
in
words
.
And
for
the
Common
Prayer
,
our
observation
telleth
us
,
that
though
some
can
use
it
judiciously
,
seriously
,
and
we
doubt
not
profitably
,
yet
as
to
the
most
of
the
vulgar
,
it
causeth
a
relaxing
of
their
attention
and
intention
,
and
a
lazy
taking
up
with
a
Corps
or
image
of
devotion
,
even
the
service
of
the
lips
,
while
the
heart
is
little
sensible
of
what
is
said
:
And
had
we
not
known
it
,
we
should
have
thought
it
incredible
,
how
utterly
ignorant
abundance
are
of
the
sense
of
the
words
which
they
hear
and
repeat
themselves
from
day
to
day
,
even
about
Christ
himself
,
and
the
essentials
of
Christianity
:
It
is
wonderful
to
us
to
observe
that
rational
Creatures
,
can
so
commonly
separate
the
words
from
all
the
sense
and
Life
.
So
great
a
help
or
hinderance
even
to
the
understanding
,
is
the
awakening
,
or
not
awakening
of
the
affections
,
about
the
things
of
God
:
And
we
have
already
shewed
you
many
unfit
expressions
in
the
Common
Prayer
Book
,
especially
in
the
Epistles
and
Gospels
,
through
the
faultiness
of
your
Translation
,
as
Eph.
3.
15.
[
Father
of
all
that
is
called
[
Father
in
Heaven
and
Earth
]
and
that
Christ
was
found
in
his
apparel
as
a
man
]
[
that
Mount
Sinai
,
is
Agar
in
Arabia
,
and
bordereth
upon
the
City
now
called
Jerusalem
]
Gal.
4.
25.
[
This
is
the
sixth
Month
which
is
barren
]
Luke
1.
[
And
when
men
be
drunk
]
Joh.
2.
with
many
such
like
;
which
are
parts
of
your
publick
Worship
:
and
would
you
have
us
hence
conclude
,
that
the
mischiefs
of
such
expressions
are
greater
than
all
the
benefits
of
that
Worship
?
And
yet
there
is
this
difference
in
the
Cases
,
that
weak
and
rash
Ministers
were
but
here
and
there
one
,
but
the
Common
Prayer
is
the
Service
of
every
Church
and
every
day
:
Had
we
heard
any
in
extemporary
Prayers
use
such
unmeet
expressions
,
we
should
have
thought
him
worthy
of
sharp
reprehension
,
yea
,
though
he
had
been
of
the
younger
or
weaker
sort
.
Divers
other
unfit
expressions
are
mentioned
,
in
the
exceptions
of
the
late
Arch-Bishop
of
York
,
and
Primate
of
Ireland
,
and
others
(
before
spoken
of
)
and
there
is
much
in
the
prejudice
,
or
diseased
curiosity
of
some
Hearers
,
to
make
words
seem
idle
,
impertinent
,
or
ridiculous
,
which
are
not
so
(
and
which
perhaps
they
understand
not
)
:
some
thought
so
of
the
inserting
in
the
late
Prayer
Book
,
the
private
opinion
of
the
souls
of
the
departed
,
praying
for
us
,
and
our
praying
for
the
benefit
of
their
Prayers
.
As
for
the
Security
which
you
call
for
,
(
though
,
as
is
shewed
,
you
have
given
us
none
at
all
against
such
errors
in
your
Forms
,
yet
)
we
have
before
shewed
you
,
that
you
have
as
much
,
as
among
imperfect
men
can
be
expected
:
The
same
that
you
have
,
that
Physitians
shall
not
murder
men
,
and
that
Lawyers
and
Judges
shall
not
undo
men
,
and
that
your
Pilot
shall
not
cast
away
the
Ship
:
you
have
the
power
in
your
hands
,
of
taking
or
refusing
,
as
they
please
or
displease
you
;
and
of
judging
them
by
a
known
Law
,
for
their
proved
miscarriages
,
according
to
the
quality
of
them
;
and
what
would
you
have
more
?
Sect.
5.
[
To
prevent
which
mischiefs
,
the
former
Ages
knew
no
better
way
,
than
to
forbid
any
Prayers
in
publick
,
but
such
as
were
prescribed
by
publick
Authority
.
Con.
Carthag
.
Can.
106.
Milen
.
Can.
12.
]
Repl.
To
what
you
alledge
out
of
two
Councils
,
we
answer
,
1.
The
acts
of
more
venerable
Councils
are
not
now
at
all
observed
,
(
as
Nice
1.
Can.
ult
.
&c.
)
nor
many
of
these
same
which
you
Cite
.
2.
The
Scripture
,
and
the
constant
practice
of
the
more
antient
Church
allowed
what
they
forbid
.
3.
Even
these
Canons
shew
that
then
the
Churches
thought
not
our
Lyturgy
to
be
necessary
to
their
Concord
;
nor
indeed
had
then
any
such
form
imposed
on
all
,
or
many
Churches
to
that
end
;
for
the
Can.
of
Coun.
Carthag
.
(
we
suppose
you
meant
Coun.
3.
Can.
23.
)
mentioneth
Prayers
even
at
the
Altar
,
and
alloweth
any
man
to
describe
and
use
his
own
Prayers
,
so
he
but
first
cum
instructioribus
Fratribus
eas
conferre
,
take
advice
about
them
with
the
abler
Brethren
.
If
there
had
been
a
stated
Form
before
imposed
on
the
Churches
,
what
room
could
there
be
for
this
course
?
And
even
this
much
seems
but
a
caution
made
newly
upon
some
late
abuse
of
Prayer
.
The
same
we
say
,
de
Concil
.
Malevit
.
Can.
12.
if
they
were
but
a
prudentioribus
tractatae
,
vel
comprobatae
in
Synodo
,
new
Prayers
might
by
any
man
at
any
time
be
brought
in
;
which
sheweth
they
had
no
such
stated
publick
Lyturgy
,
as
is
now
pleaded
for
;
and
even
this
seemeth
occasioned
by
Pelagianism
,
which
by
this
caution
they
would
keep
out
.
We
hope
your
omission
of
our
eighth
Desire
(
for
the
use
of
the
new
Translation
)
intimateth
your
Grant
,
that
it
shall
be
so
:
But
we
marvel
then
that
we
find
among
your
Concessions
the
alteration
of
no
part
but
the
Epistles
and
Gospels
.
[
As
they
would
have
no
Saints
dayes
observed
by
the
Church
,
so
no
Apocriphal
Chapter
read
in
the
Church
;
but
upon
such
a
reason
as
would
exclude
all
Sermons
,
as
well
as
Apocripha
,
viz.
because
the
holy
Scriptures
contain
in
them
all
things
necessary
,
either
in
Doctrine
to
be
believed
,
or
in
duty
to
be
practised
:
If
so
,
why
so
many
unnecessary
Sermons
?
why
any
more
but
reading
of
Scriptures
?
if
notwithstanding
their
sufficiency
,
Sermons
be
necessary
,
there
is
no
reason
why
these
Apocriphal
Chapters
should
not
be
as
useful
,
most
of
them
containing
excellent
Discourses
,
and
Rules
of
morality
;
it
is
heartily
to
be
wished
that
Sermons
were
as
good
:
if
their
fear
be
,
that
by
this
means
those
Books
may
come
to
be
of
equal
esteem
with
the
Canon
,
they
may
be
secured
against
that
by
the
title
which
the
Church
hath
put
upon
them
,
calling
them
Apocriphal
;
and
it
is
the
Churches
Testimony
which
teacheth
us
this
difference
;
and
to
leave
them
out
,
were
to
cross
the
Practise
of
the
Church
in
former
Ages
.
]
Repl.
We
hoped
when
our
desires
were
delivered
in
writing
,
they
would
have
been
better
observed
and
understood
;
we
asked
not
[
that
no
Apocriphal
Chapter
may
be
read
in
the
Church
]
but
that
none
may
be
read
[
as
Lessons
:
]
For
so
the
Chapters
of
holy
Scripture
there
read
are
called
in
the
Boo●
;
and
to
read
them
in
the
same
place
,
under
the
same
Title
,
without
any
sufficient
note
of
distinction
,
or
notice
given
to
the
People
,
that
they
are
not
Canonical
Scripture
(
they
being
also
bound
with
our
Bibles
)
is
such
a
temptation
to
the
vulgar
to
take
them
for
Gods
Word
,
as
doth
much
prevail
,
and
is
like
to
do
so
still
:
And
when
Papists
second
it
with
their
confident
affirmations
,
that
the
Apocriphal
Books
are
Canonical
,
(
well
refelled
by
one
of
you
,
the
R.
Reverend
Bishop
of
Durham
,
)
we
should
not
needlesly
help
on
their
success
.
If
you
cite
the
Apocripha
as
you
do
other
human
Writings
,
or
read
them
as
Homilies
,
(
when
and
where
there
is
reason
to
read
such
)
we
spake
not
against
it
.
To
say
that
the
People
are
secured
by
the
Churches
calling
them
Apocripha
,
is
of
no
force
till
experience
be
proved
to
be
disregardable
,
and
till
you
have
proved
that
the
Minister
is
to
tell
the
People
at
the
reading
of
ever
such
Chapter
,
that
it
is
but
Apocriphal
,
and
that
the
People
all
understand
Greek
,
so
well
as
to
know
what
Apocriphal
signifieth
.
The
more
sacred
and
honourable
are
these
Dictates
of
the
holy
Ghost
recorded
in
Scripture
,
the
greater
is
the
sin
by
reading
the
Apocripha
,
without
sufficient
distinction
to
make
the
People
believe
,
that
the
Writings
of
man
are
the
Revelation
and
Laws
of
God
:
And
also
we
speak
against
the
reading
of
the
Apocripha
,
as
it
excludeth
much
of
the
Canonical
Scriptures
,
and
taketh
in
such
Books
in
their
steads
,
as
are
commonly
reputed
fabulous
.
By
thus
much
you
may
see
how
you
lost
your
Answer
by
mistaking
us
,
and
how
much
you
will
sin
against
God
by
denying
our
desires
.
[
That
the
Minister
should
not
read
the
Communion
Service
at
the
Communion
Table
,
is
not
reasonable
to
demand
,
since
all
the
Primitive
Church
used
it
;
and
if
we
do
not
observe
that
Golden
Rule
of
the
venerable
Council
of
Nice
[
let
antient
Customs
prevail
]
till
reason
plainly
requires
the
contrary
,
we
shall
give
offence
to
sober
Christians
,
by
a
causless
departure
from
Catholick
usage
,
and
a
greater
advantage
to
enemies
of
our
Church
,
then
our
Brethren
I
hope
would
willingly
grant
.
The
Priest
standing
at
the
Communion
Table
,
seemeth
to
give
us
an
invitation
to
the
holy
Sacrament
,
and
minds
us
of
our
duty
,
viz.
to
receive
the
holy
Communion
,
some
at
least
every
Sunday
;
and
though
we
neglect
our
duty
,
it
is
fit
the
Church
should
keep
her
standing
.
Repl.
We
doubt
not
but
one
place
in
it self
,
is
as
lawful
as
another
;
but
when
you
make
such
differences
as
have
misleading
intimations
,
we
desire
it
may
be
forborn
.
That
all
the
Primitive
Church
used
when
there
was
no
Communion
in
the
Sacrament
,
to
say
Service
at
the
Communion
Table
,
is
a
crude
Assertion
,
that
must
have
better
proof
before
we
take
it
for
convincing
;
And
it
is
not
probable
,
because
they
had
a
Communion
every
Lords
day
;
And
if
this
be
not
your
meaning
,
you
say
nothing
to
the
purpose
:
To
prove
they
used
it
when
there
was
a
Communion
,
is
no
proof
that
they
used
it
when
there
was
none
:
And
you
your selves
disuse
many
things
more
Universally
practised
then
this
can
at
all
be
fairly
pretended
to
have
bin
:
The
Council
of
Nice
gives
no
such
golden
Rule
as
you
mention
;
A
Rule
is
a
general
,
applyable
to
particular
Cases
;
The
Council
onely
speakes
of
one
particular
.
[
Let
the
ancient
Custom
continue
in
Aegypt
,
Lybia
,
and
Pentapolis
,
that
the
Bishop
of
Alexandria
have
the
Power
of
them
all
.
]
The
Council
here
confirmeth
this
particular
Custom
,
but
doth
not
determine
in
general
of
the
Authority
of
Custom
.
That
this
should
be
called
a
Catholick
usage
,
shewes
us
how
partially
the
word
(
Catholick
)
is
sometime
taken
:
And
that
this
much
cannot
be
granted
us
,
lest
we
advantage
the
Enemies
of
the
Church
,
doth
make
us
wonder
whom
you
take
for
its
Enemies
,
and
what
is
that
advantage
which
this
will
give
them
;
But
we
thank
you
that
here
we
find
our selves
called
Brethren
,
when
before
we
are
not
so
much
as
spoken
to
,
but
your
speech
is
directed
to
some
other
(
we
know
not
whom
)
concerning
us
.
Your
reason
is
that
which
is
our
reason
to
the
contrary
;
you
say
[
the
Priest
standing
at
the
Communion
Table
,
seems
to
give
us
an
invitation
to
the
Holy
Communion
,
&c.
]
What!
when
there
is
no
Sacrament
by
himself
or
us
intended
?
no
warning
of
any
given
?
no
Bread
and
Wine
prepared
?
Be
not
deceived
,
God
is
not
mocked
.
Therefore
we
desire
that
there
may
be
no
such
Service
at
the
Table
,
when
no
Communion
is
intended
,
because
we
would
not
have
such
grosse
dissimulation
used
in
so
Holy
things
,
as
thereby
to
seem
(
as
you
say
)
to
invite
Guests
when
the
Feast
is
not
prepared
,
and
if
they
came
we
would
turn
them
empty
away
.
Indeed
,
if
it
were
to
be
a
private
Masse
,
and
the
Priest
were
to
receive
alone
for
want
of
Company
,
and
it
were
really
desired
that
the
People
should
come
,
it
were
another
matter
.
Moreover
there
is
no
Rubrick
requiring
this
Service
at
the
Table
when
there
's
no
Communion
.
[
It
is
not
reasonable
that
the
Word
Minister
should
be
onely
used
in
the
Liturgy
:
for
since
some
parts
of
the
Liturgy
may
be
performed
by
a
Deacon
,
others
by
none
under
the
order
of
a
Priest
,
viz.
Absolution
,
Consecration
;
it
is
fit
that
some
such
word
as
Priest
should
be
used
for
those
Offices
,
and
not
Minister
,
which
signifies
at
large
every
one
that
ministers
in
that
holy
Office
,
of
what
order
soever
he
be
.
The
word
Curate
signifying
properly
all
those
,
who
are
trusted
by
the
Bishops
with
Cure
of
Souls
,
as
anciently
it
signified
,
is
a
very
fit
word
to
be
used
,
and
can
offend
no
sober
Person
.
The
word
[
Sunday
]
is
ancient
,
Just.
Martyr
Ap.
2.
and
therefore
not
to
be
left
off
.
]
Repl.
The
word
[
Minister
]
may
well
be
used
instead
of
Priest
,
and
Curate
,
though
the
word
[
Deacon
]
for
necessary
distinction
,
stand
:
yet
we
doubt
not
but
[
Priest
]
as
it
is
but
the
English
of
Presbyter
,
is
lawful
:
but
it
is
from
the
common
danger
of
mistake
,
and
abuse
that
we
argue
.
That
all
Pastors
else
are
but
the
Bishops
Curates
,
is
a
Doctrine
that
declares
the
heavy
charge
,
and
account
of
the
Bishops
,
and
tends
much
to
the
ease
of
the
Presbyters
minds
,
if
it
could
be
proved
:
If
by
[
Curates
]
you
mean
such
as
have
not
directly
by
Divine
obligation
the
Cure
of
Souls
,
but
onely
by
the
Bishops
Deligation
:
But
if
the
Office
of
a
Presbyter
be
not
of
Divine
Right
;
and
so
,
if
they
be
not
the
Curates
of
Christ
,
and
Pastors
of
the
Church
,
none
are
.
And
for
the
ancient
use
of
it
,
we
find
not
that
it
was
so
from
the
beginning
:
And
as
there
's
difference
between
the
ancient
Bishops
of
one
single
Church
,
and
a
Diocesan
that
hath
many
hundreds
;
so
is
there
between
their
Curates
.
But
why
will
ye
not
yeeld
so
much
as
to
change
the
word
[
Sunday
]
into
[
the
Lords
Day
]
when
you
know
that
the
later
is
the
name
used
by
the
holy
Ghost
in
Scripture
,
and
commonly
by
the
Ancient
Writers
of
the
Church
,
and
more
becoming
Christians
.
Just.
Martyr
,
speaking
to
Infidels
,
tells
how
they
called
the
day
,
and
not
how
Christians
called
it
:
All
he
saith
is
that
on
Sunday
(
that
is
,
so
called
by
the
Heathens
)
the
Christians
hold
their
Meetings
:
see
the
usage
of
the
Church
in
this
point
in
August
.
Cont.
Faustum
Manich.
lib.
18.
cap.
5.
[
Singing
of
Psalms
in
Meeter
is
no
part
of
the
Lyturgy
,
and
so
no
part
of
our
Commission
.
]
Repl.
If
the
word
Lyturgy
signifie
the
publick
worship
,
God
forbid
you
should
exclude
the
singing
of
Psalms
:
And
sure
you
have
no
fitter
way
of
singing
then
in
Meeter
:
When
these
,
and
all
Prayers
conceived
by
private
men
(
as
you
call
the
Pastors
)
whether
prepared
or
extemporary
,
(
and
by
purity
of
reason
Preaching
)
are
cast
out
,
what
will
your
Lyturgy
be
?
We
hope
you
make
no
question
whether
singing
Psalms
,
and
Hymnes
,
were
part
of
the
Primitive
Lyturgy
:
And
seeing
they
are
set
forth
and
allowed
to
be
sung
in
all
Churches
,
of
all
the
People
together
,
why
should
they
be
denyed
to
be
part
of
the
Lyturgy
:
we
understand
not
the
reason
of
this
.
N.
13.
14.
we
suppose
you
grant
by
passing
them
by
.
[
The
Phrase
is
such
,
&c.
]
The
Church
in
her
Prayers
uses
no
more
offensive
Phrase
,
then
Saint
Paul
uses
,
when
he
writes
to
the
Corinthians
,
Galatians
and
others
,
calling
them
in
general
,
the
Churches
of
God
,
sanctified
in
Christ
Jesus
,
by
vocation
Saints
;
amongst
whom
notwithstanding
there
were
many
,
who
by
their
known
sins
(
which
the
Apostle
endeavoured
to
amend
in
them
)
were
not
properly
such
,
yet
he
gives
the
denomiation
to
the
whole
,
from
the
greater
part
,
to
whom
in
Charity
it
was
due
,
and
puts
the
rest
in
minde
,
what
they
have
by
their
Baptisme
undertaken
to
be
,
and
what
they
professe
themselves
to
be
;
and
our
Prayers
,
and
the
Phrase
of
them
surely
,
supposes
no
more
then
that
they
are
Saints
by
calling
,
sanctified
in
Christ
Jesus
,
by
their
Baptisme
admitted
into
Christs
Congregation
,
and
so
to
be
reckoned
Members
of
that
Society
,
till
either
they
shall
separate
themselves
by
wilful
Schisme
,
or
be
separated
by
Legal
Excommunication
,
which
they
seem
earnestly
to
desire
,
and
so
do
we
.
]
Repl.
But
is
there
not
a
very
great
difference
between
the
Titles
given
to
the
whole
Church
(
as
you
say
,
from
the
greater
part
,
as
the
truth
is
from
the
better
part
,
though
it
were
the
lesse
)
and
the
Titles
given
to
individual
members
,
where
there
is
no
such
reason
?
We
will
call
the
Field
a
Corn-field
,
though
their
be
much
Tares
in
it
,
because
of
the
better
part
which
denominateth
:
But
we
will
not
call
every
one
of
these
Tares
by
the
name
of
Corn.
When
we
speak
of
the
Church
,
we
will
call
it
holy
,
as
Paul
doth
;
but
when
we
speak
to
Simon
Magus
,
we
will
not
call
him
holy
,
but
say
[
Thou
art
in
the
Gall
of
bitterness
,
and
the
bond
of
Iniquity
,
and
hast
no
part
,
or
lot
in
this
matter
,
&c.
]
we
will
not
perswade
the
People
that
every
notorious
Drunkard
,
Fornicator
,
Worldling
,
&c.
that
is
buryed
,
is
a
Brother
,
of
whose
Resurrection
to
Life
Eternal
we
have
sure
and
certain
hope
;
and
all
because
you
will
not
Excommunicate
them
;
We
are
glad
to
hear
of
your
desire
of
such
Discipline
:
But
when
shall
we
see
more
then
desire
?
and
the
Edge
of
it
be
turned
from
those
that
fear
sinning
,
to
those
that
fear
it
not
?
Sect.
1.
[
The
Connexion
of
the
parts
of
our
Lyturgy
,
is
conformable
to
the
example
of
the
Churches
of
God
before
us
,
and
have
as
much
dependance
as
is
usually
to
be
seen
,
in
many
Petitions
of
the
same
Psalm
;
And
we
conceive
the
Order
and
Method
to
be
excellent
,
and
must
do
so
,
till
they
tell
us
what
that
Order
is
which
Prayers
ought
to
have
,
which
is
not
done
here
.
]
Repl.
There
are
two
Rules
of
Prayer
;
one
is
the
Nature
of
the
things
compared
(
in
matter
and
order
)
with
nature
and
necessity
:
The
other
is
the
revealed
Will
of
God
in
his
Word
,
in
General
the
holy
Scripture
,
more
Especially
the
Lords
Prayer
:
The
Lyturgy
(
for
the
greatest
part
of
the
Prayers
for
dayly
use
)
is
confused
,
by
which
soever
of
these
you
measure
it
.
You
seem
much
to
honour
the
Lords
Prayer
by
your
frequent
use
of
it
,
(
or
part
of
it
)
we
beseech
you
dishonour
it
not
Practically
,
by
denying
it
for
matter
and
order
,
to
be
the
onely
ordinary
and
perfect
Rule
;
we
know
about
particular
Administrations
,
where
it
is
but
certain
Select
Requests
that
we
are
to
put
up
,
suited
to
the
particular
subject
and
occasion
,
we
cannot
follow
the
whole
Method
of
the
Lords
Prayer
which
containeth
the
heads
of
all
the
parts
,
where
we
are
not
to
take
in
all
the
parts
;
we
cannot
take
them
in
that
order
:
But
that
none
of
all
your
Prayers
should
be
formed
to
that
perfect
Rule
;
that
your
Letany
which
is
the
comprehensive
Prayer
,
and
that
the
body
of
your
dayly
Prayers
(
broken
into
severy
Collects
)
should
not
(
as
set
together
)
have
any
considerable
respect
unto
that
order
,
nor
yet
to
the
order
which
reason
,
and
the
nature
of
the
thing
requireth
,
(
which
is
observed
in
all
things
else
)
and
yet
that
you
should
so
admire
this
,
and
be
so
tenatious
of
that
,
which
in
conceived
Prayer
you
would
call
by
worse
names
then
Confusions
,
this
sheweth
us
the
power
of
prejudice
:
We
were
thus
brief
in
this
Exception
,
lest
we
should
offend
by
instances
:
But
seeing
you
conceive
the
Order
and
Method
to
be
excellent
,
and
to
be
willing
to
hear
more
as
to
this
,
and
the
following
Exception
,
we
shall
,
when
you
desire
it
,
give
you
a
Catalogue
of
Defects
,
and
Disorders
,
which
we
before
forbore
to
give
you
.
The
Psalms
have
ordinarily
an
observable
Method
:
If
you
find
any
whole
parts
you
cannot
so
well
set
together
,
as
to
see
the
Beauty
of
Method
,
will
you
turn
your
eye
from
the
rest
,
and
from
the
Lords
Prayer
,
and
choose
that
one
for
your
President
?
or
excuse
disorder
on
that
pretence
?
Sect.
2.
[
The
Collects
are
made
short
,
as
being
best
for
Devotion
,
as
we
observed
before
,
and
cannot
be
accounted
faulty
,
for
being
like
those
short
,
but
prevalent
Prayers
in
Scripture
;
Lord
be
merciful
to
me
a
Sinner
.
Son
of
David
,
have
mercy
on
us
.
Lord
increase
our
Faith.
]
Repl.
We
do
in
common
speech
call
that
a
Prayer
,
which
containeth
all
the
substance
of
what
in
that
business
,
and
addresse
we
have
to
say
unto
God
:
And
that
a
Petition
,
which
containeth
one
single
request
:
usually
a
Prayer
,
hath
many
Petitions
.
Now
if
you
intend
in
your
addresse
unto
God
,
to
do
no
more
then
speak
a
transient
request
,
or
Ejaculation
(
which
we
may
do
in
the
midst
of
other
business
)
then
indeed
your
instances
are
pertinent
;
but
why
then
do
you
not
give
over
when
you
seem
to
have
done
,
but
come
again
,
and
again
,
and
offer
as
many
Prayers
almost
as
Petitions
.
This
is
to
make
the
Prayer
short
,
(
as
a
Sermon
is
,
that
is
cut
into
single
sentences
,
every
Sentence
having
an
Exordium
,
and
Epilogue
as
a
Sermon
)
but
it
is
to
make
the
Prayers
much
longer
,
then
is
needful
or
sutable
to
the
matter
.
Do
you
find
this
the
way
of
the
Saints
in
Scripture
?
indeed
Abraham
did
so
,
when
Gods
Interlocution
answering
the
first
Prayer
,
called
him
to
vary
his
request
,
Gen.
18.
but
that
's
not
our
Case
.
The
P●alms
,
and
Prayers
of
David
,
Solomon
,
Hezekiah
,
Asa
,
Ezra
,
Nehemiah
,
Daniel
,
and
the
other
Prophets
;
of
Christ
,
John
17.
are
usually
one
continued
Speech
,
and
not
like
yours
(
as
we
said
before
.
)
Sect.
3.
[
Why
the
repeated
mention
of
the
Name
and
Attributes
of
God
,
should
not
be
most
pleasing
to
any
godly
Person
we
cannot
imagine
;
or
what
burden
it
should
seem
,
when
David
magnified
one
Attribute
of
Gods
mercy
26.
times
together
;
Psalm
36.
Nor
can
we
conceive
,
why
the
Name
and
Merits
of
Jesus
,
with
which
all
our
Prayers
should
end
,
should
not
be
as
sweet
to
us
as
to
former
Saints
,
and
Martyrs
,
with
which
here
they
complain
our
Prayers
,
do
so
frequently
end
;
since
the
Attributes
of
God
,
are
the
ground
of
our
hope
of
obtaining
all
our
Petitions
,
such
Prefaces
of
Prayers
as
are
taken
from
them
,
though
they
have
no
special
respect
to
the
Petitions
as
following
,
are
not
to
be
termed
unsutable
,
or
said
to
have
fallen
rather
casually
then
orderly
.
]
Repl.
As
we
took
it
to
be
no
controversie
between
us
,
whether
the
mention
of
Gods
Name
is
deservedly
sweet
to
all
his
servants
,
so
we
thought
it
was
none
,
that
this
reverent
Name
is
reverently
to
be
used
,
and
not
too
lightly
;
and
therefore
not
with
a
causeless
frequency
tossed
in
mens
mouths
,
even
in
Prayer
it self
:
and
that
Tautologies
and
vain
repetitions
,
are
not
the
better
,
but
the
worse
,
because
Gods
Name
is
made
the
matter
of
them
:
Is
it
not
you
that
have
expressed
your
offence
(
as
well
as
we
)
against
those
weak
Ministers
that
repeat
too
frequently
the
Name
and
Attributes
of
God
,
in
their
extemporary
Prayers
?
and
is
it
ill
in
them
?
and
is
the
same
,
and
much
more
,
well
in
the
Common
Prayer
?
Oh
,
have
not
the
Faith
of
Worship
of
our
Glorious
God
,
in
respect
of
Persons
.
Let
not
that
be
called
rediculous
,
idle
,
impertinent
,
or
worse
in
one
,
which
is
accounted
commendable
in
others
.
Do
you
think
it
were
not
a
faulty
crossing
of
the
mind
,
and
Method
of
Jesus
Christ
,
if
you
should
make
six
Prayers
of
the
six
Petitions
of
the
Lords
Prayer
,
and
set
the
Preface
and
Conclusion
unto
each
.
As
,
[
Our
Father
which
art
in
Heaven
,
hallowed
be
thy
Name
,
for
thine
is
the
Kingdom
,
&c.
]
and
so
on
all
the
rest
.
Yet
we
know
that
the
same
words
may
be
oft
repeated
(
as
David
doth
Gods
enduring
mercy
)
without
such
Tautological
vanity
,
when
it
is
not
from
emptiness
,
or
neglect
of
order
,
or
affectation
;
But
in
Psalms
,
or
Hymnes
,
where
affections
are
to
be
elevated
by
such
Figurative
Elegancies
,
and
strains
,
as
are
best
beseeming
Poetry
or
rapture
,
we
are
not
against
such
Repetitions
.
But
if
we
may
(
according
to
the
Common
Prayer
Book
)
begin
,
and
end
,
and
begin
,
and
seem
to
withdraw
again
,
and
make
a
Prayer
of
every
Petition
or
two
,
and
begin
and
end
every
such
Petition
,
with
Gods
Name
,
and
Christs
Merits
,
as
making
up
half
the
Form
,
or
neer
;
nothing
is
an
affected
,
empty
tossing
of
Gods
Name
in
Prayer
,
if
this
be
not
?
We
are
perswaded
if
you
should
hear
a
man
in
a
known
extemporary
Prayer
do
thus
,
it
would
seem
strange
and
harsh
,
even
to
your selves
.
Sect.
1.
[
There
are
besides
a
preparative
exhortation
,
several
preparatory
Prayers
.
Despise
not
,
O
Lord
,
humble
and
contrite
hearts
,
which
is
one
of
the
Sentences
in
the
Preface
;
And
this
,
That
those
things
may
please
him
,
which
we
do
at
this
present
;
at
the
end
of
the
Absolution
:
and
again
immediately
after
the
Lords
Prayer
before
the
Psalmody
,
Oh
Lord
open
thou
our
Lips
,
&c.
]
Repl.
[
Despise
not
O
Lord
humble
,
and
contrite
hearts
]
is
no
Prayer
for
assistance
,
and
acceptance
in
that
worship
,
suited
to
the
duty
of
a
People
addressing
themselves
to
God
:
But
it
is
recited
,
as
a
Scripture
invitation
to
Repentance
.
And
[
that
those
things
may
please
him
which
we
do
at
this
present
]
are
no
words
of
Prayer
,
but
part
of
an
exhortation
to
the
People
:
And
[
O
Lord
open
thou
our
lips
]
comes
after
the
Exhortation
,
Confession
,
Absolution
and
Lords
Prayer
,
and
(
ergo
)
is
not
in
the
place
of
such
an
address
as
we
are
speaking
of
.
What
will
not
serve
to
justifie
that
which
we
have
a
mind
to
justifie
,
and
to
condemn
that
which
we
have
a
mind
to
condemn
?
Sect.
2.
[
This
which
they
call
a
defect
,
others
think
they
have
reason
to
account
the
perfection
of
the
Lyturgie
,
the
Offices
of
which
being
intended
for
common
,
and
general
Services
would
cease
to
be
such
,
by
descending
to
particulars
;
as
in
Confession
of
Sins
,
while
it
is
general
,
all
persons
may
and
must
joyn
in
it
,
since
in
many
things
we
offend
all
;
but
if
there
be
a
particular
enumeration
of
Sins
,
it
cannot
be
so
general
a
Confession
,
because
it
may
happen
that
some
or
other
,
may
by
Gods
Grace
have
been
preserved
from
some
of
those
sins
enumerated
,
and
therefore
should
,
by
confessing
themselves
guilty
,
tell
God
a
lye
,
which
needs
a
new
Confession
.
]
Repl.
If
General
words
be
its
Perfection
,
it
's
very
culpable
in
tediousness
and
vain
repetitions
:
For
,
what
need
you
more
than
[
Lord
be
merciful
to
us
sinners
?
]
There
's
together
a
general
Confession
of
Sin
,
and
a
general
Prayer
for
Mercy
,
which
comprehend
all
the
particulars
of
the
Peoples
Sins
and
wants
.
We
gave
you
our
Reason
,
which
you
answer
not
.
Confession
is
the
exercise
of
Repentance
,
and
also
the
helper
of
it
;
and
it
is
no
true
Repentance
which
is
not
particular
,
but
only
general
.
If
you
say
,
you
repent
that
you
have
sinned
,
and
know
not
wherein
,
or
do
not
repent
of
any
particular
sin
,
you
do
not
indeed
repent
;
for
sin
is
not
existent
,
but
in
the
individuals
:
And
if
you
ask
for
Grace
,
and
know
no
what
Grace
,
or
desire
no
particular
Grace
,
indeed
you
desire
no
Grace
at
all
.
We
know
there
is
time
and
use
for
general
Confessions
and
Requests
;
but
still
,
as
implying
particulars
,
as
having
gone
before
or
following
;
or
at
least
it
must
be
supposed
that
the
People
understand
the
particulars
included
,
and
have
inward
Confessions
and
desires
of
them
;
which
cannot
here
be
supposed
,
when
they
are
not
at
all
mentioned
,
nor
can
the
People
generally
be
supposed
to
have
such
quick
and
comprehensive
minds
;
nor
is
there
leisure
to
exercise
such
particular
Repentance
or
desire
,
while
a
general
is
named
.
And
we
beseech
you
,
let
the
Scripture
be
judge
,
whether
the
Confessions
and
Prayers
of
the
Servants
of
God
have
not
been
particular
?
As
to
your
Objection
or
Reason
,
we
answer
.
1.
There
are
general
Prayers
,
with
the
particular
or
without
them
.
2.
There
are
particular
Confessions
and
Prayers
,
proper
to
some
few
Christians
,
and
there
are
others
common
to
all
:
It
is
these
that
we
expect
,
and
not
the
former
.
3.
The
Churches
Prayers
must
be
suited
to
the
Body
of
the
Assembly
,
though
perhaps
some
one
or
few
,
may
be
in
a
state
not
fit
for
such
expressions
.
What
a
lamentable
Lyturgy
will
you
have
,
if
you
have
nothing
in
it
,
but
what
every
one
in
the
Congregation
may
say
as
true
of
,
and
suitable
to
themselves
?
Then
you
must
leave
out
all
thanksgiving
,
for
our
Justification
and
forgiveness
of
Sins
,
and
Adoption
,
and
title
to
Glory
,
&c.
because
many
in
the
Assembly
are
Hypocrites
,
and
have
no
such
mercies
;
and
many
more
that
are
sincere
,
are
mistaken
in
their
own
Condition
,
and
know
not
that
they
have
the
mercies
which
they
have
,
and
therefore
dare
not
give
thanks
for
them
,
lest
they
speak
an
untruth
.
Then
the
Lyturgy
that
now
speaks
,
as
in
the
persons
of
the
sanctified
,
must
be
changed
,
that
the
two
fore-mentioned
sorts
(
or
the
later
at
least
)
may
consent
;
and
when
you
have
done
,
it
will
be
unsuitable
to
those
that
are
in
a
better
state
,
and
have
the
knowledge
of
their
Justification
.
This
is
the
Argument
which
the
Sectaries
used
against
singing
of
David's
Psalms
in
the
Congregations
,
because
there
is
much
in
them
that
many
cannot
truly
say
of
themselves
:
But
the
Church
must
not
go
out
of
that
way
of
Worship
prescribed
by
God
,
and
suited
to
the
state
of
the
ordinary
sort
of
spiritual
worshippers
,
because
of
the
distempers
,
or
super-eminent
excellencies
of
some
few
.
It
were
easie
to
go
over
David's
Psalms
,
and
your
own
Lyturgy
,
and
shew
you
very
much
,
that
by
this
Argument
,
must
be
cast
out
.
He
that
finds
any
passage
unsuitable
to
himself
,
is
not
to
speak
it
of
himself
.
Sect.
3.
[
As
for
Original
Sin
,
though
we
think
it
an
evil
Custom
,
springing
from
false
Doctrine
,
to
use
any
such
expressions
as
may
lead
people
to
think
,
that
to
the
persons
baptized
(
in
whose
persons
only
our
Prayers
are
offered
up
)
Original
Sin
is
not
forgiven
in
their
holy
Baptism
;
yet
for
that
there
remains
in
the
Regenerate
,
some
reliques
of
that
,
which
are
to
be
bewailed
;
the
Church
in
her
Confession
acknowledgeth
such
desires
of
our
own
hearts
,
as
render
us
miserable
by
following
them
;
That
there
is
no
health
in
us
;
That
without
Gods
help
our
frailty
cannot
but
fall
;
That
our
mortal
nature
can
do
no
good
thing
without
him
,
which
is
a
clear
acknowledgement
of
original
sin
.
]
Repl.
1.
He
that
hath
his
Original
Sin
forgiven
him
,
may
well
confess
,
that
he
was
born
in
Iniquity
,
and
conceived
in
Sin
,
and
was
by
nature
a
Child
of
Wrath
,
and
that
by
one
man
sin
entered
into
the
World
;
and
that
Judgement
came
on
all
men
to
condemnation
,
&c.
The
pardoned
may
confess
what
once
they
were
,
and
from
what
Rock
they
were
hewn
;
even
actual
sins
must
be
confessed
after
they
are
forgiven
(
unless
the
Antinomians
hold
the
truth
against
us
in
such
points
)
2.
All
is
not
false
Doctrine
that
crosseth
mens
private
opinions
,
which
you
seem
here
to
obtrude
upon
us
.
We
know
that
the
Papists
(
and
perhaps
some
others
)
hold
that
all
the
baptized
are
delivered
from
the
guilt
of
Original
Sin
:
But
(
as
they
are
in
the
dark
,
and
disagreed
in
the
application
of
it
,
so
)
we
have
more
reason
to
incline
to
either
of
the
ordinary
opinions
of
the
Protestants
,
than
to
this
of
theirs
.
1.
Some
learned
Protestants
hold
,
that
visibly
all
the
baptized
are
Church-Members
pardoned
and
justified
;
which
is
,
but
that
they
are
probably
justified
indeed
,
and
are
to
be
used
by
the
Church
(
upon
a
judgement
of
Charity
)
as
those
that
are
really
justified
;
but
that
we
have
indeed
no
certainty
that
they
are
so
,
God
keeping
that
as
a
secret
to
himself
concerning
individuals
,
till
by
actual
Faith
and
Repentance
,
it
be
manifest
to
themselves
.
Another
opinion
of
many
Protestants
is
,
that
all
persons
that
are
Children
of
the
Promise
,
or
that
have
the
conditions
of
pardon
and
justification
in
the
Covenant
mentioned
,
are
to
receive
that
pardon
by
Baptism
:
And
all
such
are
pardoned
,
and
certainly
in
a
state
of
justification
and
salvation
thereupon
.
And
that
the
Promise
of
pardon
is
made
to
the
faithful
and
their
Seed
,
and
therefore
that
all
the
faithful
and
their
Seed
in
infancy
,
have
this
pardon
given
them
by
the
promise
,
and
solemnly
delivered
them
,
and
sealed
to
them
by
Baptism
,
which
investeth
them
in
the
benefits
of
the
Covenant
:
but
withal
,
that
1.
The
professed
Infidel
and
his
Seed
,
as
such
,
are
not
the
Children
of
the
Promise
,
and
therefore
if
the
Parent
ludicrously
or
forcedly
,
or
the
Child
by
error
be
baptized
,
they
have
not
thereby
the
pardon
of
their
sins
before
God.
2.
That
the
Hypocrite
,
that
is
not
a
true
Believer
at
the
heart
,
though
he
profess
it
,
hath
no
pardon
by
Baptism
before
God
,
as
being
not
an
Heir
of
the
Promise
,
nor
yet
any
Infant
of
his
as
such
:
But
though
such
are
not
pardoned
,
the
Church
that
judgeth
by
profession
,
taking
Professors
for
Believers
,
must
accordingly
use
them
and
their
Seed
.
3.
But
though
the
Church
judge
thus
charitably
,
of
each
Professor
in
particular
,
till
his
Hypocrisie
be
detected
,
yet
doth
it
understand
that
Hypocrites
there
are
,
and
still
will
be
in
the
Church
,
though
we
know
them
not
by
name
;
and
that
therefore
there
are
many
externally
baptized
,
and
in
Communion
,
that
never
had
the
pardon
of
sin
indeed
before
God
,
as
not
having
the
condition
of
the
Promise
of
pardon
;
such
as
Simon
Magus
was
:
We
have
less
reason
to
take
this
Doctrine
for
false
,
than
that
which
pronounceth
certain
pardon
and
salvation
to
all
baptized
Infants
whatsoever
.
And
were
we
of
their
Judgement
,
we
should
think
it
the
most
charitable
act
in
the
world
,
to
take
the
Infants
of
Heathens
and
baptize
them
;
and
if
any
should
then
dispatch
them
all
to
prevent
their
lapse
,
they
were
all
certainly
saved
.
We
hope
by
[
some
Reliques
]
you
mean
that
which
is
truly
and
properly
Sin
:
for
our
parts
,
we
believe
according
to
the
9th
.
Article
[
That
Original
Sin
standeth
in
the
corruption
of
the
nature
of
every
man
,
whereby
man
is
far
gone
from
original
Righteousness
,
and
inclined
to
evil
:
And
that
this
infection
of
nature
doth
remain
in
the
Regenerate
.
And
though
there
is
no
Condemnation
against
them
that
believe
and
are
baptized
,
yet
Concupiscense
and
Lust
hath
of
it self
the
nature
of
sin
]
You
say
[
the
Church
acknowledgeth
such
desires
,
&c.
]
Devices
and
desires
are
Actual
sins
,
and
not
Original
,
which
consisteth
in
privation
,
and
corrupt
inclination
.
The
next
words
[
There
is
no
Health
in
us
]
it
seems
the
Translators
that
put
it
into
the
Lyturgy
misunderstood
;
but
however
you
seem
here
plainly
,
by
your
misinterpretation
,
to
misunderstand
it
.
Nulla
salus
in
nobis
,
is
spoken
actively
,
and
not
possessively
,
or
passively
.
The
plain
sense
is
,
there
is
no
Help
,
Deliverance
,
or
Salvation
in
our selves
;
we
cannot
help
our selves
out
of
this
misery
,
but
must
have
a
better
Saviour
.
As
Christ
is
oft
called
our
Salvation
,
so
we
are
denyed
to
be
our
own
:
So
that
yet
here
is
no
Confession
at
all
of
Original
Sin
,
but
of
the
effects
.
The
two
next
Sentences
,
confess
a
debility
and
privation
,
but
not
that
it
was
ab
Origine
;
but
may
for
any
thing
that
's
there
said
be
taken
to
be
since
contracted
.
Nor
are
the
words
in
this
Confession
,
but
in
some
other
Collects
elsewhere
,
which
proves
not
that
this
Confession
saith
any
thing
of
Original
Sin.
Sect.
4.
[
We
know
not
what
publick
Prayers
are
wanting
,
nor
do
they
tell
us
:
the
usual
Complaint
hath
been
,
that
there
were
too
many
;
neither
do
we
conceive
any
want
of
publick
thanksgivings
,
there
being
in
the
Lyturgy
,
Te
Deum
,
Benedictus
,
Magnificat
,
Benedicite
,
Glory
be
to
God
on
high
;
therefore
with
Angels
,
and
Arch-Angels
,
the
Doxology
,
Glory
be
to
the
Father
,
&c.
all
peculiar
,
as
they
require
to
Gospel-Worship
,
and
fit
to
express
our
thanks
and
honour
to
God
,
upon
every
particular
occasion
,
and
occasional
Thanksgivings
after
the
Letany
,
of
the
frequency
whereof
themselves
elsewhere
complain
,
who
here
complain
of
defect
,
if
there
be
any
Forms
wanting
,
the
Church
will
provide
.
]
Repl.
We
have
shewed
you
in
the
Forms
we
offered
you
,
what
we
judge
wanting
.
The
R.
Reverend
Bishop
of
Exeter
,
hath
taken
notice
of
the
same
want
,
and
proposed
a
supply
.
Those
you
name
,
are
either
but
general
Sentences
,
or
extend
but
to
some
few
particulars
,
as
being
suited
to
the
persons
,
and
particular
occasions
of
them
,
and
none
save
the
Te
Deum
designed
to
be
the
distinct
Praise
of
the
Church
,
for
the
benefits
of
Redemption
,
as
the
suitable
and
sufficient
performance
of
this
great
part
of
the
Lyturgy
:
However
it
will
do
you
no
harm
,
that
your
Brethren
be
gratified
with
fuller
expressions
,
and
variety
.
They
that
have
complained
of
too
many
(
because
you
shred
your
Petitions
into
almost
as
many
Prayers
,
and
so
the
Thanksgivings
into
such
briefs
)
yet
complained
not
of
too
much
;
but
that
too
many
,
by
the
multitude
of
Prefaces
and
Epilogues
,
was
the
cause
of
too
little
.
Sect.
5.
[
They
complain
that
the
Lyturgy
contains
too
many
generals
,
without
mention
of
the
particulars
,
and
the
instances
are
such
Petitions
as
these
,
[
That
we
may
do
Gods
Will
]
[
To
be
kept
from
all
Evil
]
almost
the
very
tearms
of
the
Petitions
of
the
Lords
Prayer
;
so
that
they
must
reform
that
,
before
they
can
pretend
to
mend
our
Lyturgy
in
these
Petitions
.
]
Repl.
We
complain
not
that
there
are
Generals
,
but
that
there
is
nothing
but
Generals
in
so
great
a
part
of
your
Prayers
;
and
therefore
they
are
very
defective
.
And
if
really
these
Generals
suffice
you
,
a
few
lines
may
serve
instead
of
your
whole
Book
:
Instead
of
all
your
Confessions
,
it
may
serve
to
say
,
that
[
we
have
greatly
sinned
]
and
no
more
;
instead
of
all
your
Letany
or
deprecations
,
it
is
enough
to
say
[
Deliver
us
from
all
Evil
]
instead
of
all
your
Petitions
for
Grace
,
Peace
,
Rain
,
fair
Weather
,
Health
,
&c.
it
is
enough
to
say
[
Give
us
the
Good
we
want
]
Indeed
the
Lords
Prayer
hath
general
Requests
,
because
it
is
the
design
of
it
to
be
the
Rule
of
Prayer
,
and
so
contain
but
the
Heads
to
which
all
Prayers
are
to
be
reduced
.
But
if
therefore
you
will
have
no
more
particulars
,
why
do
you
use
any
Prayer
but
the
Lords
Prayer
?
We
hope
you
do
not
think
to
supply
any
defects
pretended
to
be
found
in
its
Generals
,
nor
to
correct
the
order
of
it
:
If
it
be
but
because
you
would
not
on
every
particular
occasion
be
so
large
,
as
to
say
the
whole
,
you
may
take
that
Head
,
which
suiteth
that
occasion
;
and
so
[
give
us
this
day
our
daily
Bread
]
may
serve
instead
of
all
the
Collects
for
temporal
Supplies
:
And
all
your
O●fices
may
be
blotted
out
,
and
one
of
the
Petitions
of
the
Lords
Prayer
placed
in
the
stead
of
each
of
them
.
Sect.
6.
[
We
have
deferred
this
to
the
proper
place
,
as
you
might
have
done
.
]
Repl.
It
was
the
proper
place
under
the
Head
of
defectiveness
,
to
instance
in
this
as
well
as
other
defects
.
Sect.
1.
[
We
are
now
come
to
the
main
and
principal
demand
,
as
is
pretended
,
viz.
the
abolishing
the
Laws
,
which
impose
any
Ceremonies
,
especially
three
,
the
Surplice
,
the
sign
of
the
Cross
,
and
kneeling
;
these
are
the
yoak
,
which
if
removed
,
there
might
be
peace
.
It
is
to
be
suspected
,
and
there
is
reason
for
it
,
from
their
own
words
,
that
somewhat
else
pinches
,
and
that
if
these
Ceremonies
were
laid
aside
,
and
these
or
any
other
Prayers
,
strictly
enjoyned
without
them
,
it
would
be
deemed
a
burden
intollerable
;
it
seems
so
by
N.
7.
where
they
desire
,
that
when
the
Lyturgy
is
altered
,
according
to
the
rest
of
their
Proposals
,
the
Minister
may
have
liberty
to
add
,
and
leave
out
,
what
he
pleases
;
yet
because
the
imposition
of
these
Ceremonies
,
is
pretended
to
be
the
insupportable
grievance
,
we
must
of
necessity
,
either
yeeld
that
demand
,
or
shew
them
reason
why
we
do
not
;
and
that
we
may
proceed
the
better
in
this
undertaking
,
we
shall
reduce
the
sum
of
their
Complaint
,
to
these
several
Heads
,
as
we
find
them
in
their
Papers
.
The
Law
for
imposing
these
Ceremonies
,
they
would
have
abrogated
for
these
Reasons
.
Repl.
To
what
you
object
(
to
intimate
your
suspicion
of
us
)
from
N.
7.
we
have
before
answered
:
We
must
profess
the
abatement
of
Ceremonies
,
with
the
exclusion
of
all
Prayers
and
Exhortations
,
besides
what
's
read
,
will
not
satisfie
us
.
The
Liberty
which
we
desired
in
all
the
parts
of
Worship
(
not
to
add
to
the
Lyturgy
,
or
take
from
it
,
but
to
interpose
upon
just
occasion
,
such
words
of
Prayer
or
Exhortation
as
are
requisite
,
and
not
to
be
tyed
at
every
time
to
read
the
whole
)
we
are
assured
will
do
much
to
preserve
the
Lyturgy
,
and
bring
it
into
more
profitable
use
,
and
take
off
much
of
mens
offence
:
And
pardon
us
while
we
tell
you
this
certain
truth
,
that
if
once
it
be
known
,
that
you
have
a
design
to
work
out
all
Prayers
(
even
those
of
the
Pulpit
)
except
such
as
you
prescribe
,
it
will
make
many
thousand
people
fearing
God
,
to
be
averse
to
that
which
else
they
would
have
submitted
to
,
and
to
distaste
both
your
endeavours
and
ours
,
as
if
we
were
about
drawing
them
into
so
great
a
snare
:
And
as
the
Proverb
is
,
you
may
as
well
think
to
make
a
Coat
for
the
Moon
,
as
to
make
a
Lyturgy
that
shall
be
sufficiently
suited
to
the
variety
of
places
,
times
,
subjects
,
accidents
,
without
the
liberty
of
intermixing
such
Prayers
or
Exhortations
,
as
alterations
and
diversities
require
.
Sect.
2.
[
First
,
It
is
doubtful
,
whether
God
hath
given
power
to
men
to
impose
such
siguificant
signs
,
which
though
they
call
them
significant
,
yet
have
in
them
no
real
goodness
in
the
judgement
of
the
imposers
themselves
,
being
called
by
them
things
indifferent
,
and
therefore
fall
not
under
St.
Pauls
Rule
of
omnia
decenter
,
nor
are
suitable
to
the
simplicity
of
Gospel-Worship
.
Secondly
,
Because
it
is
a
violation
of
the
Royalty
of
Christ
,
and
an
impeachment
of
his
Laws
,
as
unsufficient
;
and
so
those
that
are
under
the
Law
of
,
Deut.
12.
Whatsoever
I
command
you
,
observe
to
do
,
you
shall
take
nothing
from
it
,
nor
add
any
thing
to
it
.
You
do
not
observe
these
.
Thirdly
,
Because
sundry
Learned
,
Pious
,
and
Orthodox
men
,
have
ever
since
the
Reformation
,
judged
them
unwarrantable
,
and
we
ought
to
be
as
our
Lord
was
,
tender
of
weak
Brethren
,
not
to
offend
his
little
ones
,
nor
to
lay
a
stumbling-block
before
a
weak
Brother
.
Fourthly
,
Because
these
Ceremonies
have
been
the
Fountain
of
many
evils
in
this
Church
and
Nation
,
occasioning
sad
divisions
betwixt
Minister
and
Minister
,
betwixt
Minister
and
People
,
exposing
many
Orthodox
Preachers
to
the
displeasure
of
Rulers
,
and
no
other
fruits
than
these
can
be
lookt
for
,
from
the
retaining
of
these
Ceremonies
.
]
Repl.
We
had
rather
you
had
taken
our
reasons
,
as
we
laid
them
down
,
than
to
have
so
altered
them
;
E.
G.
having
told
you
,
that
some
hold
them
unlawful
,
and
others
inconvenient
,
&c.
and
desired
that
they
may
not
be
imposed
on
such
who
judge
such
impositions
,
a
violation
of
the
Royalty
of
Christ
,
&c.
you
seem
to
take
this
as
our
own
sense
,
and
that
of
all
the
Ceremonies
,
of
which
we
there
made
no
mention
;
You
refer
us
to
Hooker
,
since
whose
Writings
,
Ames
in
his
fresh
Suit
,
and
Bradshaw
,
and
Parker
,
and
many
others
have
written
that
against
the
Ceremonies
,
that
never
was
answered
that
we
know
of
,
but
deserve
your
Consideration
.
Sect.
3.
[
Before
we
give
particular
Answers
to
these
several
Reasons
,
it
will
be
not
unnecessary
to
lay
down
,
some
certain
general
Premises
,
or
Rules
,
which
will
be
useful
in
our
whole
discourse
.
First
,
That
God
hath
not
given
a
Power
onely
,
but
a
Command
also
of
imposing
whatsoever
shall
be
truely
decent
,
and
becoming
his
Publick
Service
,
1
Cor.
14.
After
St.
Paul
had
ordered
some
particular
Rules
for
Praying
,
praising
,
prophesying
,
&c.
he
concludes
with
this
general
Canon
,
let
all
things
be
done
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
fit
Scheme
,
Habit
,
or
Fashion
,
Decently
;
and
that
there
may
be
Uniformity
in
those
Decent
performances
,
let
there
be
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rule
or
Canon
for
that
purpose
.
]
Rep.
As
to
your
first
Rule
,
we
answer
.
1.
It
is
one
thing
to
impose
in
general
that
all
be
done
Decently
,
and
in
Order
;
This
Cod
himself
hath
imposed
by
his
Apostle
:
And
it
s
another
thing
to
impose
in
particular
,
that
this
or
that
be
used
as
Decent
and
Orderly
.
Concerning
this
we
add
,
It
is
in
the
Text
said
[
let
it
be
done
:
]
but
not
[
let
it
be
imposed
,
]
yet
from
other
Scriptures
we
doubt
not
but
more
Circumstances
of
Decency
and
Order
,
as
derermined
time
,
place
,
Utensils
,
&c.
which
are
common
to
things
Civil
,
and
Sacred
,
(
though
not
the
Symbolical
Ceremonies
which
afterwards
we
confute
)
may
be
imposed
,
with
the
necessary
cautions
,
and
Limitations
afterwards
laid
down
.
But
1.
That
if
any
Usurpers
will
pretend
a
Power
from
Christ
to
impose
such
things
on
the
Church
,
though
the
things
be
lawful
,
we
must
take
heed
how
we
acknowledge
an
Usurped
Power
by
formal
obedience
.
2.
A
just
Power
may
impose
them
,
but
to
just
ends
:
as
the
preservarion
,
and
success
of
the
Modified
worship
,
or
Ordinances
:
And
if
they
really
conduce
not
to
those
ends
they
sin
in
imposing
them
.
3.
Yet
the
Subjects
are
bound
to
obey
a
true
Authority
in
such
impositions
,
where
the
matter
belongs
to
the
Cognizance
and
Office
of
the
Ruler
;
and
where
the
mistake
is
not
so
great
as
to
bring
greater
mischiefs
to
the
Church
,
then
the
suspending
of
our
Active
obedience
would
do
.
4.
But
if
these
things
be
determined
under
pretence
of
Order
,
and
Decency
,
to
the
plain
destruction
of
the
Ordinances
Modified
,
and
of
the
intended
end
,
they
cease
to
be
means
,
and
we
must
not
use
them
.
5.
Or
if
under
the
names
of
things
Decent
,
and
of
Order
,
men
will
meddle
with
things
that
belong
not
to
their
Office
,
as
to
institute
a
new
worship
for
God
,
new
Sacraments
,
or
any
thing
forbidden
in
the
General
Prohibition
of
adding
,
or
diminishing
;
this
is
an
usurpation
,
and
not
an
Act
of
Authority
,
and
we
are
bound
in
obedience
to
God
,
to
disobey
them
.
6.
Where
Governours
may
command
at
set
times
,
and
by
proportionable
penalties
enforce
,
if
they
command
when
it
will
destroy
the
end
,
or
enforce
by
such
penalties
as
dest●oy
,
or
crosse
it
,
they
greatly
sin
by
such
Commands
.
Thus
we
have
more
distinctly
given
you
our
sense
,
about
the
matter
of
your
first
Rule
.
Sect.
4.
[
Not
Inferiours
but
Superiours
must
judge
what
is
convenient
and
decent
;
They
who
must
order
that
all
be
done
decently
,
must
of
necessity
,
first
judge
what
is
convenient
,
and
decent
to
be
ordered
.
]
Repl.
Your
second
Rule
also
is
too
crudely
delivered
,
and
therefore
we
must
adde
:
1.
A
Judgement
is
a
Sentence
,
in
order
to
some
Execution
;
and
Judgements
are
specified
from
the
ends
,
to
which
they
are
such
means
;
When
the
question
is
either
,
[
what
Law
shall
be
made
,
or
what
penalty
shall
be
exercised
?
]
the
Magistrate
is
the
only
judge
,
and
not
the
Bishop
or
other
Subject
.
In
the
first
he
exercises
his
judicium
discretionis
,
in
order
to
a
publick
Act.
In
the
second
he
exerciseth
a
publick
Judgement
:
When
the
question
is
,
[
what
order
pro
tempore
is
fittest
in
Circumstantials
for
this
present
Congregation
?
]
the
proper
Presbyters
or
Pastors
of
that
Congregation
,
are
the
Directive
Judges
,
by
Gods
appointment
.
3.
The
Magistrate
is
Ruler
of
these
Pastors
,
as
he
is
of
the
Physicians
,
Philosophers
,
and
other
Subjects
.
He
may
make
them
such
general
Rules
,
especially
for
restraint
,
to
goe
by
,
as
may
not
destroy
the
exercise
of
their
own
Pastoral
power
:
As
he
may
forbid
a
Physitian
to
use
some
dangerous
Medicine
on
his
Subjects
,
and
may
punish
him
when
he
wilfully
killeth
any
of
them
:
But
may
not
on
that
pretence
appoint
him
what
,
and
how
,
and
when
,
and
to
whom
he
shall
administer
,
and
so
become
Physician
himself
alone
.
4.
When
the
question
is
,
[
Who
shal
be
excluded
from
the
Communion
of
a
particular
Church
?
]
The
Pastors
of
that
Church
(
or
Congregation
)
are
the
first
proper
Judges
.
5.
When
the
question
is
,
[
Who
shall
be
excluded
from
,
(
or
received
into
)
the
Communion
of
all
the
associated
Churches
,
of
which
we
are
naturally
capable
of
Communion
?
]
The
associated
Pastors
or
Bishops
of
these
Churches
in
Synods
,
are
Judges
;
Beyond
this
there
are
no
Judges
.
6.
When
the
question
is
,
[
Whether
the
Laws
of
Magistrates
,
or
Canons
of
Bishops
,
are
agreeable
or
not
to
the
Word
of
God
,
and
so
the
obedience
is
lawful
or
unlawful
?
]
the
Consciences
of
each
individual
Subject
is
the
Judge
,
per
judicium
discretionis
,
as
to
his
own
practice
;
And
if
men
had
not
this
judgement
of
discerning
,
but
must
act
upon
absolute
implicite
obedience
;
then
first
,
man
were
ruled
as
unreasonable
;
Secondly
the
Magistrate
were
made
a
God
,
or
such
a
Leviathan
,
as
Hobbs
describeth
him
;
Thirdly
,
And
then
all
sin
might
lawfully
be
committed
,
if
commanded
:
But
we
are
assured
none
of
this
is
your
sense
.
Sect.
5.
[
These
Rules
and
Canons
for
decency
made
and
urged
by
Superiours
;
are
to
be
obeyed
by
Inferiours
,
till
it
be
made
as
clear
,
that
now
they
are
not
bound
to
obey
,
as
it
is
evident
in
general
,
that
they
ought
to
obey
Superiours
;
for
if
the
exemption
from
obedience
be
not
as
evident
as
the
Command
to
obey
,
it
must
needs
be
sin
not
to
obey
.
]
Repl.
To
your
third
Rule
we
adde
;
It
is
first
considerable
,
what
the
thing
is
?
and
then
,
how
it
is
apprehended
?
if
it
be
really
lawful
,
and
well
commanded
,
and
to
be
obeyed
,
it
is
no
ignorance
,
doubt
or
errour
of
the
Subject
,
that
can
exempt
him
from
the
duty
of
obeying
;
But
it
may
ensnare
him
in
a
certainty
of
sinning
,
whether
he
obey
,
or
disobey
:
For
as
God
commandeth
him
to
obey
,
and
also
not
to
do
that
which
man
commandeth
,
when
God
forbiddeth
it
;
So
he
obligeth
the
erronious
,
first
to
lay
down
his
errors
,
and
so
to
obey
.
But
if
a
thing
be
forbidden
of
God
,
and
commanded
of
man
,
and
one
man
erroniously
thinks
it
lawful
,
and
that
he
should
obey
,
and
another
is
in
doubt
between
both
,
it
is
neither
a
duty
,
nor
lawful
for
either
of
them
here
to
obey
:
For
mans
errour
changeth
not
Gods
Laws
,
nor
disobligeth
himself
from
obedience
;
But
this
mans
duty
is
both
,
to
lay
by
that
errour
,
and
to
refuse
obedience
:
But
if
the
question
be
only
of
the
order
of
such
a
persons
duty
:
We
answer
;
If
the
thing
be
really
lawful
,
and
obedience
a
duty
,
then
he
that
doubteth
or
erreth
,
should
if
possible
suddenly
lay
by
his
errours
or
doubt
,
and
so
obey
:
But
if
that
cannot
be
,
he
should
first
goe
about
the
fittest
means
,
for
his
better
information
till
he
be
resolved
,
and
so
obey
.
And
so
on
the
contrary
,
if
really
the
thing
commanded
be
unlawful
,
if
he
be
sure
of
it
,
he
must
resolve
against
it
;
if
he
hesitate
,
he
is
not
therefore
allowed
to
do
a
thing
forbidden
,
because
he
is
ignorant
:
For
his
ignorance
is
supposed
culpable
it self
;
but
he
is
first
to
consult
and
use
the
best
means
,
for
his
Instruction
,
till
he
know
the
truth
,
and
in
the
mean
time
to
suspend
his
Act.
But
yet
because
of
humane
frailty
,
between
several
faults
,
we
must
consider
when
we
cannot
avoid
all
as
we
would
,
in
what
order
most
safely
to
watch
and
to
avoid
them
.
And
so
when
I
have
done
my
best
,
and
cannot
discern
whether
a
Command
be
just
,
and
the
thing
lawful
or
not
;
If
it
hath
the
face
of
Idolatry
,
Blasphemy
,
or
some
h●inous
Sin
,
that
is
commanded
;
and
our
disobedience
have
the
appearance
,
but
of
an
effect
of
involuntary
Ignorance
,
it
is
more
excusable
in
us
to
fear
the
greater
sin
,
and
so
to
suspend
till
we
are
better
satisfied
,
than
to
do
that
which
we
suspect
,
to
be
so
hainous
a
Sin
,
though
indeed
it
prove
no
sin
;
So
on
the
contrary
,
if
our
obedience
be
like
to
bring
Infamy
or
Calamity
on
the
Church
,
and
our
Obedience
appear
to
be
but
about
a
very
small
sin
,
if
we
doubt
of
it
,
it
is
more
excuseable
to
obey
,
than
to
disobey
,
though
both
be
faulty
,
supposing
the
thing
to
be
indeed
unlawful
,
and
we
discerne
it
not
.
So
that
your
Rule
of
obeying
,
where
you
are
not
as
sure
,
&c.
Is
an
unsure
Rule
,
unless
as
we
have
fullier
cautioned
it
.
Sect.
6.
[
Pretence
of
Conscience
is
no
exemption
from
obedience
,
for
the
Law
as
long
as
it
is
a
Law
,
certainly
binds
to
obedience
;
Rom.
13.
Ye
must
needs
be
subject
;
and
this
pretence
of
a
tender
or
gainsaying
Conscience
cannot
abrogate
the
Law
,
since
it
can
neither
take
away
the
Authority
of
the
Law-maker
,
nor
make
the
matter
of
the
Law
in
it self
unlawful
;
Besides
if
pretence
of
Conscience
did
exempt
from
obedience
,
Laws
were
useless
,
whosoever
had
not
list
to
obey
might
pretend
tenderness
of
Conscience
,
and
be
thereby
set
at
liberty
,
which
if
once
granted
,
Anarchy
and
Confusion
must
needs
follow
.
]
Repl.
To
Rule
4.
Neither
pretence
of
Conscience
,
nor
real
Errour
of
Conscience
exempteth
from
the
Obligation
to
obey
:
though
sometime
it
may
so
ensnare
,
as
that
obeying
shall
become
of
the
two
,
the
greater
sin
;
so
also
real
Errour
,
or
pretence
of
Conscience
will
justifie
no
man
for
obeying
,
when
it
is
by
God
forbidden
.
Sect.
7.
[
Though
Charity
will
move
to
pitty
,
and
relieve
those
that
are
truly
perplexed
or
Scrupulous
:
yet
we
must
not
break
Gods
Command
,
in
Charity
to
them
,
and
therefore
we
must
not
perform
publick
Services
undecently
or
disorderly
for
the
case
of
tender
consciences
.
]
Repl.
O
that
you
would
but
do
all
that
God
alloweth
you
,
yea
that
he
hath
commanded
you
,
for
these
ends
!
how
happy
would
you
make
your selves
,
and
these
poor
afflicted
Churches
.
But
as
to
the
instance
of
your
Rule
,
we
answer
.
1.
VVhen
the
indecency
and
disorder
is
so
smal
,
as
that
it
will
not
crosse
the
ends
,
so
much
as
our
disobedience
would
,
we
are
here
so
far
more
comfortable
,
and
peaceable
than
you
,
as
that
we
would
even
in
Gods
worship
,
do
some
things
indecent
and
disorderly
,
rather
than
disobey
.
And
so
should
you
do
rather
than
destroy
your
Brethren
,
or
hinder
that
peace
,
&
healing
of
the
Church
.
For
Order
is
for
the
thing
ordered
,
and
not
contrarily
.
For
example
,
there
is
much
disorder
lies
in
the
Common-Prayer-Book
,
yet
we
would
obey
it
,
as
far
as
the
ends
of
our
calling
do
require
.
It
wouldbe
undecent
to
come
without
a
Band
,
or
other
handsome
Raiment
into
the
Assembly
;
yet
would
we
obey
,
if
it
were
commanded
us
,
rather
than
not
worship
God
at
all
.
We
are
as
confident
that
Surplices
,
and
Copes
are
undecent
,
and
kneeling
at
the
Lords
Table
is
disorderly
,
as
you
are
of
the
contrary
:
And
yet
if
the
Magistrate
would
be
advised
by
us
(
supposing
himself
addicted
against
you
)
we
would
advise
him
to
be
more
charitable
to
you
,
than
you
here
advise
him
to
be
to
us
:
We
would
have
him
,
if
your
Conscience
require
it
,
to
forbear
you
in
this
undecent
and
disorderly
way
;
But
to
speak
more
distinctly
.
1.
There
are
some
things
decent
and
orderly
,
when
the
opposite
species
is
not
undecent
or
disorderly
.
2.
There
are
some
things
undecent
,
and
disorderly
,
in
a
small
and
tollerable
degree
:
And
some
things
in
a
degree
intollerable
.
1.
VVhen
things
decent
are
commanded
,
whose
opposites
would
not
be
at
all
undecent
,
their
Charity
and
Peace
,
and
Edification
,
may
command
a
Relaxation
,
or
rather
should
at
first
restrain
from
too
severe
Impositions
:
As
it
is
decent
to
wear
either
a
Cloak
or
a
Gown
,
a
Cassock
buttoned
,
or
unbuttoned
,
with
a
Girdle
or
without
;
to
sit
,
stand
,
or
kneel
in
singing
of
a
Psalm
;
to
sit
or
stand
in
hearing
the
Word
read
or
preached
,
&c.
2.
VVhen
a
Circumstance
is
undecent
or
disorderly
,
but
in
a
tolerable
degree
,
to
an
Inconvenience
;
Obedience
,
or
Charity
,
or
Edification
,
may
commaud
us
to
do
it
,
and
make
it
not
only
lawful
,
but
a
duty
pro
hic
&
nunc
,
while
the
preponderating
Accident
prevaileth
.
Christs
instances
goe
at
least
as
far
as
this
,
about
the
Priests
in
the
Temple
breaking
the
Sabbath
blamelesly
,
and
David's
eating
the
Shew-bread
,
which
was
lawful
for
none
to
eat
ordinarily
,
but
the
Priests
:
And
the
Disciples
rubbing
the
ears
of
Corne
:
[
I
will
have
mercy
and
not
Sacrifice
]
is
a
lesson
that
he
sets
us
to
learn
,
when
two
duties
comes
together
,
to
preserve
the
greater
,
if
we
would
escape
sin
;
And
sure
to
keep
an
able
Preacher
in
the
Church
,
or
a
private
Christian
in
Communion
,
is
a
greater
duty
,
caeteris
paribus
,
than
to
use
a
Ceremony
,
which
we
conceive
to
be
decent
;
It
is
more
orderly
to
use
the
better
translation
of
the
Scripture
,
than
the
worse
,
as
the
Common-prayer-book
doth
;
and
yet
we
would
have
no
man
cast
out
for
using
the
worse
:
It
is
more
orderly
,
decent
,
and
edifying
for
the
Minister
to
read
all
the
Psalms
,
than
for
the
people
to
read
each
second
verse
;
And
yet
we
would
not
cast
out
men
from
the
Church
or
Ministry
meerly
for
that
disorder
,
It
is
more
orderly
,
and
decent
to
be
uncovered
in
divine
worship
,
than
covered
:
And
yet
rather
than
a
man
should
take
cold
,
we
could
allow
him
to
hear
a
Chapter
or
Sermon
covered
:
why
not
much
more
,
rather
than
he
should
be
cast
out
.
But
let
us
come
to
the
Application
,
It
is
no
undecent
disorderly
worshiping
of
God
,
to
worship
him
without
our
Crosse
,
Surplice
,
and
kneeling
in
the
reception
of
the
Sacrament
.
1.
If
it
were
,
then
Christ
and
his
Apostles
had
worshipped
undecently
and
disorderly
;
And
the
Primitive
Church
that
used
not
the
Surplice
,
nor
the
transient
Image
of
the
Crosse
in
Baptism
(
but
in
an
unguent
)
yea
the
Church
for
many
hundred
years
,
that
received
the
Sacrament
without
kneeling
.
2.
Then
if
the
King
,
Parliament
,
and
Convocation
should
change
their
Ceremonies
,
it
seems
you
would
take
your selves
bound
to
retain
them
;
for
you
say
you
must
not
worship
God
undecently
:
But
that
they
may
be
changed
by
Authority
,
our
Articles
determine
,
and
therefore
Charity
may
well
require
the
Magistrate
to
change
them
without
any
wrong
to
the
worship
of
God.
3.
VVe
appeal
to
the
common
judgement
of
the
Impartial
,
whether
in
the
nature
of
the
thing
,
there
by
any
thing
that
tels
them
,
that
it
is
undecent
to
pray
without
Surplice
in
the
reading
place
,
and
not
undecent
to
pray
without
in
the
Pulpit
?
And
that
it
is
undecent
to
Baptize
without
Crossing
,
and
not
to
receive
the
Lords
Supper
without
:
And
that
it
is
undecent
for
the
Receiver
to
take
the
Lords
Supper
without
kneeling
,
and
not
for
the
Minister
to
give
it
him
standing
,
that
prayeth
in
the
delivery
.
Sect.
8.
[
These
promised
we
Answer
to
your
first
Reason
,
that
those
things
which
we
call
Indifferent
,
because
neither
expresly
commanded
or
forbiden
by
God
,
have
in
them
a
real
goodness
,
a
fitness
,
and
decency
,
and
for
th●
cause
are
imposed
,
and
may
be
so
by
the
Rule
of
St.
Paul
,
by
which
Rule
,
and
many
others
in
Scripture
,
a
power
is
given
to
men
to
impose
Signs
,
which
are
never
the
worse
surely
,
because
they
signifie
something
that
is
decent
and
comely
,
and
so
it
is
not
doubtful
,
whether
such
power
be
given
;
It
would
rather
be
doubtful
,
whether
the
Church
could
impose
such
ildle
Signs
,
if
any
such
there
be
,
as
signifie
nothing
.
]
Repl.
To
your
first
Answer
we
reply
.
1.
We
suppose
you
speak
of
a
moral
Goodness
;
and
if
they
are
such
indeed
,
as
are
within
their
power
and
really
good
,
that
is
,
of
their
own
nature
,
fitter
than
their
opposites
,
they
may
be
imposed
by
just
Authority
,
by
equal
means
,
though
not
by
usurpers
,
nor
by
penalties
that
will
do
more
harm
than
the
things
will
do
good
.
2.
Signs
that
signifie
nothing
,
we
understand
not
:
It
is
one
thing
to
be
decent
,
and
another
[
to
signifie
something
that
is
decent
;
what
you
mean
by
that
,
we
know
not
.
The
Cross
signifieth
our
not
being
ashamed
to
profess
the
Faith
of
Christ
crucified
,
&c.
]
do
you
call
that
something
[
that
is
decent
?
]
It
is
something
necessary
to
Salvation
.
3.
Signes
are
exceeding
various
:
At
present
we
use
but
two
distinctions
.
1.
Some
are
Signs
ex
primaria
intentione
iustitnentis
,
purposed
,
and
primarily
instituted
to
signifie
(
as
an
Escucheon
,
or
a
Sign
at
an
Inne
door
in
common
matters
;
and
as
the
Sacrament
and
Cross
in
sacred
matters
)
and
some
are
Signs
but
consequently
secondarily
,
and
not
essentially
,
as
intended
by
the
Institutors
(
so
Hills
and
Trees
may
shew
us
what
a
Clock
it
is
,
and
so
every
Creature
signifieth
some
good
of
Mercy
or
Duty
,
and
may
be
an
Object
of
holy
Meditation
;
so
the
colour
and
shape
of
our
Cloaths
may
mind
us
of
some
good
,
which
yet
was
none
of
the
primary
or
proper
end
of
the
Maker
or
Wearer
.
)
2.
Signes
are
either
arbitrary
expressions
of
a
mans
own
mind
,
in
a
matter
where
he
is
left
free
;
or
they
are
Covenanting
Signes
between
us
and
God
in
the
Covenant
of
Grace
,
to
work
Grace
on
us
,
as
moral
Causes
,
and
to
engage
us
Sacramentally
to
him
.
Such
we
conceive
the
Cross
in
Baptism
to
be
.
The
Preface
to
the
Common
Prayer
Book
saith
[
They
are
apt
to
teach
and
excite
,
&c.
]
which
is
a
moral
operation
of
Grace
;
and
the
Canon
saith
[
It
is
an
honourable
badge
,
whereby
the
Infant
is
dedicated
to
him
that
dyed
on
the
Cross
]
we
are
signified
with
it
[
in
token
,
that
hereafter
we
shall
not
be
ashamed
to
confess
the
Faith
of
Christ
crucified
,
and
manfully
to
fight
,
&c.
]
now
if
a
thing
may
be
commanded
meerly
as
a
decent
Circumstance
of
Worship
,
yet
it
is
unproved
that
a
thing
in
its
nature
as
instituted
,
and
in
the
primary
intention
,
is
thus
Sacramentally
to
dedicate
and
engage
us
in
Covenant
to
God
,
by
signifying
the
Grace
and
Duty
of
the
Covenant
be
lawfully
cammanded
by
man.
1.
Decent
Circumstances
are
necessary
in
genere
.
There
must
be
some
fit
time
,
place
,
gesture
,
vesture
(
as
such
)
utensils
,
&c.
But
that
there
be
some
such
dedicating
ingaging
Signs
,
in
our
Covenanting
with
God
,
signifying
the
Grace
of
the
Covenant
,
and
our
state
and
duty
as
Soldiers
under
Christ
(
besides
Gods
Sacraments
)
this
is
not
necessary
in
genere
,
and
therefore
it
is
not
left
to
man
to
determine
de
specie
.
2.
If
there
be
any
reason
for
this
use
of
the
Cross
,
it
must
be
such
as
was
in
the
Apostles
dayes
,
and
concerneth
the
universal
Church
in
all
ages
and
places
,
and
then
the
Apostles
would
have
taken
care
of
it
.
Thus
much
here
in
brief
of
Signes
;
and
more
anon
,
when
you
again
call
us
to
it
.
Sect.
9.
[
To
the
second
,
That
it
is
not
a
violation
of
Christs
Royalty
,
to
make
such
Laws
for
decency
,
but
an
exercise
of
his
Power
and
Authority
which
he
hath
given
to
the
Church
,
and
the
disobedience
to
such
Commands
of
Superiours
,
is
plainly
a
violation
of
his
Royalty
;
As
it
is
no
violation
of
the
Kings
Authority
,
when
his
Magistrates
command
things
according
to
his
Laws
,
but
disobedience
to
the
Command
of
those
injunctions
of
his
Deputies
,
is
violation
of
his
Authority
.
Again
,
it
can
be
no
impeachment
of
Christs
Laws
,
as
insufficient
,
to
make
such
Laws
for
decency
,
since
our
Saviour
,
as
is
evident
by
the
Precepts
themselves
,
did
not
intend
by
them
to
determine
every
minute
and
circumstance
of
time
,
place
,
manner
of
performance
,
and
the
like
;
but
only
to
command
in
general
the
substance
of
those
Duties
,
and
the
right
ends
that
should
be
aimed
at
in
the
performance
,
and
then
left
every
man
in
particular
(
whom
for
that
purpose
he
made
reasonable
)
to
guide
himself
by
Rules
of
reason
for
private
Services
;
and
appointed
Governours
of
the
Church
,
to
determine
such
particularities
for
the
publick
.
Thus
our
Lord
commanded
Prayers
,
Fasting
,
&c.
But
for
the
times
and
places
of
performance
,
he
did
not
determine
every
of
them
,
but
left
them
to
be
guided
as
we
have
said
.
So
that
it
is
no
impeachment
of
his
Laws
,
as
insufficient
,
to
make
Laws
for
determining
those
particulars
of
decency
,
which
himself
did
not
,
as
is
plain
by
his
Precepts
,
intend
to
determine
,
but
left
us
Governours
for
that
purpose
,
to
whom
he
said
[
As
my
Father
sent
me
,
even
so
send
I
you
,
and
let
all
things
be
done
decently
,
and
in
order
]
of
whom
he
hath
said
to
us
,
[
Obey
those
that
have
the
oversight
over
you
]
and
told
us
,
that
if
we
will
not
hear
his
Church
,
we
must
not
be
accounted
as
Christians
,
but
Heathens
and
Publicans
;
And
yet
nevertheless
they
will
not
hear
it
,
and
obey
it
in
so
small
a
matter
,
as
a
Circumstance
of
time
,
place
,
habit
,
or
the
like
,
which
she
thinks
decent
and
fit
,
and
yet
will
be
accounted
the
best
Christians
,
and
tell
us
that
it
is
the
very
awe
of
Gods
Law
,
Deut.
12.
32.
that
keeps
them
from
obedience
to
the
Church
in
these
Commands
;
not
well
considering
that
it
cannot
be
any
adding
to
the
Word
of
God
,
to
command
things
for
order
and
decency
,
which
the
Word
of
God-commands
to
be
done
,
so
as
they
be
not
commanded
as
Gods
immediate
Word
,
but
as
the
Laws
of
men
;
but
that
is
undeniable
adding
to
the
Word
of
God
,
to
say
,
that
Superiours
may
not
command
such
things
which
God
hath
no
where
forbidden
,
and
taking
from
the
Word
of
God
,
to
deny
that
Power
to
men
,
which
Gods
Word
hath
given
them
.
]
Repl.
To
make
Laws
(
to
determine
of
undetermined
Circumstances
,
necessary
in
genere
,
to
be
some
way
determined
,
and
left
to
Magistrates
or
Ministers
de
specie
,
and
to
do
this
according
to
the
general
Rule
of
Scripture
,
and
in
order
to
the
main
end
,
and
not
against
it
)
is
not
against
the
Royalty
or
Will
or
Christ
;
but
to
make
new
dedicating
Covenanting
Symbols
,
to
signifie
the
Doctrine
of
the
Covenant
of
Grace
,
and
solemnly
engage
us
unto
God
,
and
place
these
in
the
publick
Worship
,
which
are
not
meer
Circumstances
,
but
substantial
Institutions
,
not
necessary
in
genere
(
that
there
should
be
any
such
at
all
,
besides
Gods
Sacraments
)
we
fear
this
is
a
violation
of
the
Royalty
of
Christ
,
and
a
reflection
on
his
Laws
,
as
insufficient
.
For
,
1.
If
it
belong
to
the
Power
proper
to
Christ
,
then
it
is
a
violation
of
his
Royalty
,
for
any
man
to
exercise
it
;
but
it
belongeth
to
the
Power
proper
to
Christ
,
Ergo
,
&c.
The
Minor
is
proved
thus
:
If
it
belong
to
the
universal
Head
,
or
Ruler
of
the
Church
,
as
such
;
then
it
belongs
to
the
Power
proper
to
Christ
;
(
for
we
are
ready
to
prove
there
is
now
under
him
,
no
universal
Head
or
Ruler
,
personally
,
or
collectively
and
civilly
one
)
But
,
&c.
If
in
the
Reason
of
it
,
it
should
be
the
matter
of
an
universal
Law
,
if
any
,
then
it
should
be
the
work
of
the
universal
Law-giver
,
if
any
:
But
,
&c.
If
in
the
Reason
of
it
,
it
be
equally
useful
to
the
Church
,
universal
as
to
any
particular
Church
,
or
Age
,
then
it
should
according
to
the
reason
of
it
,
be
the
matter
of
an
universal
Law
,
if
of
any
:
But
,
&c.
It
hath
the
same
aptitude
,
to
engage
us
to
a
duty
of
universal
necessity
,
and
hath
no
reason
proper
to
this
Age
,
or
Place
for
it
;
but
common
to
all
.
Moreover
,
it
is
no
where
committed
to
the
power
or
care
of
man
;
Ergo
,
it
is
proper
to
the
Care
and
Power
of
Christ
;
no
Text
is
shewed
that
giveth
man
power
in
such
things
:
To
do
all
things
decently
and
orderly
,
and
to
edification
,
is
no
giving
of
power
on
that
pretence
,
to
make
new
Covenanting
dedicating
Signs
:
To
do
Gods
work
decently
,
&c.
is
not
to
make
more
such
of
our
own
heads
;
it
's
but
the
right
modifying
of
the
work
already
set
us
.
And
to
do
all
decently
,
orderly
,
and
to
edification
,
was
a
duty
in
Moses
time
,
when
yet
such
things
as
these
in
question
might
not
be
added
by
any
but
God
:
(
when
we
say
by
God
,
we
mean
by
his
inspired
Instruments
;
and
when
we
say
by
Christ
,
we
mean
by
his
inspired
Instruments
)
If
we
should
make
Laws
,
that
every
one
is
publickly
to
taste
Vineger
and
Gall
,
as
a
Sign
that
we
are
not
ashamed
of
,
but
resolved
through
all
fresh-displeasing
di●ficulties
to
follow
Christ
,
that
did
so
,
and
thus
to
engage
and
dedicate
our selves
to
him
;
this
were
to
do
more
than
to
[
do
all
things
decently
and
orderly
]
which
he
appointed
.
If
milk
were
to
be
publickly
suckt
or
drank
by
all
in
profession
,
that
we
will
feed
on
the
sincere
Milk
of
his
Word
,
and
so
to
dedicate
us
to
him
by
Covenant
:
Or
,
if
we
were
to
put
on
an
Helmet
,
and
other
Armour
,
in
token
that
we
will
be
his
Soldiers
to
the
death
,
and
manfully
fight
under
,
&c.
These
Ingagements
,
by
such
publick
signs
,
are
Sacraments
in
the
sense
,
as
the
word
was
used
of
old
,
when
it
signified
a
Soldiers
solemn
listing
,
or
covenanting
with
his
Commander
.
Thus
by
distinguishing
decent
and
orderly
modes
,
and
Circumstances
necessary
in
genere
,
from
new
Ordinances
,
even
solemn
dedicating
,
covenanting
,
or
such
like
mystical
Signs
;
we
have
shewed
you
what
we
grant
,
and
where
you
fail
,
and
what
is
indeed
a
wrong
to
Christ
,
and
an
accusation
of
his
Laws
,
and
what
not
?
and
how
unjust
your
following
accusation
of
us
is
(
who
never
yet
told
you
,
we
would
be
accounted
the
best
Christians
;
but
to
desire
to
please
Christ
as
neer
as
we
can
,
is
not
blame
worthy
.
)
Abundance
of
things
of
lesser
moment
than
these
,
are
commanded
by
God
in
the
Law
,
to
which
he
addeth
,
that
Sanction
,
Deut.
12.
12.
Whatever
things
I
command
thee
,
&c.
And
we
conceive
,
that
the
words
[
As
my
Father
sent
me
,
so
,
&c.
]
had
somewhat
proper
to
the
extraordinary
Mission
:
[
And
if
he
hear
not
the
Church
,
&c.
]
is
neither
spoken
of
a
Church
universal
,
nor
of
Magistrates
making
Laws
for
such
Ceremonies
or
Signs
:
But
if
he
hear
not
that
Church
,
with
which
he
was
in
Communion
,
and
which
admonisheth
him
for
his
sin
,
let
that
Church
reject
him
from
their
Communion
.
Sect.
10.
[
The
Command
for
decent
Ceremonies
,
may
still
continue
in
the
Church
,
notwithstanding
the
12.
of
Deut.
and
so
it
may
too
,
for
all
the
exceptions
taken
against
them
,
by
sundry
Learned
,
Pious
,
and
Orthodox
persons
,
who
have
judged
them
they
say
unwarrantable
;
and
if
Laws
may
be
abrogated
as
soon
as
those
that
list
not
to
obey
,
will
except
against
them
,
the
world
must
needs
run
into
confusion
;
but
those
that
except
are
weak
Brethren
,
whom
by
Christs
Precept
and
Example
we
must
not
offend
.
If
by
weak
we
understand
ignorant
,
they
would
take
it
ill
to
be
so
accounted
,
and
it
is
their
own
fault
if
they
be
,
there
having
been
so
very
much
written
,
as
may
satisfie
any
that
have
a
mind
to
be
satisfied
.
And
as
King
James
of
blessed
memory
,
said
at
Hampton
Court
(
if
after
so
many
years
Preaching
the
Gospel
,
there
be
any
yet
unsatisfied
,
I
doubt
it
proceeds
rather
out
of
stubborness
of
opinion
,
than
out
of
tenderness
of
Conscience
;
if
by
tenderness
of
Conscience
,
they
mean
a
fearfulness
to
sin
,
this
would
make
them
most
easie
to
be
satisfied
,
because
most
fearful
to
disobey
Superiours
.
)
But
suppose
there
be
any
so
scrupulous
,
as
not
satisfied
with
what
hath
been
written
,
the
Church
may
still
without
sin
,
urge
her
Command
for
these
decent
Ceremonies
,
and
not
be
guilty
of
offending
her
weak
Brother
;
for
since
the
scandal
is
taken
by
him
,
not
given
by
her
,
it
is
he
that
by
vain
scrupulosity
offends
himself
,
and
layes
the
stumbling-block
in
his
own
way
.
]
Repl.
But
the
Command
for
mans
Institution
of
a
new
Worship
of
God
,
or
Rites
Sacramental
,
are
so
like
to
Sacraments
as
the
Cross
is
;
or
for
the
unnecessary
imposition
of
unnecessary
things
,
which
should
be
left
to
every
prudent
Ministers
discretion
,
and
this
upon
pain
of
being
cast
out
of
the
Church
or
Ministry
;
and
the
Law
for
subscribing
that
all
these
are
lawful
,
and
for
swearing
obedience
to
the
Bishops
;
all
these
Laws
are
not
to
be
found
in
Scripture
.
If
you
should
but
command
your
Servant
,
to
do
what
you
bid
him
,
decently
and
orderly
,
you
would
think
he
mistook
you
,
if
upon
that
pretence
he
would
do
any
other
work
,
which
he
could
but
say
tended
to
the
decency
of
yours
.
And
we
would
gladly
hear
,
what
you
can
think
your selves
,
is
forbidden
in
Deut.
12.
32.
if
not
such
humane
Ordinances
?
And
why
you
forbear
giving
the
truer
sense
of
the
Text
?
It
is
a
sad
Case
with
the
poor
Church
,
when
Gods
Wisdom
that
made
a
few
and
necessary
things
,
the
matter
of
his
Churches
Concord
,
is
no
more
valued
,
but
we
will
be
wiser
;
and
when
the
experience
of
the
Church
,
that
hath
been
torn
into
pieces
1400.
years
,
by
mens
inventions
,
and
needless
usages
and
impositions
,
is
yet
of
no
more
force
with
us
that
come
after
them
;
but
whatever
can
be
said
,
or
done
,
or
seen
,
we
will
still
make
Laws
,
that
all
men
shall
be
tantum
non
,
unchristned
,
and
damned
(
that
is
,
cast
out
of
the
Ministry
or
Church-Communion
)
that
will
not
wear
this
or
that
,
or
bow
thus
or
thus
,
or
look
this
way
or
that
way
,
or
say
this
word
or
that
word
;
and
when
we
have
laid
such
a
needless
snare
,
we
will
uncharitably
cry
out
[
that
the
world
will
be
brought
into
Confusion
,
because
men
that
list
not
to
obey
,
would
have
the
Laws
abrogated
]
where
hath
Christ
set
you
to
make
such
Laws
?
Is
it
not
work
enough
for
us
and
you
,
to
obey
the
Laws
that
he
hath
made
?
why
made
he
none
for
Postures
,
and
Vestures
,
and
Words
,
and
Teaching
Signs
of
this
nature
,
if
he
would
have
had
them
?
If
he
had
not
told
us
,
that
there
is
one
Law-giver
,
one
Lord
;
and
that
his
Word
is
able
to
make
us
wise
unto
Salvation
;
and
that
he
would
lay
no
greater
burden
on
us
,
than
necessary
things
,
and
would
not
have
us
despise
or
judge
each
other
on
such
occasions
:
If
he
had
but
told
us
,
that
he
left
any
Officers
after
his
inspired
Apostles
,
for
the
making
of
Ceremonies
,
or
new
Laws
of
Worship
,
or
Teaching
engaging
Signs
for
the
Church
,
we
would
as
gladly
understand
and
obey
his
Will
in
these
things
,
as
you
.
What
hurt
is
it
to
us
,
to
use
a
Cross
or
other
Ceremony
,
if
it
were
not
for
fear
of
disobeying
God
?
Enforce
Gods
Law
upon
us
,
as
zealously
as
you
will
,
and
see
if
we
will
disobey
it
:
But
that
the
world
shall
run
into
confusion
,
rather
than
we
shall
leave
to
serve
God
,
as
Peter
and
Paul
did
,
without
Crossing
,
Surplices
,
and
kneeling
at
the
Sacrament
,
and
then
that
we
shall
be
reproached
as
the
Cause
of
all
,
by
our
disobedience
:
God
hath
told
the
world
by
his
Word
,
and
will
tell
them
by
his
Judgements
,
that
this
is
not
his
way
to
Unity
and
Peace
.
As
to
your
Argument
,
from
your
Brethrens
weakness
,
we
say
,
1.
It
is
not
your
strength
to
slight
it
,
or
them
;
nor
is
it
their
weakness
,
that
they
are
willing
to
be
esteemed
weak
.
The
Apostle
called
those
weak
,
that
placed
a
necessity
in
indifferent
things
,
Rom.
14.
and
not
those
that
understood
their
indifferency
.
But
the
truth
is
,
the
nature
of
things
indifferent
,
is
not
well
unstood
by
all
on
either
side
;
some
may
think
evil
of
some
things
that
deserve
it
not
,
and
in
this
they
are
weak
,
though
in
other
matters
they
may
be
strong
.
And
for
the
rest
,
we
speak
according
to
the
worst
,
that
you
your selves
can
charitably
suppose
:
you
can
say
no
more
of
them
,
but
that
they
are
weaker
,
that
is
,
in
this
know
less
then
you
:
though
perhaps
we
may
take
them
to
be
stronger
,
that
is
to
be
more
in
the
right
;
yet
are
we
not
so
confident
,
as
to
censure
you
or
others
;
but
speak
of
things
difficult
,
and
doubtful
,
as
they
are
.
But
how
prove
you
that
we
would
take
it
ill
,
to
be
our selves
,
or
have
those
we
speak
of
accounted
ignorant
in
such
things
as
these
?
use
us
no
worse
then
the
ignorant
should
be
used
.
And
till
you
would
turn
a
man
out
of
the
Ministry
,
or
Church
,
for
being
ignorant
of
the
nature
of
a
Ceremony
(
which
never
was
in
his
Creed
,
the
Decalogue
or
Scripture
)
deal
not
so
by
us
,
that
would
be
wiser
if
we
knew
how
;
That
all
our
ignorance
is
our
own
fault
we
deny
not
;
But
it
is
an
excesse
of
confidence
,
and
uncharitableness
,
to
tell
us
that
there
is
so
very
much
written
as
may
satisfie
any
man
[
that
hath
a
mind
to
be
satisfied
]
when
we
professe
in
his
sight
that
knoweth
the
hearts
,
that
we
have
a
mind
to
be
satisfied
,
and
would
know
the
truth
,
at
what
rate
soever
if
we
knew
how
:
what
would
you
have
us
to
do
that
we
do
not
,
to
be
satisfied
?
Do
we
not
read
as
much
for
Ceremonies
,
as
the
dissenters
use
to
do
against
them
?
many
Books
against
them
are
yet
uuanswered
:
as
we
never
shuned
any
Publick
or
private
conference
with
any
of
you
,
and
such
reasonings
are
not
like
to
convince
us
.
If
you
will
be
the
Judges
of
your
Brethrens
hearts
,
and
say
it
is
not
tenderness
of
Conscience
,
but
stubbornness
,
we
shall
refer
that
to
the
day
,
when
your
hearts
,
and
ours
shall
all
be
opened
.
Must
none
be
tender
Conscienced
,
that
dare
not
venture
to
obey
you
in
such
things
?
when
you
may
with
undoubted
safety
forbear
the
imposing
of
your
Ceremonies
,
and
so
forbear
the
casting
out
of
your
Brethren
,
if
you
will
not
,
who
shews
less
tenderness
of
Conscience
?
That
the
scandal
is
taken
,
and
not
given
,
is
still
the
thing
in
question
,
as
to
many
things
:
And
if
it
were
no
just
occasion
of
offence
,
yet
you
ought
not
to
lay
that
which
others
weakness
will
turn
into
a
stumbling
block
,
unnecessarily
before
them
.
If
the
Apostles
Argument
be
good
,
Rom.
14.
The
Church
may
not
urge
unlawful
things
,
nor
things
meerly
lawful
,
upon
such
penalties
,
as
will
exclude
things
necessary
.
If
an
idle
word
be
to
be
accounted
for
,
an
idle
Law
is
not
laudable
,
much
less
when
all
men
must
be
excluded
the
Ministry
o●
Communion
that
scruple
it
;
when
yet
a
man
may
be
a
prophane
Swearer
,
for
12.
pence
an
Oath
,
and
may
swear
an
100.
times
,
before
he
payes
that
12.
pence
.
A
Papist
shall
pay
12.
pence
for
not
coming
to
Church
,
and
a
Protestant
be
thrust
out
of
your
Communion
,
for
not
kneeling
at
the
Sacrament
,
and
a
Minister
suspended
,
imprisoned
,
undone
,
for
not
crossing
a
Child
,
or
wearing
a
Surplice
.
May
Magistrates
,
or
the
Church
rhus
urge
their
commands
?
can
any
thing
be
spoken
plainer
then
the
Scripture
speaks
against
this
course
?
And
would
you
make
the
world
believe
,
that
the
Brethren
that
do
not
all
that
you
bid
them
,
are
so
unreasonably
,
and
obstinately
scrupulous
,
as
to
have
no
matter
of
offence
but
what
they
lay
before
themselves
,
when
they
have
the
Practise
of
the
Apostles
,
and
the
Custom
of
the
Primitive
Church
,
for
many
hundred
years
against
you
,
and
this
called
by
them
an
Apostolical
Tradition
,
and
decreed
by
the
most
venerable
Councils
that
ever
were
?
If
you
had
but
one
of
these
,
(
the
decree
of
a
General
Council
,
or
Practice
of
all
the
purest
Church
alone
)
for
one
of
your
Ceremonies
,
you
would
think
him
uncharitable
,
that
so
reproached
you
for
pretending
Conscience
.
Sect.
11.
[
The
Case
of
St.
Paul
not
eating
flesh
,
if
it
offended
his
Brother
,
is
nothing
to
the
purpose
;
who
there
speakes
of
things
,
not
Commanded
either
by
God
,
or
by
his
Church
,
neither
having
in
them
any
thing
of
Decency
,
or
Significancy
to
serve
in
the
Church
;
St.
Paul
would
deny
himself
his
own
Liberty
,
rather
than
offend
his
Brother
.
Bnt
if
any
man
breakes
a
just
Law
or
Custom
of
the
Church
,
he
brands
him
for
a
Lover
of
Schisme
and
Sedition
,
1
Cor.
11.
16.
]
Repl.
But
because
at
our
last
Meeting
,
it
was
said
with
so
much
confidence
by
one
,
that
the
Case
in
Rom.
14.
and
15.
was
nothing
to
ours
,
we
shall
here
say
the
more
to
what
you
say
,
that
Pauls
not
eating
flesh
is
nothing
to
the
purpose
:
your
reasons
are
,
1.
Because
he
speakes
of
nothing
commanded
by
God
,
or
his
Church
.
2.
Nor
of
any
thing
of
Decency
,
or
significancy
to
serve
in
the
Church
.
To
the
first
we
have
often
told
you
,
that
which
is
undeniable
,
1.
That
Paul
was
a
Governour
of
that
Church
himself
,
that
had
no
Superior
to
con
trole
him
:
If
you
say
then
,
that
he
wrote
not
as
a
Governor
;
we
Answer
,
yes
:
for
he
wrote
as
an
Apostle
,
and
wrote
that
Epistle
that
was
to
be
a
standing
Law
,
or
Canon
to
them
;
If
this
be
no
act
of
his
Office
,
and
Authority
,
there
was
none
such
;
And
then
you
must
say
the
like
of
all
the
rest
of
the
Epistles
.
2.
Moreover
as
Paul
the
Apostle
excludeth
all
such
impositions
,
so
he
wrote
to
all
the
Resident
Pastors
that
were
at
Rome
,
for
he
wrote
to
the
whole
Church
:
and
therefore
these
commands
extend
to
the
Governours
,
that
they
make
not
such
things
the
matter
of
Contempt
or
Censures
,
or
any
uncharitable
course
,
but
bear
with
one
another
in
them
.
Will
you
call
men
obstinate
self-offenders
,
that
differ
from
you
,
when
you
have
no
better
Answers
then
these
to
the
plain
decisions
of
the
holy
Ghost
?
what
we
speak
of
Rom.
14.
15.
we
speak
also
of
1
Cor.
8.
And
3.
It
is
to
the
Rulers
of
the
Church
that
we
are
speaking
,
and
it
is
they
that
answer
us
:
And
shall
the
Rulers
say
[
if
it
were
not
a
thing
commanded
we
might
bear
with
you
]
when
it
is
themselves
that
command
them
Ecclesiastically
;
and
we
intreat
them
but
to
forbear
that
,
and
to
concur
with
us
in
Petitioning
the
King
to
forbear
commanding
them
coercively
;
who
no
doubt
will
easily
forbear
it
,
if
they
do
their
part
.
4.
Yea
a
fortiore
it
layeth
a
heavier
charge
on
such
Governours
then
others
.
If
it
be
so
hainous
a
Sin
as
Paul
maketh
it
to
censure
,
or
despise
one
another
,
for
meats
and
dayes
,
and
such
like
things
,
how
much
more
to
Excommuuicate
,
silence
,
and
undo
one
another
?
and
deprive
thousands
of
Souls
of
the
Preaching
of
the
Gospel
,
that
consented
not
to
their
Pastor's
non-conformity
?
5.
Paul
letteth
you
know
,
that
those
things
are
not
the
Center
or
matter
of
our
necessary
Concord
,
but
of
mutual
forbearance
,
and
therefore
condemneth
all
that
will
make
them
necessary
to
our
Unity
,
Ministry
,
or
Communion
.
6.
And
the
difference
is
wholly
to
the
advantage
of
our
Cause
;
for
those
that
Paul
spoke
to
,
were
not
come
so
high
as
to
go
about
to
force
others
to
do
as
they
did
,
but
onely
to
despise
them
for
not
doing
it
.
2.
And
therefore
to
the
second
Reason
we
answer
.
1.
If
the
things
had
been
different
,
yet
so
was
Pauls
Injunction
different
from
our
request
;
for
Paul
goeth
so
high
as
to
command
them
to
deny
their
own
Liberty
,
in
not
eating
lawful
meats
themselves
,
least
they
offend
,
and
hurt
their
Breth●en
;
whereas
we
are
now
but
desiring
you
,
that
you
would
not
force
others
to
do
that
which
they
take
to
be
a
sin
,
and
that
with
penalties
that
fall
heavier
on
the
Church
,
then
on
them
;
They
had
on
both
sides
fairer
pretences
then
you
have
:
The
Cases
before
us
to
be
compared
are
four
;
the
Case
of
the
refusers
of
meats
and
observers
of
dayes
then
:
The
Case
of
the
users
of
those
meats
,
and
not
observers
of
those
dayes
:
The
Case
of
our
imposers
:
And
the
Case
of
non-conformists
:
The
pretence
that
their
refusers
of
meats
had
,
in
1
Cor.
8.
was
,
that
being
offered
to
Idols
,
they
thought
it
made
them
partakers
of
the
Idolatry
;
and
so
they
sinned
through
weakness
in
being
offended
at
others
,
and
censuring
them
that
used
their
Liberty
:
And
had
they
not
here
a
fairer
pretence
for
their
offence
and
censures
,
then
you
for
your
impositions
?
You
cannot
shew
half
so
great
an
appearance
of
good
in
the
things
commanded
,
as
they
could
do
of
Evil
in
the
things
for
which
they
were
offended
.
And
the
offended
censurer
in
Rom.
14.
had
this
pretence
,
that
the
thing
was
forbidden
in
Gods
own
Law
,
even
the
meats
which
he
refused
;
and
the
dayes
cōmmanded
which
he
observed
:
And
he
knew
not
that
the
Law
in
these
matters
of
Order
and
Ceremony
was
abrogated
(
which
Peter
himself
was
ignorant
of
,
when
he
refufed
to
eat
things
common
and
unclean
:
)
But
you
have
no
pretence
of
Gods
own
command
for
the
matter
of
your
impositions
,
as
these
men
had
for
the
matter
of
their
offence
,
and
censure
:
so
that
here
you
are
on
the
worser
side
.
And
for
the
other
party
,
that
in
1
Cor.
8.
abused
their
Liberty
:
and
Rom.
14.
despised
their
Brethren
,
they
had
a
double
pretence
:
one
was
,
that
it
was
their
Liberty
;
and
if
every
scrupulous
party
should
drive
them
from
their
lawful
meat
,
and
drink
,
they
knew
not
whither
they
might
drive
them
:
Another
was
,
that
the
Law
was
abrogated
by
Christ
;
and
therefore
if
they
complyed
in
practice
with
the
scrupulous
,
or
did
not
shew
their
difference
,
they
might
seem
to
be
guilty
of
the
restoring
of
the
Law
,
and
complying
with
the
Jewes
and
the
Hereticks
,
that
both
then
were
enemies
to
the
Church
,
and
agreed
in
this
;
had
not
these
men
now
a
fairer
pretence
for
eating
,
1
Cor.
8.
and
for
the
dissent
shewed
,
Rom.
14.
then
you
ever
yet
produced
for
forcing
others
from
Ministry
,
and
Church
,
(
or
into
sin
,
and
Hell
,
if
they
will
obey
you
against
their
Consciences
)
and
all
for
that
which
you
never
pretended
to
shew
a
command
of
God
for
?
And
others
shew
you
(
as
they
think
)
Scripture
,
and
Councils
,
and
Custom
against
:
To
tell
us
then
that
Paul
spake
of
things
[
not
Decent
and
Significant
]
is
(
pardon
our
plainness
)
to
say
much
less
then
nothing
:
For
it
was
not
against
imposing
that
Paul
spake
,
but
using
,
and
not
using
,
censuring
and
despising
;
and
their
Arguments
were
(
suitable
to
their
Cause
)
of
another
kind
of
moment
,
than
Decency
or
Indecency
,
Significancy
or
Insignificancy
,
even
from
supposed
Idolatry
rejecting
Gods
Law
,
and
complying
with
Jews
,
and
Hereticks
,
in
restoring
the
Law
,
and
casting
away
the
Liberties
purchased
by
Christ
,
even
in
their
private
eating
,
and
drinking
.
To
be
no
more
tedious
now
,
we
humbly
offer
in
any
way
convenient
to
try
it
out
,
with
the
Reverend
Brother
that
so
confidently
asserted
the
disparity
of
the
cases
;
and
to
prove
,
that
these
Scriptures
most
plainly
condemn
your
impositions
now
in
qnestion
;
though
we
should
have
thought
,
that
one
impartial
reading
of
them
might
end
the
controversie
,
and
save
the
Church
and
you
from
the
sad
effects
.
As
to
that
,
1
Cor.
11.
16.
we
answer
,
1.
It
is
uncertain
whether
the
word
[
Custom
]
refer
to
the
matter
of
Hair
,
or
to
contention
:
so
many
Expositors
judge
,
q.
d.
[
the
Churches
of
God
are
not
contentious
]
2.
Here
is
no
Institution
(
muchless
by
fallible
men
)
of
new
Covenanting
,
Dedicating
,
or
Teaching
Symbols
,
or
Ceremonies
;
nor
is
here
any
unnecessary
thing
enjoyned
,
but
that
which
nature
,
and
the
Custom
of
the
Country
had
made
so
decent
,
as
that
the
opposite
would
have
been
abusively
indecent
:
This
is
not
your
Case
.
A
Cross
or
Surplice
is
not
decent
by
nature
,
or
common
reputation
,
but
by
Institution
(
that
is
,
not
at
all
;
for
if
it
be
not
instituted
,
because
decent
,
it
will
not
be
decent
,
because
instituted
)
nor
are
these
so
decent
,
as
the
opposite
to
be
indecent
.
The
Apostles
worshipped
God
as
decently
without
them
,
as
you
do
with
them
:
The
Minister
prayeth
in
the
Pulpit
,
as
decently
without
the
Surplice
,
as
in
the
Reading
place
with
it
.
3.
Paul
doth
but
exhort
them
to
this
undoubted
Comeliness
(
as
you
may
well
do
,
if
men
will
do
any
thing
,
which
nature
or
common
reputation
makes
to
be
slovenly
,
unmannerly
or
indecent
,
as
being
covered
in
Prayer
,
or
singing
Psalms
,
or
any
such
like
;
about
which
we
will
never
differ
with
you
:
)
But
even
here
,
he
talks
not
of
force
,
or
such
penalties
as
tend
to
the
greater
hurt
of
the
Church
,
and
the
ruin
of
the
person
.
Sect.
12.
[
That
these
Ceremonies
have
occasioned
many
Divisions
,
is
no
more
fault
of
theirs
,
than
it
was
of
the
Gospel
,
that
the
Preaching
of
it
,
occasioned
strife
betwixt
Father
and
Son
,
&c.
the
true
Cause
of
those
Divisions
,
is
the
Cause
of
ours
,
which
St.
James
tells
us
is
Lust
,
and
inordinate
desires
of
Honour
,
Wealth
,
or
Licentiousness
,
or
the
like
:
were
these
Ceremonies
laid
aside
,
there
would
be
the
same
Divisions
.
If
some
,
who
think
Moses
and
Aaron
take
too
much
upon
them
,
may
be
suffered
to
deceive
the
People
,
and
to
raise
in
them
vain
fears
and
jealousies
of
their
Governours
;
but
if
all
men
would
,
as
they
ought
,
study
peace
and
quietness
,
they
would
find
other
,
and
better
fruits
of
those
Laws
of
Rites
,
and
Ceremonies
,
as
Edification
,
Decency
,
Order
,
and
Beauty
,
in
the
Service
and
Worship
of
God.
]
Repl.
Whether
the
Ceremonies
be
as
innocent
,
as
to
Divisions
,
as
the
Gospel
(
a
strange
Assertion
)
will
better
appear
,
when
what
we
have
said
,
and
what
is
more
fully
said
by
Dr.
Ames
,
Bradshaw
,
and
others
,
is
well
answered
.
If
the
true
Cause
of
our
Divisions
be
as
you
say
[
Lust
,
and
inordinate
desires
of
Honour
,
or
Wealth
,
or
Licentiousness
]
then
the
party
that
is
most
lustful
,
ambitious
,
covetous
,
and
licentious
,
are
likest
to
be
most
the
Cause
.
And
for
Lust
and
Licentiousness
,
we
should
take
it
for
a
great
attainment
of
our
ends
,
if
you
will
be
intreated
to
turn
the
edge
of
your
severity
against
the
Lustful
and
Licentious
.
O
that
you
would
keep
them
out
of
the
Pulpits
,
and
out
of
the
Communion
of
the
Church
,
till
they
reform
!
And
for
our selves
,
we
shall
take
your
Admonitions
or
Severities
thankfully
,
when
ever
we
are
convicted
by
you
,
of
any
such
sins
.
We
are
loth
to
enter
upon
such
Comparisons
,
between
the
Ministers
ejected
,
for
the
most
part
,
and
those
that
are
in
their
rooms
,
as
tends
to
shew
by
this
Rule
,
who
are
likest
to
be
the
Dividers
.
And
for
inordinate
desires
of
Honour
and
Wealth
,
between
your
Lordships
and
Us
,
we
are
contented
that
this
Cause
be
decided
by
all
England
,
even
by
our
enemies
,
at
the
first
hearing
,
without
any
further
vindication
of
our selves
;
and
so
let
it
be
judged
who
are
the
Dividers
.
Only
we
must
say
,
that
your
intimation
of
this
Charge
on
us
,
that
seek
not
for
Bishopricks
,
Deaneries
,
and
Archdeaconries
,
or
any
of
your
preferments
;
that
desire
not
,
nor
would
accept
pluralities
of
Benefices
,
with
Cure
of
Souls
;
that
never
sought
for
more
than
Food
and
Raiment
,
with
the
liberty
of
our
Ministry
,
even
one
place
,
with
a
tollerable
Maintenance
,
whose
provoking
Cause
,
hath
been
our
constant
opposition
to
the
Honours
,
Wealth
,
Lordships
,
and
pluralities
of
the
Clergy
;
yea
,
who
would
be
glad
on
the
behalf
of
the
poor
Congregations
,
if
many
of
our
Brethren
might
have
leave
to
Preach
to
their
Flocks
for
nothing
.
We
say
your
intimation
maketh
us
lift
up
our
hands
and
hearts
to
Heaven
,
and
think
,
O
what
is
man
!
what
may
not
by
some
History
be
told
the
World
!
O
how
desirable
is
the
blessed
day
of
the
righteous
universal
Judgement
of
the
Lord
!
How
small
a
matter
till
then
should
it
be
to
us
,
to
be
judged
of
man
!
We
hope
upon
pretence
of
not
suffering
us
to
deceive
the
People
,
you
will
not
deny
liberty
to
Preach
the
necessary
saving
Truths
of
the
Gospel
,
considering
how
terrible
a
Symptom
and
Prognostick
,
this
was
in
the
Jews
,
1
Thes.
2.
15
,
16.
Who
both
killed
the
Lord
Jesus
,
and
their
own
Prophets
,
and
persecuted
the
Apostles
,
and
God
they
pleased
not
,
and
were
contrary
to
all
men
,
forbidding
to
Preach
to
the
Gentiles
,
that
they
might
be
saved
;
to
fill
up
their
sins
alwayes
:
for
wrath
was
come
upon
them
to
the
utmost
.
We
can
as
easily
bear
whatever
you
can
inflict
upon
us
,
as
the
hinderers
of
the
Gospel
,
and
Silencers
of
faithful
Ministers
,
and
troublers
of
the
Churches
,
can
bear
what
God
will
inflict
on
them
;
and
so
the
Will
of
the
Lord
be
done
.
Sect.
13.
[
There
hath
been
so
much
said
,
not
only
of
the
lawfulness
,
but
also
of
the
conveniency
of
these
Ceremonies
mentioned
,
that
nothing
can
be
added
.
This
in
brief
may
here
suffice
for
the
Surplice
,
that
reason
and
experience
teaches
,
that
decent
Ornaments
and
Habits
,
preserve
Reverence
and
awe
;
held
therefore
necessary
to
the
solemnity
of
Royal
Acts
,
and
Acts
of
Justice
;
and
why
not
as
well
to
the
solemnity
of
Religious
Worship
?
and
in
particular
,
no
Habit
more
suitable
than
white
Linnen
,
which
resembles
Purity
and
Beauty
,
wherein
Angels
have
appeared
,
Rev.
15.
fit
for
those
whom
the
Scripture
calls
Angels
.
And
this
Habit
was
ancient
,
Chrysost.
Hom.
60.
ad
pop
.
Antioch
.
]
Repl.
1.
If
nothing
can
be
added
,
then
we
doubt
the
answered
Writings
extant
against
these
Impositions
,
will
never
be
well
answered
.
2.
We
are
desirous
that
no
undecent
Vestures
or
Habits
,
be
used
in
Gods
Service
.
Those
that
scruple
the
Surplice
,
do
it
not
as
it
is
a
Habit
determined
of
as
decent
;
but
as
they
think
it
is
made
an
holy
Vestment
,
and
so
a
part
of
external
Worship
,
as
Aaron's
Vestments
were
;
(
as
may
be
seen
in
the
Arguments
of
Cotton
and
Nichols
,
lately
Printed
together
.
)
Sect.
14.
[
The
Cross
was
alwayes
used
in
the
Church
,
in
immortali
lavacro
,
Tertul.
And
therefore
to
testifie
our
Communion
with
them
,
as
we
are
taught
to
do
in
our
Creed
;
as
also
in
token
that
we
shall
not
be
ashamed
of
the
Cross
of
Christ.
It
is
fit
to
be
used
still
,
and
we
conceive
cannot
trouble
the
Conscience
of
any
that
have
a
mind
to
be
satisfied
.
]
Repl.
That
the
Cross
was
alwayes
used
in
the
Church
in
Baptism
,
is
an
Assertion
certainly
untrue
;
and
such
as
we
never
heard
nor
read
till
now
.
Do
you
believe
it
was
used
in
the
Baptism
of
the
Eunuch
,
Lydia
,
the
Jalor
,
Cornelius
,
the
3000.
Acts
3.
or
in
those
times
?
And
when
it
did
come
up
,
it
was
with
Chrysm
,
and
not
our
airy
transient
Image
;
and
therefore
you
so
far
differ
from
the
users
.
2.
The
Condemnation
of
Genuflection
on
the
Lords
dayes
in
adoration
,
was
at
least
as
ancient
and
universal
,
and
commanded
by
Councils
,
when
the
Cross
was
not
;
and
yet
you
can
dispense
with
that
,
and
many
such
usages
.
And
if
you
will
your selves
fall
in
with
Custom
,
yet
every
ancient
common
Custom
,
was
never
intended
to
be
a
matter
of
necessity
to
Union
or
Tolleration
of
our
Brethren
;
use
no
other
force
about
the
Cross
than
the
Church
then
did
.
Your
saying
,
that
you
[
conceive
it
cannot
trouble
the
Conscience
of
any
that
have
a
mind
to
be
satisfied
]
doth
but
express
your
uncharitable
censeriousness
,
while
your
Brethren
have
studied
,
and
prayed
,
and
conferred
for
satisfaction
,
it
's
like
,
as
much
as
you
,
and
profess
their
earnest
desires
of
it
,
and
their
readiness
to
hear
or
read
any
thing
that
you
have
to
say
,
in
order
to
their
satisfaction
.
Sect.
15.
[
The
posture
of
kneeling
,
best
suites
at
the
Communion
,
as
the
most
convenient
,
and
so
most
decent
for
us
,
when
we
are
to
receive
as
it
were
from
Gods
hand
,
the
greatest
of
seals
of
the
Kingdom
of
Heaven
;
he
that
thinks
he
may
do
this
sitting
,
let
him
remember
the
Prophet
Mal.
Offer
this
to
the
Prince
,
to
receive
his
Seal
,
from
his
own
hand
sitting
,
see
if
he
will
accept
of
it
;
when
the
Church
did
stand
at
her
Prayers
,
the
manner
of
receiving
was
,
more
Adorantium
,
St.
Aug.
Psal.
98.
Cyril
.
Catech.
Mystag
.
5.
rather
more
than
at
Prayers
,
since
standing
at
Prayer
hath
been
left
,
and
kneeling
used
instead
of
that
,
(
as
the
Church
may
vary
in
such
indifferent
things
)
now
to
stand
at
Communion
,
when
we
kneel
at
Prayers
,
were
not
decent
,
much
less
to
sit
,
which
was
never
the
use
of
the
best
times
.
]
Repl.
To
all
this
about
kneeling
,
we
say
,
1.
We
have
considered
the
Text
in
Mal.
and
what
you
say
;
and
yet
,
1.
We
find
that
our
Betters
,
even
Christs
Apostles
,
and
the
universal
Church
,
for
many
hundred
years
,
thought
not
kneeling
most
decent
;
nor
did
the
Church
,
in
the
first
Age
,
think
sitting
unmeet
in
that
Service
,
to
the
King
of
the
Church
:
And
we
hope
you
reprehend
them
not
.
2.
You
require
not
the
Adult
,
that
are
baptized
,
to
receive
that
Seal
or
Sacrament
kneeling
.
3.
When
kneeling
at
Prayers
was
in
use
,
in
the
Apostles
times
,
yet
kneeling
in
the
reception
of
the
Sacrament
was
not
.
4.
Why
can
you
so
lightly
put
off
,
both
the
Practice
and
Canons
of
the
Church
in
this
,
more
than
in
other
such
things
?
However
you
cannot
here
deny
de
facto
,
but
that
kneeling
on
the
Lords
dayes
in
the
receiving
the
Sacrament
,
was
for
many
hundred
years
,
of
the
purer
times
of
the
Church
,
disused
and
condemned
:
And
why
do
you
not
tell
us
,
what
other
General
Council
repealed
this
,
that
we
may
see
whether
it
be
such
,
as
we
are
any
way
bound
by
?
When
you
say
[
the
Church
may
vary
in
such
indifferent
things
]
1.
If
kneeling
or
standing
at
Prayer
,
be
an
indifferent
thing
,
then
so
are
they
at
this
Sacrament
.
2.
Then
you
follow
the
Changers
,
and
we
the
old
Pattern
.
3.
Then
the
Canons
of
general
Councils
and
Customs
,
pretended
to
be
from
Apostolical
Tradition
,
may
be
changed
.
4.
What
is
it
,
that
you
call
the
Church
that
changeth
,
or
may
change
these
?
A
Council
,
or
a
popular
Custom
?
Bring
us
not
under
a
forraign
Power
.
5.
The
thing
then
being
so
indifferent
and
changeable
,
you
may
change
it
if
you
please
,
for
ends
that
are
not
indifferent
.
6.
And
if
now
the
Ministers
may
Pray
standing
,
why
may
not
the
People
receive
standing
?
7.
When
you
say
,
that
[
to
sit
,
was
never
the
use
of
the
best
times
]
you
deny
the
Apostles
,
and
primitive
times
to
be
the
best
;
as
to
the
extent
of
the
Church
,
they
were
not
the
best
,
but
as
to
the
purity
of
administrations
they
were
.
Sect.
16.
[
That
there
were
ancient
Lyturgies
in
the
Church
,
is
evident
,
St.
Chrysostom's
,
St.
Basil's
,
and
others
:
And
the
Greeks
tell
us
of
St.
James
,
much
elder
than
they
;
and
though
we
find
not
in
all
Ages
whole
Lyturgies
,
yet
it
is
certain
that
there
were
such
in
the
eldest
times
,
by
those
parts
which
are
extant
,
as
Sursum
Corda
,
&c.
Gloria
Patri
,
Benedicite
,
Hymnus
Cherubinus
,
&c.
Vere
dignum
&
justum
,
&c.
Dominus
vobiscum
,
&
cum
Spiritu
tuo
,
with
divers
others
.
Though
●hose
that
are
extant
may
be
interpolated
,
yet
such
things
as
are
found
in
them
,
all
consentient
to
Catholick
primitive
Doctrine
,
may
well
be
presumed
to
have
been
from
the
first
,
especially
since
we
find
no
Original
of
these
Lyturgies
from
General
Councils
.
]
Repl.
We
know
there
wanteth
not
a
Lyndanus
,
a
Coccius
,
to
tell
the
world
of
St.
Peters
Lyturgy
,
which
yet
prayeth
,
that
by
the
Intercession
of
Peter
and
Paul
,
we
may
be
defended
,
&c.
and
mentioneth
Lynus
,
Cletus
,
Clemens
,
Cornelius
,
Cyprian
,
Lucia
,
Barbara
,
and
abundance
such
;
shall
we
therefore
conclude
that
there
were
Lyturgies
from
the
first
,
and
that
what
is
here
consentient
to
Antiquity
wa●
in
it
?
There
wants
not
a
Marg.
de
la
Bigne
,
a
Greg.
de
Valent.
a
Coccius
to
commend
to
us
the
Lyturgy
of
Mark
,
that
praye●h
(
protege
Civitatem
istam
propter
Martyrem
tuum
,
&
Evangelistam
Marcum
,
&c.
and
tells
us
,
that
the
King
,
where
the
Author
lived
,
was
an
Orthodox
Christian
,
and
prayeth
for
the
Pope
,
Subdeacons
,
Lectors
,
Cantors
,
Monks
,
&c.
must
we
therefore
believe
,
that
all
that
's
Orthodox
in
it
,
is
ancient
?
So
there
wants
not
a
Bigne
,
Bellarm.
&c.
to
tell
us
of
St.
James
his
Lyturgy
,
that
mentions
the
Confessors
,
the
Deiparam
,
the
Ancherets
,
&c.
which
made
Bellarm.
himself
say
,
(
de
Lyturgia
Jacobi
sic
sentio
,
eam
non
esse
ejus
,
aut
multa
a
posterioribus
eidem
addita
sunt
)
and
must
we
prove
the
Antiquity
of
Lyturgies
by
this
,
or
try
ours
by
it
?
There
wants
not
a
Sainctsius
,
a
Berllarm
▪
a
Valentia
,
a
Paresius
,
to
predicate
the
Lyturgy
of
St.
Basil
,
as
bearing
witness
to
Transubstantiation
,
for
the
Sacrifice
of
the
Mass
,
for
Praying
to
Saints
,
&c.
when
yet
the
exceeding
disagreement
of
Copies
,
the
difference
of
some
Formes
from
Basil's
ordinary
Forms
,
the
Prayers
for
the
most
Pious
and
faithful
Emperours
,
shew
it
unlikely
to
have
been
Basils
:
Many
predicate
Chrysostom's
Mass
or
Lyturgy
;
as
making
for
praying
to
the
dead
,
and
for
them
,
the
propitiatory
Sacrifice
of
the
Mass
,
&c.
when
in
one
Edition
Crysost
.
is
prayed
to
in
it
,
saith
Cook
;
in
another
,
Nicolaus
and
Alexius
,
that
lived
about
1080.
is
mentioned
;
in
another
,
Doctrines
are
contained
(
as
de
Contaminata
Maria
,
&c.
)
clean
contrary
to
Chrysostom's
Doctrine
;
must
we
now
conclude
,
that
all
is
Ancient
,
that
is
Orthodox
,
when
one
Copy
is
scarce
like
another
?
or
can
we
try
our
Lyturgy
by
such
as
this
?
The
shreds
cited
by
you
prove
a
Lyturgy
indeed
,
such
as
we
have
used
while
the
Common
Prayer
Book
was
not
used
,
where
the
Psalms
,
the
words
of
Baptism
,
of
Consecration
,
Commemoration
,
and
delivery
of
the
Lord's
Supper
,
and
many
other
,
were
used
in
a
constant
Form
,
when
other
parts
were
used
as
the
Minister
found
most
meet
;
so
Sursum
Corda
was
but
a
warning
before
,
or
in
the
midst
of
Devotion
,
such
as
our
[
Let
us
Pray
]
and
will
no
more
prove
,
that
the
substance
of
Prayer
was
not
left
to
the
Ministers
present
or
prepared
Conception
,
than
Ite
Missa
est
,
will
prove
it
.
The
Gloria
Patri
,
Bellarm.
himself
saith
,
according
to
the
common
opinion
,
was
formed
in
the
Conncil
of
Nice
,
which
was
in
the
4th
.
Century
.
And
even
then
such
a
particular
testimony
against
the
Arrians
,
might
well
stand
with
a
body
of
unimposed
Prayers
;
and
rather
shews
,
that
in
other
things
they
were
left
at
liberty
.
If
the
Benedicite
,
the
Hymns
,
or
other
passages
here
mentioned
,
will
prove
such
a
Lyturgy
as
pleaseth
you
,
we
pray
you
bear
with
our
way
of
Worship
,
which
hath
more
of
Hymns
and
other
Forms
,
than
the●e
come
to
.
That
these
Lyturgies
had
no
Original
from
General
Councils
,
adds
nothing
with
us
to
their
Authority
,
but
sheweth
that
they
had
an
arbitary
Original
;
and
all
set
together
shews
,
that
then
they
had
many
Lyturgies
in
one
Princes
Dominion
,
and
those
alterable
,
and
not
forced
;
and
that
they
took
not
one
Liturgy
to
be
any
necessary
means
to
the
Churches
Uni●●
or
Peace
,
but
bore
with
those
that
used
various
at
discretion
.
We
well
remember
that
Tertul.
tels
the
Heathens
,
that
Christians
shewed
by
their
conceived
Hymns
,
that
they
were
sober
at
their
Religious
Feasts
;
it
being
their
Custom
[
ut
quisque
de
Scripturis
sanctis
,
vel
de
proprio
ingenio
potest
,
provocetur
in
medium
Deo
canere
]
Apol.
cap.
39.
Note
here
,
1.
That
though
there
be
more
need
of
Forms
for
Singing
,
than
for
Praying
;
yet
even
in
this
,
the
Christians
in
publick
had
then
a
liberty
of
doing
it
de
proprio
ingenio
,
by
their
own
wit
or
parts
.
2.
That
those
that
did
not
de
proprio
ingenio
,
did
it
de
Scripturis
sanctis
,
and
that
there
is
no
mention
of
any
other
Lyturgy
,
from
which
they
fetcht
so
much
as
their
Hymnes
.
And
the
same
Tertul.
Apol.
c.
30.
describing
the
Christians
publick
Prayers
,
saith
[
sine
monitore
,
quia
de
pectore
oramus
]
[
we
pray
without
a
Monitor
or
promptor
,
because
we
do
it
from
the
heart
,
or
from
our
own
breast
,
]
And
before
him
Just.
Mar.
Ap.
2.
p.
77.
saith
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
if
all
these
words
seem
not
plain
enough
to
some
,
it
is
no
wonder
when
they
rest
not
in
the
greater
plainness
of
the
holy
Scriptures
,
where
Prayer
is
so
frequently
mentioned
,
as
much
of
the
imployment
of
believers
,
and
so
many
directions
,
encouragments
and
exhortations
given
about
it
,
and
yet
no
Liturgy
or
stinted
form
;
except
he
Lords
Prayer
is
prescribed
to
them
,
or
once
made
mention
of
,
no
man
directed
here
to
use
such
,
no
man
exhorted
to
get
him
a
Prayer
Book
,
or
to
read
or
learn
it
,
or
to
beware
that
he
add
or
diminish
not
:
whereas
the
holy
Scriptures
that
were
then
given
to
the
Church
,
men
are
exhorted
to
read
,
and
study
,
and
mediate
in
,
and
discourse
of
,
and
make
it
their
continual
delight
:
and
it
s
a
wonder
that
David
that
mentions
it
so
oft
,
in
Psal.
119.
doth
never
mention
the
Lyturgy
,
or
Common
Prayer
Book
,
if
they
had
any
:
And
that
Solomon
when
he
dedicated
the
house
of
Prayer
without
a
Prayer
Book
,
would
onely
beg
of
God
,
to
hear
[
what
Prayers
,
or
what
Supplication
soever
shall
be
made
of
any
man
,
or
of
all
the
People
of
Israel
,
when
every
one
shall
know
his
own
sore
,
and
his
own
grief
,
and
shall
spread
forth
his
hands
in
that
house
]
2
Chro.
6.
29.
and
that
he
giveth
no
hint
of
any
Lyturgy
or
Form
,
so
much
as
in
those
common
Calamities
,
and
talks
of
no
other
Book
then
the
knowledge
of
their
own
sores
,
and
their
own
griefs
:
And
in
the
Case
of
Psalms
,
or
singing
unto
God
where
it
is
certain
,
that
they
had
a
Lyturgy
,
or
Form
,
(
as
we
have
,
)
they
are
carefully
collected
,
preserved
,
and
delivered
to
us
,
as
a
choice
part
of
the
holy
Scripture
.
And
would
it
not
have
been
so
with
the
Prayers
,
or
would
they
have
been
altogether
numentioned
,
if
they
also
had
been
there
prescribed
to
,
and
used
by
the
Church
,
as
the
Psalms
were
?
would
Christ
and
his
Apostles
even
where
they
were
purposely
giving
Rules
for
Prayer
,
and
correcting
its
abuse
,
(
as
Mat.
6.
1
Cor.
14
,
&c.
)
have
never-mentioned
any
Forms
but
the
Lords
Prayer
,
if
they
had
appointed
such
,
or
desired
such
to
be
imposed
,
and
observed
?
These
things
are
incredible
to
us
when
we
most
impartially
consider
them
;
for
our
own
parts
as
we
think
it
uncharitable
to
forbid
the
use
of
Spectacles
to
them
that
have
weak
eyes
,
or
of
Crutches
to
them
that
have
weak
Limbs
,
and
as
uncharitable
to
undo
all
that
will
not
use
them
,
whether
they
need
them
or
not
;
so
we
can
think
no
better
of
them
,
that
will
suffer
none
to
use
such
Forms
,
that
need
them
,
or
that
will
suffer
none
to
pray
but
in
the
words
of
other
mens
prescribing
,
though
they
are
at
least
,
as
able
as
the
prescribers
.
And
to
conclude
,
we
humbly
crave
that
ancient
customs
may
not
be
used
against
themselves
,
and
us
,
and
that
you
will
not
innovate
,
under
the
shelter
of
the
name
of
Antiquity
.
Let
those
things
be
freely
used
among
us
that
were
so
used
in
the
purest
Primitive
times
.
Let
Unity
and
Peace
be
laid
on
nothing
,
on
which
they
laid
them
not
;
let
diversity
of
Lyturgy
,
and
Ceremonies
be
allowed
where
they
allowed
it
.
May
we
but
have
Love
and
Peace
on
the
Terms
as
the
Ancient
Church
enjoyed
them
,
we
shall
then
hope
we
may
yet
escape
the
hands
of
uncharitable
destroying
zeal
:
we
therefore
humbly
recommend
to
your
observation
the
Concurrent
testimony
of
the
best
Histories
of
the
Church
,
concerning
the
diversity
of
Lyturgy
,
Ceremonies
,
and
modal
observances
;
in
the
several
Churches
under
one
and
the
same
civil
Government
:
and
how
they
then
took
it
to
be
their
duty
to
forbear
each
other
in
these
matters
,
and
how
they
made
them
not
the
test
of
their
Communion
,
or
Center
of
their
peace
concerning
the
Observation
of
Easter
it self
,
when
other
Holy-days
,
and
Ceremonies
were
urged
,
were
less
stood
upon
,
you
have
the
judgement
of
Irenaeus
,
and
the
French
Bishops
in
whose
name
he
wrote
in
Eusob.
Hist.
Eccl.
l.
5.
6.
23.
Where
they
reprehend
Victor
for
breaking
peace
with
the
Churches
that
differed
about
the
day
,
and
the
antecedent
time
of
Fasting
,
and
tell
him
that
the
variety
began
,
before
their
times
,
when
yet
they
nevertheless
retained
Peace
,
and
yet
retain
it
,
and
the
discord
in
their
Fasting
declared
,
or
commended
the
concord
of
their
Faith
,
that
no
man
was
rejected
from
Communion
by
Victors
Predecessors
on
that
account
,
but
they
gave
them
the
Sacrament
,
and
maintained
Peace
with
them
,
and
particularly
Policarp
,
and
Anicetus
held
Communion
in
the
Eucharist
,
notwithstanding
this
difference
.
Basil
Epist.
63.
doth
plead
his
cause
with
the
Presbyters
,
and
whole
Clergy
of
Neocesarea
,
that
were
offended
at
his
new
Psalmodi●
,
and
his
new
order
of
Monasticks
,
but
he
onely
defendeth
himself
,
and
urgeth
none
of
them
to
imitate
him
,
but
telleth
him
also
of
the
novelty
of
their
own
Lyturgy
,
that
it
was
not
known
in
the
time
of
their
own
late
renowned
Bishop
Greg.
Thaumaturgus
,
telling
them
that
they
had
kept
nothing
unchanged
to
that
day
of
all
that
he
was
used
to
,
(
so
great
alte●ations
in
40.
years
were
made
in
the
same
Congregation
)
and
he
professeth
to
pardon
all
such
things
,
so
be
it
the
principal
things
be
kept
safe
.
Socr.
Hist.
Ec.
l.
51.
c.
21.
about
the
Easter
difference
,
saith
[
that
neither
the
Apostles
,
nor
the
Gospel
,
do
impose
a
yoke
of
bondage
on
those
that
betake
themselves
to
the
Doctrine
of
Christ
,
but
left
the
Feast
of
Easter
,
and
other
Festivals
,
to
the
observation
of
the
free
and
equal
Judgement
of
them
that
had
received
the
benefits
.
And
therefore
because
men
use
to
keep
some
Festivals
,
for
the
relaxing
themselves
from
labours
,
several
Persons
in
several
places
,
do
celebrate
of
custom
,
the
memorial
of
Christs
Passion
Arbitrarily
,
or
at
their
own
choice
.
For
neither
our
Saviour
,
nor
the
Apostles
commanded
the
keeping
of
them
by
any
Law
,
nor
threaten
any
mulct
,
or
penalty
,
&c.
It
was
the
purpose
of
the
Apostles
not
to
make
Laws
for
the
keeping
of
Festivals
,
but
to
be
Authors
to
us
of
the
reason
of
right
living
,
and
of
Piety
.
And
having
shewed
that
it
came
up
by
private
custom
,
and
not
by
Law
,
and
having
cited
Irenaeus
,
as
before
he
addeth
,
[
that
those
that
agree
in
the
same
Faith
,
do
differ
in
point
of
Rites
,
and
Ceremonies
]
and
instancing
in
divers
,
he
concludeth
[
that
because
no
man
can
shew
in
the
monuments
of
writings
,
any
command
concerning
this
,
it
is
plain
that
the
Apostles
herein
permitted
free
Power
to
every
ones
mind
and
will
;
that
every
man
might
do
that
which
was
good
without
being
induced
by
fear
or
by
necessity
.
And
having
spoken
of
the
diversity
of
customs
,
about
the
Assemblies
,
Marriage
,
Baptism
,
&c.
He
tells
us
[
that
even
among
the
Novatians
themselves
there
is
a
diversity
in
their
manner
of
their
praying
,
and
that
among
all
the
Forms
of
Religions
and
parties
,
you
can
no
where
find
two
,
that
consent
among
themselves
in
the
manner
of
their
praying
.
]
And
repeating
the
decree
of
the
Holy
Ghost
,
Act.
15.
[
To
impose
no
other
burden
but
things
necessary
]
he
reprehendeth
them
[
that
neglecting
this
,
will
take
fornication
as
a
thing
indifferent
,
but
strive
about
Festivals
,
as
it
were
a
matter
of
life
,
overturning
Gods
Laws
,
and
making
Laws
to
themselves
.
]
And
Sozomen
Hist.
Eccl.
l.
c.
18.
and
19.
speaketh
to
the
same
purpose
,
and
tells
us
that
the
Novatians
themselves
determined
in
a
Synod
at
Sangar
in
Bythinia
,
that
the
differenoe
about
Easter
being
not
a
sufficient
cause
for
breach
of
Communion
,
all
should
abide
in
the
same
concord
,
and
in
the
same
Assembly
,
and
every
one
should
celebrate
this
Feast
as
pleased
himself
:
and
this
Canon
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
c.
19.
He
saith
of
Victor
,
and
Policarp
,
that
[
they
deservedly
judged
it
frivolous
,
or
absurd
,
that
those
should
be
separated
on
the
account
of
a
custom
,
that
consented
in
the
principal
heads
of
Religion
:
For
you
cannot
find
the
same
Traditions
in
all
things
alike
,
in
all
Churches
though
they
agree
among
themselves
]
and
instancing
in
some
Countreys
,
where
there
is
but
one
Bishop
in
many
Cities
,
and
in
others
,
Bishops
are
ordained
in
the
Villages
.
After
many
other
instances
,
he
adds
[
That
they
use
not
the
same
Prayers
,
Singings
or
Readings
,
nor
observe
the
same
time
of
using
them
.
]
And
what
Lyturgy
was
imposed
upon
Constantine
the
Emperour
?
or
what
Bishops
or
Synods
,
were
then
the
makers
of
Lyturgies
,
when
he
himself
made
publick
Prayers
for
himself
and
Auditory
,
and
for
his
Soldiers
?
Euseb.
de
vit
.
Constantini
,
l.
4.
c.
18
,
20.
&c.
But
the
diversity
,
liberty
,
and
change
of
Lyturgies
in
the
Churches
under
the
same
Prince
,
are
things
so
well
known
,
as
that
we
may
suppose
any
further
proof
of
it
to
be
needless
:
In
the
conclusion
therefore
we
humbly
beseech
you
,
that
as
Antiquity
,
and
the
Customs
of
the
Churches
in
the
first
Ages
,
is
that
which
is
most
commonly
and
confidently
pleaded
against
us
,
that
your
mistake
of
Antiquity
may
not
be
to
our
Cost
,
or
paid
so
dear
for
as
the
loss
of
our
Freedom
,
for
the
serving
of
God
in
the
work
of
the
Ministry
,
to
which
we
are
called
;
we
beseech
you
let
us
not
be
silenced
,
or
cast
out
of
the
Ministry
or
Church
,
for
not
using
the
Lyturgy
,
Cross
,
Surplice
,
kneeling
at
the
Sacrament
,
till
you
have
either
shewed
the
world
that
the
practice
or
Canons
of
the
Catholick
Church
have
led
you
the
way
as
doing
it
,
or
requiring
it
to
be
done
.
And
make
not
that
so
necessary
,
as
to
force
men
to
i●
on
such
dreadful
terms
,
which
the
ancient
Churches
used
with
diversity
,
and
indifferency
,
and
liberty
.
We
beseech
you
,
shew
the
world
some
proof
,
that
the
ancient
Churches
did
ever
use
to
force
,
or
require
Ministers
to
subscribe
to
their
Lyturgies
,
as
having
nothing
in
them
contrary
to
the
Word
of
God
,
or
to
swear
obedience
to
their
Bishops
,
before
you
impose
●uch
things
on
Us
,
while
yet
you
pretend
to
imitate
Antiquity
.
And
have
but
the
moderation
towards
your
Brethren
,
as
in
suffering
,
or
at
death
,
or
Judgement
,
you
would
most
approve
.
Remember
how
unpleasing
the
remembrance
of
such
differences
about
Ceremonies
,
was
to
Bishop
Ridley
,
as
towards
Bishop
Hooper
,
when
they
were
in
Prison
;
and
how
the
Arrians
fury
made
the
Orthodox
gladly
to
go
to
the
Churches
of
the
Novatians
,
and
meet
with
them
,
and
joyn
with
them
in
Prayer
,
and
had
almost
been
united
with
them
,
in
the
bond
of
Concord
,
if
the
Novatians
in
a
stiff
maintaining
of
their
old
Customs
,
had
not
utterly
refused
it
:
But
yet
in
other
matters
,
they
embraced
each
other
with
so
singular
a
Benevolence
and
Love
,
that
they
would
willingly
have
dyed
for
each
other
,
(
as
Socrates
tells
us
,
Hist.
lib.
2.
cap.
30.
)
And
may
we
not
all
here
see
our
duty
?
When
Atticus
was
urged
to
deny
to
the
Novatians
the
liberty
of
their
Meetings
within
the
City
,
he
refused
it
,
because
they
had
suffered
for
the
Faith
in
the
Arrians
persecution
,
and
changed
nothing
in
the
Faith
,
though
they
separated
from
the
Church
;
and
was
so
far
from
violence
against
dissenters
,
as
that
he
gave
large
relief
to
them
that
differed
from
him
in
Religion
,
Socrat.
Hist.
lib.
7.
cap.
25.
It
was
the
much
praised
saying
of
Theodosius
to
him
,
that
asked
him
,
why
he
put
none
to
death
that
wronged
him
;
[
I
would
I
could
rather
make
them
that
are
dead
,
alive
]
Socrat.
l.
7.
c.
22.
Much
more
should
Christian
Bishops
be
enemies
to
cruelty
,
who
know
that
Charity
is
more
essential
to
Christianity
,
than
this
or
that
Form
of
Lyturgy
or
Ceremonies
is
.
If
you
think
it
unsufferable
,
that
we
should
have
differences
about
such
things
,
remember
that
there
will
be
no
perfect
Unity
,
till
there
is
perfect
Charity
and
Sanctity
;
and
that
destroying
one
another
,
and
consequently
destroying
Charity
,
is
an
unhappy
way
to
Unity
.
And
that
Unity
is
to
be
held
in
things
necessary
,
and
liberty
in
things
unnecessary
,
and
Charity
in
both
.
Remember
that
it
was
in
a
far
greater
difference
,
where
Constantine
perswadeth
the
Christians
to
mutual
forbearance
,
by
the
example
of
the
Philosophers
,
that
suffer
difference
in
abundance
of
their
opinions
.
Euseb.
de
vita
Constant.
lib.
2.
cap.
67.
And
that
Valens
the
Arrian
was
made
more
moderate
,
and
abated
his
persecution
of
the
Orthodox
,
by
the
Oration
of
Themistius
,
who
bid
him
not
[
wonder
at
the
dissentions
of
the
Christians
,
for
they
were
small
,
if
compared
unto
the
multitude
and
croud
of
Opinions
that
are
among
the
Heathen
Philosophers
,
as
being
more
than
300.
and
that
God
will
by
this
diversity
of
Opinions
manifest
hi●
glory
,
and
make
men
the
more
reverence
him
,
who
is
so
hardly
known
S●crat
.
Hist.
●ib
.
4.
cap.
27.
Those
that
dissent
from
you
in
these
tollerable
Cases
,
cannot
c●ange
their
own
Opinions
;
but
you
can
,
if
you
will
,
forbear
hurting
of
your
Brethren
:
Do
that
which
you
can
do
,
rather
than
urge
them
by
usuitable
means
,
to
that
which
they
cannot
do
.
These
are
not
matters
sufficient
to
justifie
Contention
and
uncharitable
usage
of
your
Brethren
.
When
many
of
the
Macedonian
Faction
●etitioned
the
good
Emperour
Jovianus
,
to
depose
those
that
affirmed
the
Son
to
be
unlike
the
Father
,
and
to
put
their
party
in
their
places
;
he
gave
them
no
answer
but
this
,
[
I
hate
Contention
,
and
I
love
and
honour
them
that
are
addicted
to
Concord
]
Socrat.
lib.
4.
cap.
21.
Then
(
saith
Euseb
.
Hist.
lib.
8.
cap.
1.
)
did
the
Lord
obscure
the
Daughter
of
Zion
,
and
cast
down
the
glory
of
Israel
,
&c.
when
those
that
seemed
our
Pastors
rejecting
the
Rule
of
Godliness
were
inflamed
among
themselves
with
mutual
Contentions
,
and
drove
on
only
these
Contentions
,
Threatnings
,
Emulation
,
mutual
Hatred
and
Enmity
,
and
,
like
Tyrants
,
prosecuted
their
ambitions
.
]
We
thought
it
no
impertinent
digression
,
here
to
take
this
occasion
,
again
to
crave
your
exercise
of
the
ancient
Charity
,
and
our
enjoyment
of
the
ancient
Liberty
,
instead
of
a
forcing
the
anciently-free
Lyturgie
and
Ceremonies
,
and
that
by
unproportionable
penalties
;
and
if
yet
we
cannot
prevail
with
you
,
we
shall
still
beg
for
Peace
of
the
God
of
Peace
,
where
we
have
better
hopes
to
be
heard
,
and
shall
hold
on
in
seeking
it
,
how
ill
soever
our
endeavours
may
be
interpreted
or
succeed
:
And
as
the
good
man
wept
,
(
Socrat.
lib.
4.
cap.
18.
)
when
he
saw
a
Woman
pompously
adorned
,
because
He
was
not
so
careful
to
please
God
,
as
She
was
to
allure
men
:
So
we
shall
confess
we
ought
to
weep
that
we
cannot
be
more
charitable
and
laborious
in
building
up
the
Church
in
Holiness
and
Peace
,
than
others
are
by
uncharitable
courses
to
afflict
it
:
And
it
shall
be
our
,
hope
that
whether
by
their
Labours
,
or
their
Sufferings
,
God
will
serve
and
honour
himself
,
by
those
many
faithful
Servants
of
his
,
whom
he
hath
called
into
his
Work
,
and
whose
Cause
we
plead
;
and
that
however
they
are
used
,
they
shall
not
be
unuseful
to
the
ends
of
their
Vocation
:
As
Theodoret
observeth
,
Hist.
lib.
4.
cap.
30.
that
in
a
calamitous
time
[
the
Moderator
of
the
Universe
raised
up
such
Guides
,
as
were
sufficient
in
so
great
affluctuation
,
and
opposed
the
valour
of
the
Leaders
to
the
greatness
of
the
Enemies
Incursion
,
and
gave
the
best
Remedies
in
the
hardest
times
of
Pestilence
]
So
that
the
punished
Pastors
did
from
the
utmost
parts
of
the
Earth
corroberate
their
own
,
and
refu●●
th●
Adversaries
by
their
Writings
.
]
And
for
our selves
,
as
we
were
truly
desirous
to
do
our
part
for
to
preserve
your
reputation
with
the
Flocks
,
in
order
to
the
success
of
your
Government
for
their
good
,
and
never
envyed
you
that
worldly
Honour
or
Revenue
,
which
yet
some
have
thought
unsuitable
to
the
simplicity
and
employment
of
Christ's
Ministers
:
So
if
you
will
neither
suffer
us
quietly
to
serve
God
,
or
conscionably
to
serve
you
,
we
shall
be
the
lesse
sollicitous
for
that
part
of
our
Task
from
which
you
have
power
to
discharge
us
:
And
as
Basil
said
to
Valens
the
Emperour
,
that
would
have
him
pray
for
the
Life
of
his
Son
[
If
thou
wilt
receive
the
true
Faith
,
and
restore
the
Churches
to
Concord
,
thy
Son
shall
live
]
which
when
he
refused
he
said
[
The
will
of
God
then
be
done
with
thy
Son
]
So
we
say
to
you
,
If
you
will
put
on
Charity
,
and
promote
your
Brethrens
and
the
Churches
peace
;
God
will
honour
you
,
and
good
men
will
honour
you
,
and
your
Calling
will
have
advantage
by
it
:
But
if
you
will
do
contrarily
,
the
will
of
the
Lord
be
done
with
your
Honours
;
but
know
,
that
them
that
honour
Him
,
He
will
honour
;
and
they
that
despise
Him
,
shall
be
lightly
esteemed
▪
and
that
by
the
course
of
uncharitable
violence
,
which
we
deprecate
,
you
will
most
deeply
wound
the
Cause
of
your
preheminence
,
even
more
than
its
adversaries
could
have
done
:
And
,
if
it
be
the
will
of
the
Lord
that
suffering
at
home
,
where
we
have
served
Him
,
must
be
our
Lot
,
we
doubt
not
but
that
he
will
furnish
us
with
strength
and
patience
,
and
we
shall
remember
such
Ensamples
as
Ruffin
recordeth
,
Hist.
Lib.
2.
Cap.
3.
when
a
Millitary
Bishop
sent
his
Souldiers
to
assault
3000
scattered
Christians
,
where
appeared
a
strange
kind
of
Warfare
,
when
the
assaulted
offered
their
necks
,
saying
onely
,
Amici
,
ad
quid
venisti
?
Friend
,
why
camest
thou
hither
?
Or
if
we
must
be
removed
from
the
Land
of
our
Nativity
,
as
Maris
told
Julian
,
That
he
thanked
God
,
that
had
deprived
him
of
his
sight
,
that
he
might
not
see
the
face
of
such
a
man
,
Socrat.
Hist.
Lib.
3.
Cap.
10.
So
we
shall
take
it
as
a
little
abatement
of
our
Affliction
,
that
we
see
not
the
Sins
and
Calamities
of
the
People
,
whose
Peace
and
Welfare
we
so
much
desire
.
Having
taken
this
opportunity
here
to
conclude
this
part
with
these
Requests
and
Warnings
,
we
now
proceed
to
the
second
Part
,
containing
the
particulars
of
our
Exceptions
,
and
your
Answers
.
Concerning
Morning
and
Evening
Prayer
.
1.
Rubr.
Sect.
1.
VVE
think
it
fit
that
the
Rubrick
stand
as
it
is
,
and
all
to
be
left
to
the
discretion
of
the
Ordinary
.
Repl.
We
thought
the
End
and
Use
,
more
considerable
than
Custom
;
and
that
the
Ordinary
himself
should
be
under
the
Rule
of
doing
all
to
Edification
.
2.
Rubr.
Sect.
2.
Answ.
[
For
the
Reasons
given
in
our
Answer
to
the
18.
General
,
whither
you
refer
us
,
we
think
it
fit
that
the
Rubrick
continue
as
it
is
.
]
Repl.
We
have
given
you
Reason
enough
against
the
Imposition
of
the
usual
Ceremonies
;
and
would
you
draw
forth
those
absolute
ones
to
encrease
the
burden
?
Sect.
3.
Lords
Prayer
.
Answ.
[
Deliver
us
from
evil
]
These
words
[
for
thine
is
the
Kingdom
,
&c.
]
are
not
in
St.
Luke
,
nor
in
the
ancient
Copies
of
St.
Matthew
;
never
mentioned
in
the
ancient
Comments
,
nor
used
in
the
Latine
Church
,
and
therefore
questioned
whether
they
be
part
of
the
Gospel
;
there
is
no
reason
that
they
should
be
alwayes
used
.
]
Repl.
We
shall
not
be
so
over-credulous
as
to
believe
you
,
that
these
words
are
not
in
the
ancient
Copies
:
It
is
enough
that
we
believe
that
some
few
ancient
Copies
have
them
not
;
but
that
the
most
(
even
the
Generality
,
except
those
few
)
have
them
:
The
judgment
of
our
English
Translators
,
and
almost
all
other
Translators
of
Matthew
,
and
of
the
R.
R.
B.
●
.
of
Chester
among
your selves
,
putting
the
Copy
that
hath
it
in
his
Bible
(
as
that
which
is
most
received
and
approved
by
the
Church
)
do
shew
on
which
side
is
the
chief
Authority
.
If
the
few
Copies
that
want
it
;
had
been
thought
more
authentick
and
credible
,
the
Church
of
England
,
and
most
other
Churches
,
would
not
have
preferred
the
Copies
that
have
this
Doxologie
:
And
why
will
you
in
this
contradict
the
later
Judgement
of
the
Church
,
expressed
in
the
Translation
allowed
and
imposed
?
The
Syriack
,
Ethiopick
,
and
Persian
Translations
also
have
it
;
and
if
the
Syriack
be
as
ancient
as
you
your selves
even
now
asserted
,
then
the
Antiquity
of
the
Doxologie
is
there
evident
:
And
it
is
not
altogether
to
be
neglected
,
which
by
Chemnitius
,
and
others
,
is
conjectured
,
That
Paul's
words
,
2
Tim.
4.
18.
were
spoken
as
in
reference
to
this
Doxologie
;
and
as
Pareus
,
and
other
Protestants
conclude
,
it
is
more
probable
the
Latines
neglected
,
than
that
the
Greek
inserted
,
of
their
own
heads
,
this
sentence
.
The
Socinians
and
Arrians
have
as
fair
a
pretence
for
their
Exception
against
1
Joh.
5.
6
,
7.
Musculus
saith
,
non
cogitant
vero
similius
esse
,
ut
Graecorum
Ecclesiae
,
majis
quam
Latina
,
quod
ab
Evangelistis
Graece
Scriptum
est
,
integrum
servavit
,
nihilque
de
suo
adjecerit
,
quid
de
Graeca
Ecclesia
dico
?
vidi
ipse
vetustissimum
Evangelium
secundum
Matthaeum
,
Codicem
,
Chalaaeis
,
&
Elementis
,
&
verbis
conscriptum
,
in
quo
Coronis
ista
perinde
atque
in
Graecis
legebatur
.
Nec
Chaldei
solum
sed
&
Arabes
Christiani
pariformiter
cum
Grecis
orant
,
Et
exemplar
Hebraeum
a
docto
&
celebri
D.
Sebast.
Munstero
vulgatum
,
hanc
ipsum
Coronidem
habet
:
Cum
ergo
consentiant
hac
in
re
,
Hebraeorum
,
Chaldaeorum
,
Arabum
,
&
Graecorum
Ecclesiae
,
valde
inconsideratum
videtur
,
quod
uni
Latinorum
Ecclesiae
contra
omnes
reliquas
tautum
tribuitur
authoritatis
,
ut
quod
sola
diversum
legit
,
ab
Evangelistis
traditem
esse
credatur
:
quod
vero
reliquae
omnes
,
concorditer
habem
,
&
orant
,
pro
a●dititio
&
peregrino
habeatur
.
And
that
Luke
hath
it
not
,
will
no
more
prove
that
it
was
not
a
part
of
the
Lords
Prayer
,
than
all
other
omissions
of
one
Evangelist
will
prove
,
that
such
words
are
Corruptions
in
the
other
that
have
them
.
All
set
together
give
us
the
Gospel
fully
;
and
from
all
we
must
gather
it
.
Sect.
4.
Lords
Prayer
,
often
used
.
Answ.
[
It
is
used
but
twice
in
the
Morning
,
and
twice
in
the
Evening
Service
,
and
twice
cannot
be
called
often
,
much
lesse
so
often
.
]
For
the
Letany
,
Communion
,
Baptism
,
&c.
they
are
Offices
distinct
from
Morning
and
Evening
Prayer
,
and
it
is
not
fit
that
any
of
them
should
want
the
Lords
Prayer
.
]
Repl.
We
may
better
say
we
are
required
to
use
it
six
times
every
morning
,
than
but
twice
:
for
it
is
twice
in
the
Common
Morning
Prayer
,
and
once
in
the
Letany
,
and
once
in
the
Communion
Service
,
and
once
at
Baptism
,
(
which
in
great
Parishes
is
usually
every
day
)
and
once
to
be
used
by
the
Preacher
in
the
Pulpit
:
and
if
you
call
these
distinct
Offices
,
that
maketh
not
the
Lords
Prayer
the
seldomer
used
:
Sure
we
are
the
Apostles
thought
it
fit
,
that
many
of
their
Prayers
should
be
without
the
Lords
Prayer
.
Sect.
5.
Gloria
Patri
.
Answ.
[
This
Doxology
being
a
solemn
Confession
of
the
blessed
Trinity
,
should
not
be
thought
a
burden
to
any
Christian
Lyturgy
,
especially
being
so
short
as
it
is
:
neither
is
the
repetition
of
it
,
to
be
thought
a
vain
repetition
,
more
than
[
his
mercy
endureth
for
ever
]
so
often
repeated
,
Psal.
136.
we
cannot
give
God
too
much
Glory
,
that
being
the
end
of
our
Creation
,
and
should
be
the
end
of
all
our
Services
.
]
Repl.
Though
we
cannot
give
God
too
much
Glory
,
we
may
too
often
repeat
a
form
of
words
,
wherein
his
Name
and
Glory
is
mentioned
:
There
is
great
difference
between
a
Psalm
of
Praise
,
and
the
praise
in
our
ordinary
prayers
;
more
liberty
of
repetition
may
be
taken
in
Psalms
,
and
be
an
Ornament
:
And
there
's
difference
between
that
which
is
unusual
(
in
one
Psalm
of
150
)
and
that
which
is
our
daily
course
of
Worship
:
When
you
have
well
proved
that
Christ's
prohibition
of
battologie
extendeth
not
to
this
(
Matth.
6.
)
we
shall
acquiesce
.
Sect.
6.
Pag.
15.
Rubr.
2.
Answ.
[
In
such
places
where
they
do
sing
,
&c.
]
The
Rubr.
directs
only
such
singing
,
as
is
after
the
manner
of
distinct
reading
,
and
we
never
heard
of
any
inconvenience
thereby
,
and
therefore
conceive
this
demand
to
be
needless
.
]
Repl.
It
tempteth
men
to
think
they
should
read
in
a
singing
tone
,
and
to
turn
reading
Scripture
into
singing
,
hath
the
inconveniences
of
turning
the
edifying
simplicity
and
plainness
of
God's
Service
,
into
such
affected
unnatural
strains
and
tones
,
as
is
used
by
the
Mimical
and
Ludicrous
;
or
such
as
feign
themselves
in
Raptures
:
And
the
highest
things
(
such
as
words
and
modes
that
signifie
Raptures
)
are
most
loathsom
,
when
forced
,
feigned
and
hypocritically
affected
;
and
therefore
not
fit
for
Congregations
,
that
cannot
be
supposed
to
be
in
such
Raptures
.
This
we
apply
also
to
the
sententious
mode
of
Prayers
.
Sect.
7.
Benedicite
.
Ans.
[
This
Hymn
was
used
all
the
Church
over
,
Conc.
Tolet.
Can.
13.
and
therefore
should
be
continued
still
,
as
well
as
Te
Deum
,
(
Ruffin
.
Apol.
cont
.
Hieron
.
)
or
,
Veni
Creator
,
which
they
do
not
object
against
us
as
Apocriphal
.
]
Repl.
You
much
discourage
us
in
these
great
straits
of
time
,
to
give
us
such
loose
and
troublesom
Citations
;
you
turn
us
to
Ruffin
.
Apol.
in
gross
;
and
tell
us
not
which
of
the
Councils
of
Tollet
,
among
at
least
13.
you
mean.
But
we
find
the
words
in
Council
4.
but
that
Provincial
Spanish
Council
,
was
no
meet
judge
of
the
Affairs
of
the
universal
Church
,
unto
the
universal
Church
:
nor
is
it
certain
by
their
words
,
whether
[
quem
]
refer
not
to
[
Deum
]
rather
than
to
[
Hymnum
]
but
if
you
so
regard
that
Council
,
remember
that
Can.
9.
it
is
but
once
a
day
that
the
Lord's
Prayer
is
injoyned
,
against
them
that
used
it
,
but
on
the
Lord's
day
only
;
and
that
Can.
17.
it
is
implyed
,
that
it
was
said
but
once
on
that
day
.
The
Benedicite
is
somewhat
more
cautelously
to
be
used
,
than
humane
Compositions
,
that
profess
to
be
but
humane
:
when
the
Apocriphal
Writings
,
are
by
the
Papists
pretended
to
be
Canonical
,
and
used
so
like
the
Canon
in
our
Church
,
we
have
the
more
cause
to
desire
,
that
a
sufficient
distinction
be
still
made
.
In
the
Letany
.
Sect
1.
Ans.
[
The
alterations
here
desired
,
are
so
nice
,
as
if
they
that
made
them
,
were
given
to
change
.
]
Repl.
We
bear
the
Censure
;
but
profess
,
that
if
you
will
desert
the
products
of
Changers
,
and
stick
to
the
unchanged
Rule
,
delivered
by
the
Holy
Ghost
,
we
shall
joyfully
agree
with
you
.
Let
them
that
prove
most
given
to
change
,
from
the
unchangeable
Rule
and
Example
,
be
taken
for
the
hinderers
of
our
Unity
and
Peace
.
Sect.
2.
Ans.
[
From
all
other
deadly
sin
]
is
better
than
[
from
all
other
hainous
sin
]
upon
the
reason
here
given
,
because
the
wages
●f
sin
is
death
.
]
Repl.
There
is
so
much
mortal
poyson
in
the
Popish
distinction
of
mortal
and
venial
sin
(
by
which
abundance
of
sins
are
denied
to
be
sins
at
all
properly
,
but
only
analogically
)
that
the
stomack
that
feareth
it
,
is
not
to
be
charged
with
niceness
:
The
words
here
seem
to
be
used
by
way
of
distinction
;
and
[
all
deadly
sin
]
seemeth
not
to
be
spoken
of
[
all
sin
;
]
and
if
so
,
your
reason
from
Rom.
6.
23.
is
vain
,
and
ours
firm
.
Sect.
3.
Ans.
[
From
sudden
death
]
as
good
as
from
[
dying
suddenly
]
which
therefore
we
pray
against
,
that
we
may
not
be
unprepared
.
]
Repl.
We
added
[
unprepared
]
as
expository
,
or
hinting
,
to
shew
the
reason
why
sudden
death
is
prayed
against
;
and
so
to
hint
our
Prayers
to
that
sudden
death
,
which
we
are
unprepared
for
;
there
being
some
wayes
of
sudden
death
,
no
more
to
be
prayed
against
than
death
it self
,
simply
considered
may
.
When
you
say
[
from
sudden
death
]
is
as
good
as
from
[
dying
suddenly
]
we
confess
it
is
,
but
not
so
good
as
from
dying
suddenly
and
unpreparedly
.
]
We
hope
you
intend
not
to
make
any
believe
,
that
our
turning
the
Adjective
into
an
Adverb
,
was
our
Reformation
?
And
yet
we
wondered
to
hear
this
made
a
common
jest
upon
us
,
as
from
those
that
had
seen
our
Prayers
.
Would
you
have
had
us
said
[
from
sudden
and
unprepared
death
?
]
you
would
then
have
had
more
matter
of
just
exception
against
the
words
[
unprepared
death
]
than
now
you
have
against
[
dying
suddenly
:
]
A
man
may
be
well
prepared
to
dye
suddenly
,
by
Martyrdom
for
Christ
,
or
by
War
for
his
Prince
,
and
many
other
wayes
.
Sect.
4.
Ans.
[
All
that
travel
]
as
little
liable
to
exception
as
[
those
that
travel
]
and
more
agreable
to
the
phrase
of
Scripture
,
1
Tim.
1.
2.
I
will
that
Prayers
be
made
for
all
men
.
]
Repl.
All
universal
is
to
be
understood
properly
,
as
comprehending
all
the
individuals
,
and
so
it
is
not
an
indefinite
:
And
we
know
not
that
we
are
bound
to
pray
for
Thieves
,
and
Pirates
,
and
Traitors
,
that
travel
by
Land
or
Water
,
on
such
Errands
as
Faux
,
or
the
other
powder
Plotters
,
or
the
Spanish
Armado
,
in
88.
or
as
Parry
,
or
any
that
should
travel
on
the
Errand
as
Clement
or
Raviliack
did
to
the
two
King
Heneries
of
France
:
Are
these
niceties
with
you
.
Sect.
5.
P.
16.
Ans.
[
The
second
Collect.
&c.
]
We
do
not
find
,
nor
do
they
say
,
what
is
to
be
amended
in
these
Collects
;
therefore
to
say
any
thing
particularly
,
were
to
answer
to
we
know
not
what
.
]
Repl.
We
are
glad
that
one
word
in
the
proper
Collects
hath
appeared
such
to
you
,
as
needs
a
Reformation
;
especially
when
you
told
us
before
,
[
That
the
Lyturgy
was
never
found
fault
with
,
by
those
to
whom
the
name
of
Protestants
most
properly
belongs
.
]
which
lookt
upon
our
hop●s
of
reformation
,
almost
as
destructively
as
the
Papists
Doctrine
of
infallibility
doth
,
when
we
deal
with
them
.
As
for
the
Collects
mentioned
by
us
,
you
should
not
wonder
that
we
brought
not
in
a
particular
Charge
against
them
:
For
first
,
we
had
a
conceit
that
it
was
best
for
us
to
deal
as
gently
and
tenderly
as
we
could
,
with
the
faults
of
the
Lyturgy
:
And
therefore
we
have
under
our
Generals
hid
abundance
of
particulars
,
which
you
may
find
in
the
Abridgement
of
the
Lincolnshire
Ministers
,
and
in
many
other
Books
.
And
secondly
,
we
had
a
conceit
,
that
you
would
have
vouchsafed
to
have
treated
with
us
personally
in
persence
,
according
to
the
sense
of
his
Majesties
Commission
,
and
then
we
thought
to
have
told
you
particularly
of
such
matters
;
but
you
have
forced
us
to
confess
that
we
find
our selves
deceived
.
Communion
Service
.
Sect.
1.
P.
17.
Kyries
.
Ans.
[
To
say
[
Lord
have
mercy
upon
us
]
after
every
Commandement
,
is
more
quick
and
active
,
than
to
say
it
once
at
the
close
;
and
why
Christian
People
should
not
upon
their
knees
ask
their
pardon
for
their
Life
,
forfeited
by
the
breach
of
each
Commandement
,
and
pray
for
Grace
to
keep
them
for
the
time
to
come
;
they
must
be
more
than
ignorant
that
can
scruple
.
]
Repl.
We
thank
you
for
saying
nothing
against
our
four
first
Requests
.
Though
we
be
thought
more
than
ignorant
for
our
scruple
,
we
can
truly
say
,
we
are
willing
to
learn
;
but
your
bare
opinion
is
not
enough
to
cure
ignorance
and
more
.
By
your
reason
,
you
may
make
kneeling
the
gesture
for
hearing
the
Scriptures
read
,
and
hearing
Sermons
and
all
:
If
you
will
but
interweave
Prayers
,
he
must
be
more
than
ignorant
that
will
not
kneel
.
The
universal
Church
of
Christ
was
more
than
ignorant
,
for
many
hundred
years
,
that
not
only
neglected
,
but
prohibited
Genuflexion
in
all
adoration
each
Lords
day
:
when
now
the
20.
of
Exod.
or
5.
Deut.
may
not
be
heard
or
read
,
without
kneeling
(
save
only
by
the
Clergy
.
)
Sect.
2.
P.
18.
Homilies
.
Ans.
[
Some
Livings
are
so
small
,
that
they
are
not
able
to
maintain
a
Licensed
Preacher
,
and
in
such
and
the
like
Cases
,
this
provision
is
necessary
;
nor
can
any
reason
be
given
,
why
the
Ministers
reading
a
[
Homily
]
set
forth
by
common
Authority
,
should
not
be
accounted
Preaching
of
the
Word
,
as
well
as
his
reading
or
pronouncing
by
heart
,
a
Homily
or
Sermon
of
his
own
,
or
any
other
mans
?
]
Repl.
1.
When
the
Usurpers
would
quickly
have
brought
Livings
to
that
competency
,
as
would
have
maintained
able
Preachers
,
we
may
not
question
whether
just
Authority
will
do
it
.
2.
When
abundance
of
able
Ministers
cast
out
,
would
be
glad
of
liberty
to
Preach
for
nothing
,
this
pretence
hath
no
taste
or
sense
in
it
.
3.
When
we
may
not
without
the
imputation
of
uncharitableness
,
once
imagine
that
your
Lordships
,
with
your
Deans
,
and
other
Officers
,
do
not
value
the
saving
of
Souls
above
Money
,
we
may
conclude
,
that
you
will
voluntarily
allow
so
much
out
of
your
ample
Revenues
,
as
will
supply
such
places
,
or
many
of
them
:
the
rather
,
because
we
find
you
charging
them
,
as
[
inordinately
desiring
the
Honour
and
Wealth
of
the
World
]
that
would
have
had
all
Ministers
to
have
had
100
l.
or
80
l.
per
annum
a
piece
;
and
therefore
may
conclude
,
that
you
will
take
no
more
,
if
you
hate
that
sin
,
more
than
they
do
,
that
are
accused
of
it
:
But
the
next
part
of
your
An●wer
firghteth
us
more
;
to
which
we
say
,
That
we
will
not
differ
with
you
for
the
name
,
whether
reading
Homilies
,
may
be
called
Preaching
;
but
we
take
the
boldness
to
say
,
that
it
is
another
manner
of
Preaching
that
Christ
and
his
Apostles
sent
men
to
perform
;
and
which
the
Church
hath
gloried
in
,
and
been
edified
by
to
this
day
;
and
which
thousands
of
Souls
have
been
brought
to
Heaven
by
;
and
which
we
again
desire
may
be
enjoyned
,
and
not
left
so
indifferent
.
Sect.
3.
Sentences
.
Ans.
[
The
Sentences
tend
all
to
exhort
the
People
to
pious
liberality
,
whether
the
Object
be
the
Minister
,
or
the
Poor
;
and
though
some
of
the
Sentences
be
Apocriphal
,
they
may
be
useful
for
that
purpose
.
]
Why
Collection
for
the
Poor
should
be
made
at
another
time
,
there
is
no
reason
given
,
only
change
desired
.
]
Repl.
We
have
oft
told
you
,
why
the
Apocripha
should
be
cautelously
used
in
the
Church
;
that
Usurper
that
should
pretend
to
the
Crown
,
and
have
a
more
numerous
party
than
the
King
(
that
hath
the
undoubted
Right
)
will
be
lookt
on
more
suspitiously
than
ordinary
Subjects
.
2.
It
is
a
sordid
thing
for
Ministers
to
love
Money
,
and
it
's
sordid
,
unless
in
extraordinary
necessities
,
to
have
them
beg
,
and
beg
for
themselves
,
and
beg
under
a
pretence
of
serving
God
;
even
in
times
when
the
Clergy
seems
advanced
.
3.
We
confest
our selves
deceived
,
in
thinking
we
should
have
free
personal
debates
with
you
,
which
made
us
reserve
many
of
our
Reasons
.
Our
Reasons
are
,
1.
For
less
disturbance
.
2.
Because
the
Peoples
affections
are
much
more
raised
usually
,
and
so
fitter
for
returns
,
when
they
have
received
.
3.
Especially
,
because
it
is
most
seasonable
to
do
the
Acts
of
Gratitude
,
when
we
had
received
the
obliging
benefits
,
and
so
say
,
[
What
shall
I
give
the
Lord
for
all
his
Benefits
?
]
when
we
have
partaked
of
them
;
and
to
offer
our
selves
first
,
and
with
our selves
,
what
he
giveth
us
,
unto
him
,
when
we
have
received
him
,
and
his
Graces
offered
to
us
.
These
are
the
Reasons
that
brought
us
under
your
Censure
of
desiring
a
Change.
Sect.
4.
P.
19.
3.
Exhortation
.
A●sw
.
[
The
1.
and
3.
Exhortations
,
are
very
seasonable
before
the
Communion
,
to
put
men
in
mind
how
they
ought
to
be
prepared
,
and
in
what
danger
they
are
to
come
unprepared
:
that
if
they
be
not
duely
qualified
,
they
may
depart
,
and
be
better
prepared
at
another
time
.
]
Repl.
But
is
it
not
more
seasonable
that
in
so
great
business
such
warning
go
a
considerable
time
before
?
Is
there
then
leisure
of
self-examination
,
and
making
restitution
and
satisfaction
,
and
going
to
the
Minister
for
Counsel
to
quiet
his
Conscience
,
&c.
in
Order
to
the
present
Sacrament
?
We
yet
desire
these
things
way
be
sooner
told
them
.
Sect.
5.
Exc.
1.
Answ.
[
We
fear
this
may
discourage
many
,
certainly
themselves
cannot
desire
that
men
should
come
to
the
holy
Communion
with
a
troubled
Conscience
,
and
therefore
have
no
reason
to
blame
the
Church
,
for
saying
[
it
is
requisite
that
men
come
with
a
quiet
Conscience
,
and
prescribing
means
for
quieting
thereof
]
if
this
be
to
discourage
men
,
it
is
fit
they
should
be
discouraged
and
deterred
,
and
kept
from
the
Communion
till
they
have
done
all
that
is
here
directed
by
the
Church
,
which
they
may
well
do
considering
,
that
this
Exhortation
shall
be
read
in
the
Church
,
the
Sunday
or
Holy-day
before
.
]
Rep.
But
we
can
and
do
desire
,
that
many
that
have
a
troubled
Conscience
,
and
cannot
otherwise
quiet
it
,
should
come
to
the
Communion
for
remedy
,
and
not
be
discouraged
or
kept
away
.
Sect.
6.
Ministers
Turning
.
Answ.
[
The
Ministers
turning
to
the
People
is
not
most
convenient
,
throughout
the
whole
Ministration
,
when
he
speaks
to
them
:
as
in
Lessons
,
Absolution
,
and
Benedictions
,
it
is
convenient
that
he
turn
to
them
,
when
he
speaks
for
them
to
God
,
it
is
fit
that
they
should
all
turn
another
way
as
the
ancient
Church
ever
did
;
the
reasons
of
which
you
may
see
,
Aug.
lib.
2.
De
Ser.
Dom.
in
monte
.
Repl.
It
is
not
yet
understood
by
us
,
why
the
Ministers
or
People
(
for
which
you
meant
by
[
they
all
]
we
know
not
)
should
turn
another
way
in
Prayer
;
for
we
think
the
People
should
hear
the
Prayers
of
the
Ministers
:
if
not
,
Latin
Prayers
may
serve
,
and
then
you
need
not
except
against
extemporary
Prayers
,
because
the
People
cannot
own
them
,
for
how
can
most
of
them
own
what
they
hear
not
,
whatever
it
be
.
As
for
Augustins
reason
for
looking
toward
the
East
when
we
Pray
,
[
ut
ad
moneatur
animus
ad
naturam
excellentiorem
se
convertere
,
id
est
ad
Dominum
,
cum
ipsum
corpus
e●us
quod
est
terrenum
ad
corpus
excellentius
,
id
est
ad
corpus
caeleste
convert●ur
:
]
we
suppose
you
will
not
expect
that
we
should
be
much
moved
by
it
.
If
we
should
,
why
should
we
not
worship
towards
any
of
the
Creatures
visible
when
we
can
pretend
such
reasons
for
it
,
as
minding
us
of
Superior
things
?
and
why
should
we
not
look
Southward
when
the
Sun
is
in
the
South
?
And
we
fear
the
worshipping
toward
the
Sun
,
as
representing
,
or
minding
us
of
Christs
Heavenly
Body
,
is
too
like
to
the
prohibited
worshipping
before
an
Image
,
and
too
like
to
that
worshipping
before
the
Host
of
Heaven
,
in
which
the
old
Idolatry
consisted
,
or
at
least
which
was
the
Introduction
of
it
;
of
which
our
Protestant
writers
Treate
at
large
against
the
Papists
,
on
the
point
of
Image
worship
;
See
also
Vessius
de
Idolat
.
lib.
2.
cap.
2
,
3.
&c.
Sect.
7.
Exc.
3.
Ans.
[
It
appears
by
the
greatest
evidences
of
Antiquity
,
that
it
was
upon
the
25.
day
of
Decemb.
S.
Aug.
Psal.
132.
]
Repl.
It
is
not
August
.
alone
in
Psal.
132.
that
must
tell
us
which
way
[
the
greatest
evidences
of
Antiquity
]
go
:
And
his
reasoning
that
John
must
decrease
,
and
Christ
must
increase
,
as
proved
by
Johns
being
born
,
when
the
dayes
decrease
,
and
Christs
being
born
when
the
dayes
increase
,
doth
not
much
invite
us
to
receive
his
testimony
.
We
conceive
the
ancient
opinion
of
Jerusalem
,
and
other
Eastern
Churches
,
that
were
nearest
to
the
place
,
is
a
greater
Argument
for
the
contrary
,
then
you
have
here
given
us
for
what
you
thus
affirm
:
we
might
set
Epiphan
.
against
Aug●st
.
and
call
the
Greek
Churches
,
till
the
midst
of
Chrysostoms
time
,
when
they
changed
their
opinion
,
and
in
our
time
the
Judgement
of
the
Famous
Chronologers
,
Scaliger
,
Berraldus
,
Broughton
,
Calvisius
,
Cappellus
,
Clopenburgius
,
with
many
others
,
are
not
contemptible
,
as
set
against
such
an
unproved
Assertion
as
this
.
Sect.
8.
Ans.
[
That
our
sinful
bodies
,
&c.
]
It
can
no
more
be
said
,
those
words
do
give
greater
efficacy
to
the
Blood
then
to
the
Body
of
Christ
,
then
when
our
Lord
saith
,
[
This
is
my
Blood
which
is
shed
for
you
,
and
for
many
for
the
remission
of
sins
,
&c.
]
and
saith
not
so
explicitly
of
the
Body
.
Repl.
Sure
Christ
their
intimateth
no
such
distinction
,
as
is
here
intimated
:
There
his
Body
is
said
to
[
be
broken
for
us
]
and
not
onely
[
for
our
bodies
.
]
Sect.
9.
To
every
Communicant
kneeling
.
Ans.
[
It
is
most
requisite
that
the
Minister
deliver
the
bread
and
wine
into
every
particular
Communicants
hand
,
and
ropeat
the
words
in
the
singular
number
;
for
so
much
as
it
is
the
propriety
of
Sacraments
,
to
make
particular
ob●ignation
to
each
Believer
,
and
it
is
our
visible
Profession
,
that
by
the
Grace
of
God
,
Christ
tasted
death
for
everyman
.
]
Reply
1.
Did
not
Christ
know
the
propriety
of
Sacraments
better
than
we
?
and
yet
he
delivered
it
in
the
plural
number
to
all
at
once
,
with
a
[
Take
ye
,
eat
ye
,
drink
ye
all
of
it
]
VVe
had
rather
study
to
be
obedient
to
our
Master
,
than
to
be
wiser
than
He.
2.
As
God
maketh
the
general
offer
,
which
giveth
to
no
man
a
personal
in●erest
,
till
his
own
acceptance
first
appropriate
it
;
So
it
is
fit
that
the
Minister
,
that
is
God's
Agent
,
imitate
Him
,
when
his
Example
,
and
the
Reason
of
it
,
so
concur
to
engage
us
to
it
;
Clemens
,
Alexandr
.
Stromat
.
lib.
1.
Prope
.
giveth
a
Reason
(
as
we
understand
him
)
for
the
contrary
,
That
Man
being
a
free
Agent
,
must
be
the
Chooser
,
or
Refuser
,
for
himself
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Quemadmodum
Eucharistiam
cum
quidem
,
ut
mos
est
,
diviserint
,
permittunt
unicuique
ex
populo
ejus
partim
sumere
:
and
after
rendreth
this
reason
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
ad
accurate
enim
perfecteque
eligendum
ac
fugiendum
optima
est
Conscientia
.
And
the
thing
is
so
agreeable
to
your
own
doctrinal
Principles
,
that
we
fear
you
disrelish
it
because
it
comes
from
us
.
Sect.
10.
Kneeling
,
&c.
Answ.
[
Concerning
Kneeling
at
the
Sacrament
we
have
given
account
already
;
only
thus
much
we
add
,
That
we
conceive
it
an
Error
to
say
,
that
the
Scripture
affirms
the
Apostles
to
have
received
not
kneeling
:
The
posture
at
the
Paschal
Supper
we
know
,
but
the
Institution
of
the
holy
Sacrament
was
after
Supper
,
and
what
Posture
was
then
used
,
the
Scripture
is
silent
.
The
Rubrick
at
the
end
of
the
1.
Edw.
c.
6.
that
leaves
kneeling
,
crossing
,
&c.
indifferent
,
is
meant
only
at
such
times
as
they
are
not
prescribed
and
required
:
But
at
the
Eucharist
kneeling
is
expresly
required
in
the
Rubrick
following
.
]
Repl.
Doubtless
when
Matthew
and
Mark
say
it
was
[
as
they
did
eat
]
to
which
before
it
is
said
[
That
they
sate
down
]
and
when
Interpreters
generally
agree
upon
it
,
this
would
easily
have
satisfied
you
,
if
you
had
been
as
willing
to
believe
it
,
as
to
believe
the
contrary
:
Matth.
26
,
20
,
21
,
26.
the
same
phrase
is
used
,
v.
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
in
v.
21.
where
it
sheweth
they
were
still
sitting
.
For
the
sense
of
the
Rubrick
,
if
you
prove
that
the
Makers
so
interpret
it
,
we
shall
not
deny
it
;
but
the
Reason
of
both
seems
the
same
.
Sect.
11.
Communion
three
times
a
year
.
Answ.
[
This
desire
to
have
the
Parishioners
at
liberty
,
whether
they
will
ever
receive
the
Communion
or
not
,
savours
of
too
much
neglect
,
and
coldness
of
affection
towards
the
holy
Sacrament
:
it
is
more
sitting
that
order
should
be
taken
to
bring
it
into
more
frequent
use
,
as
it
was
in
the
first
and
best
times
:
Our
Rubr.
is
directly
according
to
the
ancient
Counc
.
of
Eliberis
,
cap.
81.
Grat.
de
Consecrat
.
no
man
is
to
be
accounted
a
good
Catholick
Christian
that
does
not
receive
three
times
in
the
year
:
The
distempers
which
indispose
men
to
it
,
must
be
corrected
,
and
not
the
receiving
of
the
Sacrament
therefore
omitted
:
It
is
a
pittiful
pretence
to
say
they
are
not
fit
,
and
make
their
sin
their
excuse
:
formerly
our
Church
was
quarrelled
at
for
not
compelling
men
to
the
Communion
;
now
for
urging
men
:
How
shall
she
please
?
]
Hooker
,
l.
5.
s.
8.
Repl.
We
con●ess
it
is
desirable
that
all
our
distempers
and
unfitnesse
should
be
healed
;
and
we
desire
with
you
that
Sacraments
may
be
oftner
;
but
that
every
person
in
the
Parish
that
is
●●fit
,
be
forced
to
receive
,
is
that
which
we
cannot
concur
with
you
to
be
guilty
of
:
Two
sorts
we
think
unfit
to
be
so
forced
(
at
least
:
)
First
,
abundance
of
people
grosly
ignorant
and
scandalous
,
that
will
eat
and
drink
Judgment
to
themselves
,
not
discerning
the
Lord's
Body
:
Secondly
,
many
mela●●
holy
and
otherwise
troubled
doubting
souls
;
that
if
they
should
receive
the
Sacrament
before
they
find
themselves
more
fit
,
would
be
in
danger
to
go
out
of
their
wits
with
fear
,
left
it
would
seal
them
to
destruction
,
and
,
as
the
Lyturgy
saith
,
left
the
Devil
enter
into
them
,
as
into
Judas
;
or
at
least
it
would
grievously
deject
them
:
As
formerly
,
so
now
,
there
is
great
reason
〈…〉
that
the
unprepared
be
not
forced
to
the
Sacrament
:
and
ye●
〈◊〉
to
great
a
part
of
the
Body
of
the
Church
may
not
be
let
alon●
in
your
Communion
,
without
due
admonition
and
discipline
,
that
ordinarily
neglect
or
refuse
the
Churches
Communion
in
this
Sacrament
;
Those
that
are
so
prophane
should
be
kept
away
;
but
withall
they
should
be
proceeded
with
by
discipline
,
till
they
repent
,
or
are
cast
out
of
the
Church
.
Sect.
12.
Answ.
[
This
Rubrick
is
not
in
the
Lyturgy
of
Queen
Elizabeth
,
nor
confirmed
by
Law
;
nor
is
there
any
great
need
of
restoring
it
,
the
world
being
now
in
more
danger
of
Prophanation
than
of
Idolatry
;
besides
the
sense
of
it
is
sufficiently
declared
in
the
28
Article
of
the
Church
of
England
.
The
time
appointed
we
conceive
sufficient
.
]
Repl.
Can
there
be
any
hurt
or
danger
in
the
peoples
being
taught
,
to
understand
the
Church
aright
?
Hath
not
Bishop
Hall
told
you
in
his
Life
,
of
a
Romanist
beyond
Sea
that
would
have
forced
him
down
,
that
the
Church
of
England
is
for
Transubstantiation
,
because
of
our
Kneeling
,
pag.
20.
And
the
same
Bishop
,
greatly
differing
from
you
,
saith
in
the
same
Book
,
pag.
294.
[
But
to
put
all
scruples
out
of
the
mind
of
any
Reader
concerning
this
Point
,
let
that
serve
for
the
upshot
of
all
,
which
is
expresly
set
down
in
the
fifth
Rubr.
in
the
end
of
the
Communion
,
set
forth
as
the
Judgment
of
the
Church
of
England
,
both
in
King
Edward
and
Queen
Elizabeth's
time
(
note
that
)
though
lately
upon
negligence
,
(
note
,
upon
negligence
)
omitted
in
the
Impression
.
]
and
so
recites
the
words
.
Where
you
say
,
[
There
is
no
great
need
,
&c.
]
We
reply
:
1.
Prophaness
may
be
opposed
nevertheless
for
our
instructing
the
People
against
Idolatry
.
2.
The
abounding
of
Papists
,
who
in
this
point
seem
to
us
Idolatrous
,
sheweth
that
there
is
danger
of
it
.
3.
The
commonness
of
Idolatry
throughout
the
world
,
and
the
case
of
the
Israelites
of
old
,
shew
that
mans
nature
is
prone
to
it
.
4.
Prophaness
and
Idolatry
befriend
each
other
.
As
God
is
jealous
against
Idolatry
,
so
should
all
faithful
Pastors
of
the
Church
be
;
and
not
refuse
to
give
such
a
Caution
to
the
People
,
and
say
,
There
is
no
great
need
of
it
.
Publick
Baptism
.
Sect.
1.
Ex.
Ans.
[
Until
they
have
made
due
profession
of
Repentance
,
&c.
]
We
think
this
desire
to
be
very
hard
and
uncharitable
,
punishing
the
poor
Infants
for
the
Parents
sakes
,
and
giving
also
too
great
and
arbitrary
a
Power
to
the
Minister
to
judge
which
of
his
Parishioners
he
pleaseth
,
Atheists
,
Infidels
,
Hereticks
,
&c.
and
then
in
that
name
to
reject
their
Children
from
being
baptized
.
Our
Church
concludes
more
Charitably
,
that
Christ
will
favourably
accept
every
Infant
to
Baptism
,
that
is
presented
by
the
Church
,
according
to
our
present
order
;
and
this
she
concludes
out
of
holy
Scripture
(
as
you
may
see
in
the
Office
of
Baptism
)
according
to
the
Practice
and
Doctrin
of
the
Catholick
Church
,
Cyp.
Ep.
59.
August
.
cap.
28.
&
de
verb.
Apost
.
Ser.
14.
Repl.
We
perceive
you
will
stick
with
us
in
more
then
Ceremonies
.
To
your
Reasons
we
reply
,
1.
By
that
Reason
,
all
the
Children
of
all
Heathens
,
or
Infidels
in
the
world
,
should
be
admitted
to
Baptism
,
because
they
,
should
not
be
punished
for
the
Parents
sakes
.
2.
But
we
deny
that
it
is
(
among
Christians
that
believe
Original
Sin
)
any
absurdity
,
to
say
that
Children
are
punished
for
their
Parents
sakes
.
3.
But
yet
we
deny
this
to
be
any
such
punishment
at
all
,
unless
you
will
call
their
non-deliverance
a
punishment
.
They
are
the
Children
of
Wrath
by
nature
,
and
have
Original
sin
.
The
Covenant
of
Grace
,
that
giveth
the
saving
Benefits
of
Christ
,
is
made
to
none
but
the
faithful
and
their
Seed
.
Will
you
call
this
a
punishing
them
for
their
Fathers
sakes
,
that
God
hath
extended
his
Covenant
to
no
more
?
Their
Parents
infidelity
doth
but
leave
them
in
their
Original
sin
and
misery
,
and
is
not
further
it self
imputed
to
them
;
If
you
know
of
any
Covenant
or
Promise
of
Salvation
,
made
to
all
without
Condition
,
or
to
Infants
on
any
other
Condition
or
qualification
,
but
that
they
be
the
Seed
of
the
faithful
dedicated
to
God
,
you
should
do
well
to
shew
it
us
,
and
not
so
slightly
pass
over
things
of
so
great
moment
,
in
which
you
might
much
help
the
world
out
of
darkness
,
if
you
can
make
good
what
you
intimate
:
If
indeed
you
mean
as
you
seem
to
speak
,
that
its
uncharitableness
to
punish
any
Infants
for
the
Parents
faults
,
and
that
a
non-liberation
is
such
a
punishme●t
,
then
you
must
suppose
,
that
all
the
Infants
of
Heathens
,
Jews
,
and
Turks
are
saved
(
that
dye
in
Infancy
)
or
else
Christ
is
uncharitable
:
And
if
they
are
all
saved
without
Baptism
,
then
baptizing
is
of
no
use
or
necessity
,
as
you
seem
to
think
.
What
then
is
the
priviledge
of
the
Seed
of
the
Faithful
,
that
they
are
Holy
,
and
that
the
Covenant
is
made
with
them
,
and
God
will
be
their
God
?
We
fear
you
will
again
revive
the
opinion
of
the
Anabaptists
,
among
the
People
,
when
they
observe
that
you
have
no
more
to
say
for
the
baptizing
of
the
Children
of
the
Faithful
,
than
of
Infidels
,
Heathens
and
Athiests
.
To
your
second
Objection
,
we
Answer
:
You
will
drive
many
a
faithful
Labourer
from
the
work
of
Christ
,
if
he
may
not
be
in
the
Ministry
,
unless
he
will
baptize
the
Children
of
Infidels
,
Heathens
,
and
Excommunicate
ones
,
before
their
Parents
do
repent
.
And
the
first
question
is
not
,
who
shall
be
judge
?
but
whether
we
must
be
all
thus
forced
?
Is
not
the
question
as
great
,
who
shall
be
judge
of
the
unfitness
of
persons
for
the
Lord's
Supper
?
and
yet
there
you
think
it
not
a
taking
too
much
upon
us
,
to
keep
away
the
scandalous
,
if
they
have
their
Appeals
to
you
?
And
is
it
indeed
(
a
power
too
great
and
arbitrary
)
to
have
a
judicium
discretionis
about
our
own
Acts
?
and
not
to
be
forced
to
baptize
the
Children
of
Heathens
against
our
Consciences
?
who
judged
for
the
Baptizers
in
the
primitive
Church
,
what
persons
they
should
baptize
?
We
act
but
as
Engines
under
you
,
and
not
as
men
,
if
we
must
not
use
our
reason
;
and
we
are
more
miserable
than
brutes
or
men
,
if
we
must
be
forced
to
go
against
our
Consciences
,
unless
you
will
save
us
harmless
before
God
:
O
that
in
a
fair
debate
you
would
prove
to
us
,
that
such
Children
as
are
described
are
to
be
baptized
,
and
that
the
Ministers
that
baptize
them
,
must
not
have
power
to
discern
who
to
baptize
.
But
who
mean
you
by
the
Churches
that
must
present
every
Infant
that
Christ
may
accept
them
?
Is
every
Infant
first
in
the
Promise
of
pardon
?
(
If
so
,
shew
us
that
Promise
)
and
then
sure
God
will
make
good
that
Promise
,
though
Heathen
Parents
present
not
their
Children
to
him
,
as
(
your
grounds
suppose
)
if
not
,
then
will
the
sign
save
those
that
are
not
in
the
Promise
:
But
is
it
the
God-fathers
that
are
the
Church
,
whoever
called
them
so
?
And
if
by
the
Church
you
mean
the
Minister
,
and
by
presenting
,
you
meant
baptizing
them
,
then
any
Heathens
Child
that
a
Minister
can
catch
up
and
baptize
,
shall
be
saved
;
which
if
it
could
be
proved
,
would
perswade
us
to
go
hunt
for
Children
in
Turkie
,
Tartary
,
or
America
,
and
secretly
baptize
them
in
a
habit
that
should
not
make
us
known
;
but
there
is
more
of
fancy
than
charity
in
this
;
and
Christ
never
invited
any
to
him
,
but
the
Children
of
the
Promise
,
to
be
thus
presented
and
baptized
.
Sect.
2.
[
The
time
appointed
we
conceive
sufficient
.
]
Repl.
We
conjecture
the
words
that
conclude
your
former
Subject
being
misplaced
,
are
intended
as
your
Answer
to
this
;
and
if
all
the
Children
of
any
sort
in
the
world
,
that
are
brought
to
us
,
must
by
us
be
baptized
without
distinction
,
indeed
it
is
no
great
matter
what
time
we
have
notice
of
it
.
Sect.
3.
P.
23.
Ans.
[
And
then
the
God-fathers
,
&c.
]
It
is
an
erronious
doctrine
,
and
the
ground
of
many
others
,
and
of
many
of
your
Exc●ptions
,
that
Children
have
no
other
right
to
Baptism
,
than
in
●heir
Parents
right
;
the
Churches
primitive
practice
forbids
it
to
be
left
to
the
pleasure
of
the
Parents
,
whether
there
shall
be
other
Sureties
or
no
?
(
St.
Aug.
Ep.
23.
)
It
is
fit
we
should
observe
carefully
the
practice
of
venerable
Antiquity
,
as
they
desire
,
Prop.
18.
]
Repl.
It
seems
we
differ
in
Doctrine
,
though
we
subscribe
the
same
Articles
;
we
earnestly
desire
you
distinctly
to
tell
us
,
what
is
the
Infants
title
to
Baptism
,
if
it
be
not
to
be
found
in
the
Parent
?
Assign
it
,
and
prove
it
when
you
have
done
,
as
well
as
we
prove
their
right
,
as
they
are
(
the
Seed
of
Believers
,
dedicated
to
them
by
God
)
and
then
we
promise
to
consent
.
It
's
strange
to
us
to
hear
so
much
of
the
Churches
primitive
practice
,
where
so
little
evidence
of
it
is
produced
,
Aug.
Ep.
23.
talketh
not
(
of
primitive
practice
)
ab
initio
non
fuit
sic
;
was
it
so
in
the
Apostles
dayes
?
And
afterwards
you
prove
not
that
it
was
the
judgement
of
the
Catholick
Church
,
that
bare
Sponsers
instead
of
Parents
,
Pro-parents
or
Owners
of
the
Children
,
might
procure
to
the
Children
of
all
Infidels
,
a
title
to
Baptism
and
its
benefits
.
Such
Suscepters
as
became
the
Owners
or
Adopters
of
the
Children
,
are
to
be
distinguished
from
those
that
proforma
,
stand
by
for
an
hour
,
during
the
baptizing
of
Children
,
and
ever
after
,
leave
them
to
their
Parents
:
who
as
they
have
the
natural
interest
in
them
,
and
power
of
their
disposal
,
and
the
Education
of
them
,
so
are
fittest
to
covenant
in
their
names
.
Sect.
4.
Ans.
[
The
Font
usually
stands
as
it
did
in
primitive
times
,
at
or
near
the
Church
door
,
to
signifie
that
Baptism
was
the
entrance
into
the
Church
mystical
;
We
are
all
bap●ized
into
one
Body
,
1
Cor.
12.
13.
and
the
People
may
hear
well
enough
.
If
Jordan
and
all
other
waters
,
be
not
so
far
sanctified
by
Christ
,
as
to
be
the
matter
of
Baptism
,
what
Authority
have
we
to
baptize
?
and
sure
his
Baptism
was
dedicatio
Baptismi
.
]
Repl.
Our
lesser
difference
about
the
Font
,
and
the
flood
Jordan
,
is
almost
drowned
in
the
greater
before
going
:
But
to
the
first
we
say
,
that
we
conceive
the
usual
scituation
for
the
Peoples
hearing
,
is
to
be
preferred
before
your
Ceremonious
position
of
it
.
And
to
the
second
we
say
,
that
dedicatio
Baptismi
is
an
unfiting
phrase
,
and
yet
if
it
were
not
,
what
's
that
to
the
sanctification
of
Jordan
,
and
all
other
waters
?
Did
Christ
sanctifie
all
Corn
,
or
Bread
,
or
Grapes
,
or
Wine
to
an
holy
use
,
when
he
administred
the
Lords
Supper
?
Sanctifying
is
separating
to
an
holy
use
;
but
the
flood
Jordan
,
and
all
other
water
,
is
not
separted
to
this
holy
use
,
in
any
proper
sense
;
no
more
than
all
mankind
is
sanctified
to
the
Priestly
Office
,
because
men
were
made
Priests
.
Sect.
5.
Sureties
,
&c.
P.
24.
Ans.
[
It
hath
been
accounted
reasonable
,
and
allowed
by
the
best
Laws
,
that
Guardians
should
Covenant
and
contract
for
their
Minors
to
their
benefit
;
by
the
same
right
the
Church
hath
appointed
Sureties
to
undertake
for
Children
,
when
they
enter
into
Covenant
with
God
by
Baptism
,
(
St.
Aug.
Ep.
23.
)
And
this
general
practice
of
the
Church
is
enough
to
satisfie
those
that
doubt
.
]
Rep.
1.
Who
made
those
Sureties
Guardians
of
the
Infants
that
are
neither
Parents
,
nor
Pro-parents
,
not
Owners
of
them
?
we
are
not
now
speaking
against
Sponsors
:
But
you
know
that
the
very
Original
of
those
Sponsors
is
a
great
Controversie
:
And
whether
they
were
not
at
first
most
properly
Sponsors
for
the
Parents
,
that
they
should
perform
that
part
they
undertook
(
because
many
Parents
were
Deserrors
,
and
many
proved
negligent
)
Sponsors
then
excluded
not
Parents
from
their
proper
undertaking
,
but
joyned
with
them
;
Godfathers
are
not
the
Infants
Guardians
with
us
,
and
therefore
have
not
power
thus
to
Covenant
and
Vow
in
their
names
:
We
intreat
you
to
take
heed
of
leaving
any
Children
indeed
out
of
the
mutual
Covenant
that
are
baptised
:
How
are
those
in
the
Covenant
that
cannot
consent
themselves
,
and
do
it
not
by
any
that
truly
represent
them
,
nor
have
any
Authority
to
act
as
in
their
names
?
The
Authority
of
Parents
being
most
unquestionable
(
who
by
nature
,
and
the
Word
of
God
,
have
the
power
of
disposing
of
their
Children
;
and
consequently
of
choosing
and
covenanting
for
them
)
Why
should
it
not
be
preferred
?
at
least
,
you
may
give
leave
to
those
Parents
that
desire
it
,
to
be
the
Dedicators
of
,
and
Covenanters
for
their
own
Children
,
and
not
force
others
on
them
whether
they
will
or
no.
2.
But
the
question
is
not
of
Covenanting
,
but
professing
present
Actual
believing
,
forsaking
,
&c.
In
which
though
we
believe
the
Churches
sense
was
sound
,
yet
we
desire
that
all
things
,
that
may
render
it
lyable
to
misunderstanding
,
may
be
avoyded
,
Sect.
6.
Page
24.
[
Receive
remission
of
sins
by
spiritual
Regeneration
,
most
proper
for
Baptism
is
our
spiritual
Regeneration
,
St.
John
3.
unless
a
man
be
born
again
of
water
and
the
spirit
,
&c.
And
by
this
is
received
remission
of
Sins
,
Acts
2.
3.
Repent
and
be
Baptized
every
one
of
you
,
for
the
remission
of
sins
;
So
the
Creed
;
one
Baptism
for
the
remission
of
sins
.
]
Repl.
Baptism
as
an
outward
Administration
,
is
our
visible
Sacramental
Regeneration
:
Baptism
as
containing
with
the
Sign
,
the
thing
signified
,
is
our
spiritual
real
Regeneration
.
As
we
are
Regenerated
before
Baptism
,
(
as
you
know
adult
Believers
are
)
so
we
cannot
pray
to
receive
remission
of
sins
by
that
same
Regeneration
renewed
.
As
we
are
regenerated
really
in
Baptism
,
that
Regeneration
and
Remission
are
conjunct
benefits
:
But
if
Baptism
at
once
give
Regeneration
and
Remission
,
it
follows
not
that
it
gives
Remission
by
Regeneration
:
But
as
Regeneration
comprehendeth
the
whole
change
(
real
or
Physical
,
and
〈◊〉
)
so
we
acknowledge
,
that
as
the
part
is
given
by
the
whole
,
you
may
say
that
remission
is
given
by
regeneration
,
but
more
s●●ly
in
it
than
by
it
;
but
we
are
not
willing
to
make
more
ado
about
words
than
needs
.
[
We
cannot
in
faith
say
,
that
every
Child
that
is
baptized
,
is
regenerate
,
&c.
seeing
that
God's
Sacraments
have
their
effects
,
where
the
Receiver
doth
not
ponere
obicem
,
put
any
bar
against
them
(
which
Children
cannot
do
)
we
may
say
in
faith
of
every
Child
that
is
baptized
,
that
it
is
regenerated
by
Gods
Holy
Spirit
,
and
the
denial
of
it
tends
to
Anabaptism
,
and
the
contempt
of
this
holy
Sacrament
,
as
nothing
worthy
,
nor
material
,
whether
it
be
adminis●red
to
children
or
no
:
Concerning
the
Cross
,
we
refer
to
our
Answer
to
the
same
in
general
.
]
Rep.
All
God's
Sacraments
attain
their
proper
end
:
But
whether
the
Infants
of
Infidels
be
the
due
subjects
,
and
whether
their
end
be
to
seal
up
Grace
and
Salvation
to
them
that
have
no
promise
of
it
,
or
whether
it
be
onely
to
seal
the
Covenant
to
Believers
and
their
seed
,
are
Questions
yet
undecided●
,
wherein
we
must
entreat
you
not
to
expect
that
we
should
implicitely
believe
you
;
and
it
is
as
easie
for
us
to
tell
you
,
that
you
are
promoting
Anabaptism
,
and
much
more
easie
to
prove
it
:
We
take
those
but
for
words
of
course
.
PRIVATE
BAPTISM
.
[
We
desire
that
Baptism
may
not
be
administred
in
a
private
piace
)
and
so
do
we
,
where
it
may
be
brought
into
the
publick
Congregation
.
But
since
our
Lord
hath
said
,
St.
John
3.
Unless
one
be
born
of
Water
and
the
Holy
Ghost
,
he
cannot
enter
into
the
Kingdom
of
Heaven
.
We
think
it
fit
that
they
should
be
Baptized
in
private
,
rather
then
not
at
all
.
It
is
appointed
now
to
be
done
by
the
lawful
Minister
.
Repl.
We
must
needs
suppose
you
are
disputing
with
Protestants
,
who
ordinarily
shew
the
Papists
that
that
Text
,
Joh.
3.
asserteth
no
absolute
necessity
of
Baptism
to
salvation
.
But
we
believe
as
wel
as
you
,
that
it
is
the
regular
way
of
solemn
Initiation
into
the
Covenant
and
Church
of
Christ
,
which
none
that
indeed
are
the
Children
of
the
Promise
should
neglect
.
As
Coronation
solemnizeth
his
entrance
upon
the
Kingdom
,
that
had
before
the
title
;
and
as
Marriage
solemnizeth
that
which
before
was
done
by
consent
;
so
Baptism
solemnizeth
the
mutual
Covenant
which
before
had
a
mutual
consent
:
And
none
is
authorized
to
consent
for
Infants
,
but
those
that
by
nature
,
and
God's
Law
,
have
the
power
of
disposing
of
them
,
and
whose
will
is
,
in
sens●
forensi
the
Children●
will
:
It
solemnly
investeth
us
in
what
we
had
an
Antecedent
right
to
,
and
therefore
belongs
to
none
but
those
that
have
that
right
:
And
this
we
are
ready
to
make
good
by
any
fair
debate
that
you
will
allow
us
.
Nor
is
any
thing
done
in
private
,
reiterated
in
publick
,
but
the
solemn
reception
into
the
Congregation
,
with
the
Prayers
for
him
,
and
the
publick
declaration
before
the
Congregation
,
of
the
Infants
,
now
made
by
the
Godfathers
,
that
the
whole
Congregation
may
testifie
against
him
if
he
does
not
perform
it
,
which
the
Ancients
made
great
use
of
.
Rep.
Do
you
not
say
in
the
Rub.
(
And
let
them
not
doubt
but
the
Child
so
baptized
,
is
lawfully
and
sufficiently
baptized
,
and
ought
not
to
be
baptized
again
.
And
after
(
I
certifie
you
,
that
in
this
case
all
is
well
done
,
&c.
)
And
yet
you
do
not
renew
all
the
Baptismal
Covenant
,
renouncing
the
flesh
&c.
And
engaging
into
the
Christian
belief
:
And
that
you
may
see
that
the
Church
of
England
taketh
not
all
Infants
infallibly
to
be
regenerated
by
Baptism
(
unless
you
grant
that
they
repent
to
the
substance
of
Baptism
;
the
baptismal
Prayer
is
here
used
for
the
fore-baptized
,
that
God
will
give
his
holy
Spirit
to
this
Infant
,
that
he
being
born
again
,
and
made
heir
of
everlasting
salvation
,
&c.
)
which
sheweth
that
he
is
now
supposed
to
be
Regenerandus
,
non
regeneratus
.
Do
they
pray
for
his
Regeneration
,
whom
they
account
regenerate
already
?
You
must
either
confess
that
there
they
repeat
much
of
the
substance
of
Baptism
,
and
take
the
Child
as
not
baptized
,
or
else
,
that
they
take
the
baptized
Child
to
be
not
regenerate
.
And
then
we
may
well
take
them
for
unregenerate
,
that
shew
no
signs
of
it
,
at
years
of
discretion
,
but
live
a
carnal
and
ungodly
life
,
though
they
can
say
the
Cat●chim
,
and
seek
Confirmation
.
Of
the
CATECHISM
.
[
Though
divers
have
of
late
been
baptized
without
Godfathers
,
yet
many
have
been
baptized
with
them
,
and
those
may
answer
the
Question
,
as
they
are
,
the
rest
must
answer
according
to
truth
:
But
there
's
no
reason
to
alter
the
rule
of
the
Catechism
for
some
mens
irregularities
.
Rep.
If
you
will
have
a
Catechism
proper
to
those
that
had
Godfathers
,
give
leave
to
others
to
use
one
that
will
teach
them
(
as
you
say
)
to
answer
according
to
truth
:
And
let
us
in
the
same
have
that
liberty
of
leaving
out
the
doubtful
opinion
of
Godfathers
and
Godmothers
,
and
that
which
we
think
too
childish
a
beginning
,
What
is
your
Name
?
and
let
us
use
one
that
speaks
more
of
the
necessary
Doctrines
of
Salvation
,
and
nothing
but
necessaries
.
[
We
conceive
this
expression
as
safe
as
that
which
they
desire
,
and
more
fully
exrressing
the
efficacy
of
the
Sacrament
,
according
to
St.
Paul
,
the
26.
and
27.
Gal.
3.
where
St.
Paul
proves
them
all
to
be
Children
of
God
,
because
they
were
baptized
,
and
in
their
Baptism
had
put
on
Christ
;
If
children
,
then
heirs
,
or
which
is
all
one
,
Inheritors
,
Rom.
8.
17.
Rep.
By
Baptism
Paul
means
not
the
carkase
of
Baptism
,
but
the
baptismal
dedication
and
covenanting
with
God
:
They
that
do
this
by
themselves
,
if
at
age
,
or
by
Parents
or
Pro-parents
authorized
(
if
Infants
)
sincerely
,
are
truly
members
of
Christ
,
and
children
of
God
,
and
Heirs
of
Heaven
:
They
that
do
this
but
hypocritically
and
verbally
,
as
Simon
Magus
did
,
are
visibly
such
as
the
others
ate
really
;
But
really
are
still
in
the
gall
of
bitterness
,
and
bond
of
iniquity
,
and
have
no
part
or
lot
in
this
business
,
their
hearts
being
not
right
in
the
sight
of
God.
This
is
that
truth
which
we
are
ready
to
make
good
.
[
We
conceive
the
present
Translation
to
be
agreeable
to
many
ancient
Copies
,
therefore
the
change
to
be
needless
▪
]
Rep.
What
ancient
copy
hath
(
the
seventh
day
)
in
the
end
of
the
4th
.
Commandment
,
instead
of
the
Sabbath-day
?
Did
King
James
cause
the
Bible
to
be
new
translated
to
so
little
purpose
:
We
must
bear
you
witness
,
that
in
some
cases
you
are
not
given
to
change
.
[
My
duty
towards
God
,
&c.
]
It
is
not
true
that
there
is
nothing
in
that
Answer
which
refers
to
the
4th
.
Commandment
,
for
the
last
words
of
the
answer
do
orderly
relate
to
the
last
Commandment
of
the
first
Table
,
which
is
the
fourth
.
Rep.
And
think
you
indeed
,
that
the
fourth
commandment
obligeth
you
no
more
to
one
day
in
seven
,
than
equally
(
to
all
the
dayes
of
your
life
)
this
Exposition
may
make
us
think
that
some
are
more
serious
then
else
we
could
have
imagined
,
in
praying
after
that
commandment
,
Lord
have
mercy
upon
us
,
and
encline
our
hearts
to
keep
this
Law.
[
Two
onely
as
generally
necessary
to
salvation
,
&c.
)
These
words
are
a
Reason
of
the
Answer
that
there
are
two
only
,
&
therefore
not
to
be
left
out
.
Rep.
The
words
seem
to
imply
by
distinction
,
that
there
may
be
others
not
so
necessary
,
and
the
Lords
Supper
was
not
by
the
Ancients
taken
to
be
necessary
to
the
salvation
of
all
.
[
We
desire
that
the
entring
of
Infants
,
&c.
]
The
effect
of
childrens
Baptism
depends
neither
upon
their
own
present
actual
Faith
and
Repentance
,
which
the
Catechism
saith
expresly
they
cannot
perform
;
nor
upon
the
Faith
and
Repentance
of
their
natural
Parents
,
or
Pro-parents
,
or
of
their
Godfathers
or
Godmothers
,
but
upon
the
Ordinance
&
Institution
of
Christ
;
but
it
is
requisite
that
when
they
come
to
age
they
should
perform
these
conditions
of
faith
and
repentance
,
for
which
also
their
Godfathers
&
Godmothers
charitably
undertook
on
their
behalf
.
And
what
they
do
for
the
Infant
in
this
case
,
the
Infant
himself
is
truly
said
to
do
,
as
in
the
Courts
of
this
Kingdom
daily
the
Infant
does
answer
by
his
Guardian
;
and
it
is
usual
to
do
homage
by
proxy
,
and
for
Princes
to
marry
by
proxy
;
for
the
further
justification
of
this
answer
,
see
St.
Aug.
Ep.
●1
.
ad
Bonif.
Nihil
aliud
credere
quam
fidem
habere
ac
per
hoc
cum
respondetur
parvulum
credere
qui
fidei
nondum
habet
effectum
,
respondetur
fidem
habere
propter
fidei
Sacramentum
&
convertere
se
ad
Deum
,
propter
Conversionis
Sacramentum
quia
&
ipsa
responsio
,
ad
celebrationem
pertinet
Sacramenti
itaque
parvulum
,
&
si
nondum
fides
illa
,
que
in
credentium
voluntate
consister
,
tamen
ipsius
fidei
Sacramentum
Repl.
1.
You
remove
not
at
all
the
inconvenience
of
the
words
that
seemeth
to
import
what
you
your selves
disclaim
.
2.
We
know
that
the
effects
of
Baptism
,
do
depend
on
all
the
necess●ry
con-causes
on
Gods
mercy
,
or
Christ's
merits
,
on
the
Institution
,
and
on
Baptism
it self
according
to
its
use
,
as
a
delivering
investing
Sign
and
Seal
,
and
they
depend
upon
the
promise
sealed
by
Baptism
,
and
the
promise
supposeth
the
qualified
sub●ect
,
or
requisite
Condition
in
him
that
shall
have
the
benefit
of
it
;
to
tell
us
therefore
of
a
common
Cause
on
which
the
ef●ect
depends
,
v●z
.
the
Institution
or
Baptism
it self
,
when
we
are
inquiring
after
the
special
condition
that
proveth
the
person
to
be
the
due
subject
,
to
whom
both
promise
and
Baptism
doth
belong
:
This
is
but
to
seem
to
make
an
Answer
;
Either
all
baptized
absolutely
are
●ustified
and
saved
,
or
not
:
If
yea
,
then
Christianity
is
another
kind
of
thing
than
Peter
or
Paul
understood
,
that
thought
it
was
not
the
washing
of
water
,
but
the
answer
of
a
good
Conscience
to
God
:
Then
let
us
catch
Heathens
,
and
dip
them
,
and
save
them
in
dispite
of
them
:
But
if
any
condition
be
requisite
(
as
we
are
sure
there
is
)
our
question
is
,
what
it
is
,
and
you
tell
us
of
Baptism
it self
;
did
ever
Augu●t
.
jure
vel
〈◊〉
,
was
to
be
esteemed
a
believer
;
we
grant
with
Austin
,
that
Infants
of
believers
,
propter
Sacramentum
fid●i
,
are
visibly
and
professedly
to
be
numbred
with
believers
;
but
neither
Austin
nor
we
wil
ever
grant
you
that
this
is
true
,
of
all
that
you
can
catch
;
and
use
this
form
of
Bapt●sm
ever
,
the
seal
wil
no●
save
them
that
have
no
part
in
the
promise
.
[
The
Catechism
is
not
intended
as
a
whole
body
of
Divinity
,
but
as
a
Comprehension
of
the
Articles
of
Faith
,
and
other
Doctrines
most
necessary
to
salvation
;
and
being
short
,
is
fittest
for
Children
and
common
people
;
and
as
it
was
thought
sufficient
upon
mature
deliberation
,
and
so
is
by
us
▪
]
Rep.
The
Creed
,
the
Decalogue
,
and
the
Lords
Prayer
,
contain
all
that
is
absolutely
necessary
to
salvation
at
least
:
If
you
intended
no
more
,
what
need
you
make
a
Catechism
?
If
you
intend
more
,
why
have
you
no
more
.
But
except
in
the
very
words
of
the
Creed
,
the
essentials
of
Christianity
are
left
out
;
if
no
explication
be
necessary
,
trouble
them
with
no
more
then
the
Text
of
the
Creed
,
&c.
If
explication
be
necessary
,
let
them
have
it
;
at
least
in
a
larger
Catechism
,
fitter
for
the
riper
.
CONFIRMATION
.
[
It
is
evident
that
the
meaning
of
these
words
is
,
that
Children
baptized
,
&
dying
before
they
commit
actual
sin
,
are
undoubtedly
saved
,
though
they
be
not
confirmed
;
wherein
we
see
not
what
danger
there
can
be
of
misleading
the
vulgar
,
by
teaching
them
truth
;
but
there
may
be
danger
in
this
desire
of
having
these
words
wronged
,
as
if
they
were
false
;
for
St.
Austin
says
he
is
an
Infidel
that
defies
them
to
be
true
,
Ep.
23.
ad
Bonif.
Rep.
What
,
all
Children
saved
,
whether
they
be
Children
of
the
Promise
or
no
?
Or
can
you
shew
us
a
Text
that
saith
(
Whoever
is
baptized
,
shall
be
saved
,
)
the
Common-Prayer-Book
plainly
speaks
of
the
non-necessity
of
Unction
,
Confirmation
,
and
other
Popish
Ceremonies
and
Sacraments
,
and
meaneth
that
ex
parte
Ecclesiae
,
they
have
all
things
necessary
to
salvation
,
and
are
undoubtedly
saved
,
supposing
them
the
due
subjects
,
and
that
nothing
be
wanting
ex
parte
sui
,
which
certainly
is
not
the
case
of
such
as
are
not
Children
of
the
Promise
,
and
Covenant
;
the
Child
of
an
Heathen
doth
not
ponere
obicem
,
actually
,
quo
minus
baptizetur
,
and
yet
being
baptized
,
is
not
saved
on
your
own
reckoning
,
(
as
we
understand
you
)
therefore
the
Parent
can
penere
obicem
,
and
either
hinder
the
Baptism
or
effect
,
to
his
Infant
;
Austin
speaks
not
there
of
all
Children
whatever
,
but
those
that
are
offered
per
aliorum
spiritualem
voluntatem
,
by
the
Parents
usually
,
or
by
those
that
own
them
after
the
Parents
be
dead
,
or
they
exposed
,
or
become
theirs
:
He
speaks
also
of
what
may
be
done
,
&
de
eo
qui
fieri
non
posse
arbitratur
:
But
our
question
is
,
what
is
done
,
and
not
what
God
can
do
:
Our
great
question
is
,
what
Children
they
be
that
Baptism
belongeth
to
?
[
After
the
Catechism
we
conceive
that
it
is
not
a
sufficient
qualification
,
&
c.
●
we
conceive
that
this
qualification
is
required
rather
as
necessary
,
then
as
sufficient
,
and
therefore
it
is
the
duty
of
the
Minister
of
the
place
,
Can.
61.
to
prepare
Children
in
the
best
manner
to
be
presented
to
the
Bishop
for
confirmation
,
and
to
inform
the
Bishop
of
their
fitness
,
but
submitting
the
judgement
to
the
Bishop
both
of
this
,
and
other
qualifications
,
and
not
that
the
Bishop
should
be
tyed
to
the
Ministers
consent
;
compare
this
Rubrick
to
the
se●ond
Rubrick
before
the
Catechism
,
and
there
is
required
what
is
further
necessary
and
sufficient
.
Repl.
1.
If
we
have
all
necessary
ordinarily
,
we
have
that
which
is
sufficient
ad
esse
,
there
is
more
ordinarily
necessary
,
then
to
say
those
words
.
2.
Do
you
owe
the
King
no
more
obedience
?
Already
do
you
contradict
his
Declaration
,
which
saith
,
Confirmation
shall
be
performed
(
by
the
information
,
and
with
the
consent
of
the
Minister
of
the
place
.
)
But
if
the
Ministers
consent
shall
not
be
necessary
,
take
all
the
charge
upon
your
own
souls
,
and
let
your
souls
be
answerable
for
all
.
They
see
no
need
of
Godf.
)
Here
the
Compilers
of
the
Liturgy
did
,
and
so
doth
the
Church
,
that
there
may
be
a
witness
of
the
Confirmation
.
]
Repl.
It
is
like
to
be
your
own
Work
as
you
will
use
it
,
and
we
cannot
hinder
you
from
doing
it
in
your
own
way
.
But
are
Godfathers
no
more
than
Witnesses
?
&c.
[
This
supposeth
that
all
children
,
&c.
)
It
supposeth
,
and
that
truly
,
that
all
Children
were
,
at
their
Baptism
by
water
,
and
the
Holy
Ghost
,
and
had
given
unto
them
the
forgiveness
of
all
their
sins
,
and
it
is
uncharitably
presumed
,
that
notwithstanding
the
frailties
and
slips
of
their
Childhood
,
they
have
not
totally
lost
what
was
in
Baptism
conferred
upon
them
,
and
therefore
adds
,
Strengthen
them
,
we
beseech
thee
O
Lord
,
with
the
Holy
Ghost
,
the
Comfortes
,
and
daily
increase
in
them
their
manifold
gifts
of
grace
,
&c.
None
that
lives
in
open
sin
ought
to
be
confirmed
.
]
Repl.
1.
Children
baptized
without
right
,
cannot
be
presumed
to
be
really
regenerate
and
pardoned
.
2.
We
speak
onely
of
those
that
by
living
in
open
sin
,
do
shew
themselves
to
be
unjustified
;
&
these
you
confess
should
not
be
confirmed
.
O
that
you
would
but
practise
that
!
If
not
,
this
Confession
will
witness
against
you
.
[
Before
the
Imposition
of
hands
,
&c.
)
Confirmation
is
reserved
to
the
Bishop
,
in
honorem
ordinis
to
bless
,
being
an
act
of
Authority
,
so
was
it
of
old
.
St.
Hierome
Dialog
.
adv
.
Lucifer
,
says
it
was
,
Totius-Orbis-consentio
in
hanc
partem
;
and
St.
Cyprian
to
the
same
purpose
,
Ep.
73.
and
our
Church
doth
every
where
profess
,
as
she
ought
to
conform
to
the
Catholick
usages
of
the
Primitive
times
,
from
which
causlesly
to
depart
,
argues
rather
love
of
contention
,
than
of
peace
.
The
reserving
of
Confirmation
to
the
Bishop
,
doth
argue
the
Dignity
of
the
Bishop
above
Presbyters
,
who
are
not
allowed
to
Confirm
,
but
does
not
argue
any
excellency
in
Confirmation
above
the
Sacraments
:
St.
Hierome
argues
the
quite
contrary
,
ad
Lucif
.
Cap.
4.
That
because
Baptism
was
allowed
to
be
performed
by
a
Deacon
,
but
Confirmation
onely
by
a
Bishop
;
therefore
Baptism
was
most
necessary
,
and
of
greatest
value
;
the
mercy
of
God
allowing
the
most
necessary
means
of
Salvation
to
be
administred
by
inferior
orders
,
and
restraining
the
less
necessary
to
the
higher
,
for
the
honour
of
their
order
.
]
Repl.
O
that
we
had
the
Primitive
Episcopacy
!
and
that
Bishops
had
no
more
Churches
to
over-see
than
in
the
Primitive
times
they
had
,
and
then
we
would
never
speak
against
this
reservation
of
Confirmation
to
the
honor
of
the
Bishop
;
but
when
that
Bishop
of
one
Church
is
turned
into
that
Bishop
of
many
hundred
Churches
,
and
when
he
is
now
a
Bishop
of
the
lowest
rank
,
that
was
an
Arch-bishop
,
when
Archbishops
first
came
up
,
and
so
we
have
not
really
existent
any
meer
Bishops
(
such
as
the
Antients
knew
)
at
all
,
but
onely
Archbishops
and
their
Curates
;
marvel
not
if
we
would
not
have
Confirmation
proper
to
Archbishops
,
no
one
man
undertake
more
than
an
hundred
can
perform
;
but
if
they
will
do
it
,
there
is
no
remedy
,
we
have
acquit
our selves
.
Prayer
after
the
Imposition
of
hands
is
grounded
upon
the
practice
of
the
Apostles
,
Heb
▪
62.
&
Acts
8.
17
:
nor
doth
25
Article
say
,
that
Confirmation
is
a
corrupt
imitation
of
the
Apostles
practice
,
but
that
the
5
commonly
called
Sacraments
,
have
ground
partly
of
the
corrupt
following
the
Apostles
,
&c.
which
may
be
applied
to
some
other
of
these
5.
but
cannot
be
applied
to
Confirmation
,
unless
we
make
the
Church
speak
Contradictions
.
Rep.
But
the
question
is
not
of
imposition
of
hands
in
general
;
but
this
imposition
in
particular
:
And
you
have
never
proved
,
that
this
sort
of
imposition
,
called
Confirmation
,
is
mentioned
in
those
Texts
:
And
the
25
Article
cannot
more
probably
be
thought
to
speak
of
any
one
of
the
5.
as
proceeding
from
the
corrupt
imitation
of
the
Apostles
,
then
of
Confirmation
as
a
supposed
Sacrament
.
We
know
no
harm
in
speaking
the
language
of
holy
Scriptures
,
Acts
8.
15.
they
laid
their
hands
upon
them
,
and
they
received
the
holy
Ghost
;
and
though
imposition
of
hands
be
not
a
Sacrament
,
yet
it
is
a
very
fit
sign
,
to
certifie
the
persons
what
is
then
done
for
them
,
as
the
Prayer
speaks
.
Rep.
It
is
fit
to
speak
the
Scriptures
Language
in
Scripture-sense
;
but
if
those
that
have
no
such
power
to
give
the
holy
Ghost
,
wil
say
,
receive
the
Holy
Ghost
,
it
were
better
for
them
to
abuse
other
Language
,
than
Scripture-language
.
After
Confirmation
.
THere
is
no
inconvenience
that
Confirmation
should
be
required
before
the
Communion
,
when
it
may
be
ordinarily
obtained
;
that
which
you
here
fault
,
you
elsewhere
desire
.
Rep.
We
desire
that
the
credible
approved
profession
of
Faith
,
and
Repentance
,
be
made
necessaries
:
But
not
that
all
the
thousands
in
England
that
never
came
under
the
Bishops
hands
(
as
not
one
of
many
ever
did
,
even
when
they
were
at
the
highest
)
may
be
kept
from
the
Lords
Supper
;
for
some
cannot
have
that
imposition
,
and
others
will
not
,
that
yet
are
fit
for
communion
with
the
Church
.
The
Ring
is
a
significant
sign
,
onely
of
humane
institution
,
and
was
always
given
as
a
pledge
of
fidelity
and
constant
love
;
and
here
is
no
reason
given
why
it
should
be
taken
away
▪
nor
are
the
reasons
mentioned
in
the
Roman
Ritualits
,
given
in
our
Common-Prayer-Book
.
Rep.
We
crave
not
your
own
forbearance
of
the
Ring
,
but
the
indifferency
in
our
use
of
a
thing
so
mis-used
,
and
unnecessary
.
These
words
,
In
the
Name
of
the
Father
,
Son
and
holy
Ghost
,
if
they
seem
te
make
Matrimony
a
Sacrament
,
may
as
well
make
all
sacred
,
yea
civil
actions
of
weight
to
be
Sacraments
,
they
being
usual
at
the
beginning
&
ending
of
all
such
.
It
was
never
heard
before
now
,
that
these
words
make
a
Sacrament
.
Rep.
Is
there
no
force
in
an
argument
drawn
from
the
appearance
of
evil
,
the
offence
and
the
danger
of
abuses
,
when
other
words
enow
may
serve
turn
.
They
go
to
the
Lords
Table
,
because
the
Communion
is
to
follow
.
Rep.
They
must
go
to
the
Table
whether
there
be
a
Communion
or
not
Consecrated
the
estate
of
Matrimony
to
such
an
excellent
mystery
,
&c.
)
Though
the
institution
of
Marriage
was
before
the
fall
,
yet
it
may
be
now
,
and
is
consecrated
by
God
to
such
an
excellent
Mystery
as
the
representation
of
the
spiritual
Marriage
between
Christ
and
his
Church
,
Eph.
5.
23.
we
are
sorry
that
the
words
of
Scripture
will
not
please
.
The
Church
in
the
25.
Article
hath
taken
away
the
fear
of
making
it
a
Sacrament
.
]
Reply
.
When
was
Marriage
thus
consecrated
?
If
all
things
used
to
set
forth
Christ's
offices
or
benefits
,
by
way
of
similitude
,
be
consecrated
,
then
a
Judge
,
a
Father
,
a
Friend
,
a
Vine
,
a
Door
,
a
Way
,
&c.
are
all
consecrated
things
:
Scripture
phrase
pleaseth
us
in
Scripture-sense
.
The
new-married
persons
the
same
day
of
their
marriage
must
receive
the
holy
Communion
.
This
enforces
none
to
forbear
Marriage
,
but
presumes
,
as
well
it
may
)
that
all
persons
marriageable
,
ought
to
be
also
fit
to
receive
the
holy
Sacrament
:
And
marriage
being
so
solemn
a
Covenant
of
God
,
they
that
undertake
it
in
the
fear
of
God
,
will
not
stick
to
seal
it
by
receiving
the
holy
Communion
,
and
accordingly
prepare
themselves
for
it
;
it
were
more
Christian
to
desire
that
these
licentious
festivities
might
be
supprest
,
and
the
Communion
more
generally
used
by
those
that
marry
,
the
happiness
would
be
greater
than
can
easily
be
exprest
,
Unde
sufficium
ad
enarrandum
faelicitatem
e●us
Matrimonij
,
quod
Ecclesia
conciliar
,
&
confirmat
oblatio
.
Tertul.
lib.
2.
ad
Uxorem
.
Rep.
Indeed
!
Will
you
phrase
and
modifie
your
administrations
upon
such
a
supposition
,
that
all
men
are
such
as
they
ought
to
be
,
and
do
what
they
ought
to
do
?
Then
take
all
the
world
for
Saints
,
and
use
them
accordingly
,
and
blot
out
the
Doctrine
of
Reproof
,
Excommunication
and
Damnation
,
from
your
Bibles
:
Is
it
not
most
certain
,
that
very
many
married
persons
are
unfit
for
the
Lords
Supper
,
and
will
be
when
you
and
we
have
done
our
best
?
And
is
it
fit
then
to
compel
them
to
it
?
But
the
more
unexpected
,
the
more
welcome
is
your
motion
;
of
that
more
Christian
course
,
suppressing
of
licentious
festivities
,
when
shall
we
see
such
Reformations
undertaken
?
Visitation
of
the
Sick.
FOrasmuch
as
the
condition
,
&c.
)
All
which
is
here
desired
,
is
already
presumed
,
namely
,
That
the
Minister
shall
apply
himself
to
the
particular
condition
of
the
person
;
but
this
must
be
done
according
to
the
rule
of
prudence
and
justice
,
and
not
according
to
his
pleasure
;
therefore
if
the
sick
person
shew
himself
truly
penitent
,
it
ought
not
to
be
left
to
the
Ministers
pleasure
to
deny
him
Absolution
,
if
he
desire
it
.
Our
Churches
direction
is
acc●rding
to
the
13.
Can.
of
the
venerable
Council
of
Nice
,
both
here
,
and
in
the
next
that
follows
.
Rep.
But
the
question
is
,
whether
he
shew
himself
truly
penitent
or
not
;
if
we
have
not
here
neither
a
judgement
of
discretion
,
for
the
conduct
of
our
own
actions
,
what
do
we
with
reason
?
Why
are
we
trusted
in
the
Office
?
And
whose
judgement
must
we
follow
?
The
Bishop
cannot
have
leisure
to
become
the
Judge
,
whether
this
man
be
penitent
.
It
must
then
be
the
Minister
,
or
the
man
himself
.
And
must
we
absolve
every
man
that
saith
he
repenteth
?
Then
we
must
believe
an
incredible
profession
,
which
is
against
reason
:
Some
are
known
Infidels
,
and
in
their
health
profess
that
they
believe
not
the
Scripture
to
be
true
,
and
make
a
mock
at
Jesus
Christ
,
and
perhaps
in
a
sickness
that
they
apprehend
no
danger
in
,
will
send
for
the
Minister
in
scorn
,
to
say
,
[
I
repent
]
and
force
him
to
absolve
him
,
that
they
may
deride
him
and
the
Gospel
.
Some
of
us
have
known
too
many
of
those
that
have
for
twenty
or
thirty
years
been
common
drunkards
,
seldome
sober
&
week
together
,
and
still
say
when
they
came
to
themselves
,
that
they
were
sorry
for
it
,
and
did
un●eignedly
repent
,
and
as
they
said
in
health
,
so
they
said
in
sickness
,
dying
within
a
few
dayes
or
weeks
after
they
were
last
drunk
:
Must
we
absolve
all
these
?
Some
dye
with
a
manifest
hatred
of
an
holy
like
,
reviling
at
those
that
are
careful
to
please
God
;
yet
saying
,
they
hate
them
not
as
holy
,
but
because
they
are
all
Hypocrites
,
or
the
like
;
and
yet
will
say
,
they
repent
of
their
sins
.
Some
forbear
not
their
accustomed
swearing
and
cursing
,
while
they
profess
repentance
.
Some
make
no
restitution
for
the
wrong
which
they
say
they
repent
of
:
And
must
we
take
all
those
for
truly
penitent
?
If
not
,
the
Minister
must
judge
.
What
you
mean
by
your
saying
,
[
Our
Church's
direction
is
according
to
the
13th
Canon
of
the
venerable
Council
of
Nice
both
here
and
in
the
next
that
follows
]
we
know
not
;
The
second
Council
of
Nice
you
cannot
mean
(
its
Canon
being
uncertain
)
and
the
13th
of
no
such
sense
.
And
the
13th
.
Canon
of
the
first
Council
of
Nice
,
is
onely
,
that
lapsed
Catecheumens
shall
be
three
years
inter
and
ientes
,
before
they
pray
again
with
the
Catecheumens
.
This
shews
they
then
took
not
up
with
every
word
of
seeming
penitence
,
as
true
repentance
;
but
what
it
is
to
your
purpose
,
we
know
not
,
nor
is
there
any
other
Canon
in
that
Council
for
you
:
The
eleventh
Canon
is
sufficiently
against
you
:
The
lapsed
that
truly
repented
,
were
to
remain
among
the
penitent
for
three
years
,
and
seven
years
more
,
if
they
were
fideles
,
&c.
ab
omnibus
vero
illud
precipue
observetur
ut
animus
eorum
,
&
fructus
poenitentiae
attendatur
,
quicunque
enim
cum
omni
timore
,
&
lacrimis
perseverantibus
,
&
operibus
bonis
Conversationem
suam
,
non
verbis
solis
sed
opere
,
&
veritate
demonstrant
,
cum
tempus
statutum
etiam
ab
his
fuerit
impletum
,
&
orati●nibus
jam
coeperint
communica●e
,
licebit
etiam
Episcopo
humanius
circa
res
aliquod
cogitare
:
)
We
know
this
rigor
as
to
time
,
was
unjust
,
and
to
the
dying
it
was
abated
;
but
you
see
here
that
bare
words
that
were
not
by
seriousness
,
and
by
deeds
made
credible
,
were
not
to
be
taken
as
sufficient
marks
of
penitence
,
of
which
it
was
not
the
person
himselfe
that
was
to
be
the
Judge
.
The
form
of
absolving
in
the
Liturgy
,
is
more
agreeable
in
the
Scriptures
then
that
which
they
desire
,
it
being
said
in
St.
John
20
Whose
sins
you
remit
,
they
are
remitted
;
not
,
Whose
sins
you
pronounce
remitted
;
and
the
condition
needs
not
to
be
expressed
,
being
alway
necessarily
understood
.
Rep.
It
is
a
controversie
amongst
the
learnedst
Expositers
,
how
much
that
of
John
20.
was
proper
to
the
Apostles
,
and
such
others
as
were
then
to
have
the
Spirit
in
an
extraordinary
manner
,
who
did
remit
sins
effectually
by
remitting
the
punishment
of
it
,
by
casting
out
Devils
,
healing
the
sick
,
&c.
according
to
that
of
Jam.
5.
14
,
15.
Is
any
sick
among
you
,
let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
for
him
,
and
annoint
h●m
with
Oyl
in
the
Name
of
the
Lord
;
and
the
prayer
of
faith
shall
save
the
sick
,
and
the
Lord
shall
raise
him
up
,
and
if
he
have
committed
sins
,
they
shall
be
forgiven
him
.
If
besides
this
remitting
them
effectually
,
the
rest
be
no
other
then
a
Ministerial
pronouncing
them
so
given
by
God
according
to
his
Covenant
in
the
Gospel
,
then
you
cannot
plead
the
phrase
of
a
Text
,
which
respecteth
another
way
of
remission
then
we
pretend
to
but
must
phrase
it
according
to
the
nature
of
the
thing
,
and
the
sence
of
other
Scriptures
also
that
fullier
open
it
:
There
are
three
wayes
of
pardoning
;
1.
By
grant
or
gift
(
whether
by
a
general
act
of
pardon
,
or
a
particular
.
)
2
By
sentence
.
3.
By
execution
,
that
is
,
preventing
,
or
taking
off
the
penalty
.
The
first
of
these
is
done
already
by
God
in
the
Gospel
.
The
second
God
doth
principally
,
and
his
Ministers
instrumentally
,
as
his
Messengers
.
The
third
,
(
the
taking
off
the
penalty
)
they
can
do
no
otherwise
in
the
case
before
us
,
then
by
praying
that
God
will
take
it
off
,
and
using
his
ordinary
means
.
So
that
it
is
most
evidens
,
that
this
Absolution
that
Ministers
are
to
perform
,
can
be
no
other
then
to
pronounce
the
penitent
Believer
to
be
absolved
by
God
according
to
his
Covenants
:
And
if
there
be
no
other
should
we
not
speak
as
intelligibly
as
we
can
?
Indeed
there
is
more
in
absolving
the
Excommunicate
,
for
then
the
Church
both
judiciously
▪
and
executively
remitteth
the
penalty
of
Excommunication
,
(
to
which
also
the
Text
,
John
20.
may
have
much
respect
)
but
the
penalty
of
damnation
can
be
no
otherwise
remitted
by
us
,
than
as
is
expressed
;
and
indeed
,
the
thing
is
of
such
exceeding
weight
,
that
it
behoveth
us
to
deal
as
intelligibly
and
openly
in
it
,
as
we
can
.
And
therefore
we
admire
that
you
should
say
,
The
condition
needs
not
be
expressed
,
being
always
necessarily
understood
;
Necessarily
!
do
you
mean
,
Necessitate
n●turali
,
&
irresistibili
?
So
that
all
the
wicked
men
in
the
world
cannot
chuse
but
understand
us
to
speak
conditionally
?
Surely
this
is
none
of
your
meaning
;
if
it
were
,
it
were
far
from
truth
:
Or
do
you
mean
not
,
de
necessitate
vel
certitudine
eventus
,
but
de
debito
ex
obligatio●e
?
no
doubt
but
it
is
necessary
as
a
duty
,
and
also
ad
finem
,
as
a
means
:
And
therefore
it
is
,
that
we
desire
it
may
be
expressed
.
And
doubtless
you
think
not
that
all
men
do
their
duties
,
and
understand
all
that
they
ought
to
understand
,
no
not
in
this
particular
.
If
you
mean
that
all
sick
men
may
be
rationally
supposed
to
understand
it
,
this
can
never
be
believed
by
us
that
are
●acquainted
personally
(
and
have
been
)
with
so
many
,
of
whom
it
is
not
true
.
How
many
think
the
Ministers
absolution
,
and
the
Sacrament
,
will
serve
turn
,
with
their
unsound
hypocritical
repentance
?
How
easily
is
that
understood
absolutely
,
or
as
bad
,
while
they
take
you
to
take
it
for
granted
▪
that
they
have
the
condition
which
is
absolutely
expressed
.
Is
it
not
fit
the
Minister
should
have
power
to
deny
this
viation
,
or
holy
Communion
,
to
any
that
humbly
desire
it
,
according
to
the
Rubrick
,
wh●ch
no
man
disturbed
in
his
wits
can
do
;
and
whosoever
does
,
must
in
charity
be
presumed
to
be
penitent
,
and
fit
to
receive
.
Rep
:
There
is
no
condition
mentioned
in
the
Rubrick
,
but
that
he
be
desirous
to
receive
the
Communion
in
his
house
humbly
is
not
there
▪
And
why
may
not
a
man
disturbed
in
his
wits
,
desire
the
Communion
?
You
deny
things
that
ordinarily
fall
out
,
and
yet
lay
the
weight
of
your
Cause
on
that
denial
.
But
why
must
we
give
the
Sacrament
to
those
that
have
lived
in
gross
ignorance
,
infidelity
and
prophaneness
and
never
manifested
credibly
,
that
they
repent
?
You
say
,
that
whosoever
desireth
the
Sacrament
,
according
to
the
Rubrick
,
must
in
charity
be
presumed
to
be
penitent
:
But
where
hath
God
commanded
or
approved
so
blind
and
dangerous
an
act
as
this
,
under
the
Name
of
Charity
?
The
ordinary
observations
of
out
lives
is
not
to
be
confuted
by
mens
assertions
:
We
know
by
sad
experience
,
that
there
's
abundance
of
the
worst
of
men
among
us
,
that
are
desirous
to
receive
this
Sacrament
when
they
are
sick
,
that
give
no
credible
evidence
of
true
repentance
;
but
some
in
the
ignorance
and
deceit
of
their
hearts
,
and
some
as
conscious
of
their
impiety
,
for
which
they
seek
any
shifting
remedy
to
quiet
their
Consciences
for
the
time
,
are
much
more
eager
for
this
Sacrament
in
their
sickness
,
then
many
better
and
more
penitent
persons
.
And
must
we
●udge
all
these
penitent
,
and
give
them
the
Sacrament
as
such
?
We
must
needs
profess
,
that
we
think
this
course
would
not
be
the
least
effectual
service
unto
Satan
,
to
deceive
poor
sinners
,
and
keep
them
from
knowing
their
misery
,
and
seeking
aright
after
the
true
remedy
in
time
;
pardon
us
while
we
lay
together
the
parts
of
your
Doctrine
as
we
understand
it
here
delivered
,
and
leave
it
to
your
consideration
,
what
a
Church
,
and
what
a
Ministry
it
would
make
.
1.
All
Infants
of
any
Parents
in
the
World
that
we
can
baptize
are
undoubtedly
regenerate
,
and
in
a
state
of
life
,
and
sh●ll
be
saved
if
they
so
dye
.
2.
The
Holy
Ghost
and
forgiveness
of
sin
being
then
given
them
,
it
is
charitably
presumed
that
they
have
not
totally
lost
this
,
notwithstanding
the
frailties
and
slips
of
their
child-hood
;
and
so
when
they
can
say
the
Catechism
,
they
are
to
be
confirmed
.
3.
Being
confirmed
,
they
are
to
be
admitted
to
the
Lords
Supper
.
4.
All
that
marry
,
and
others
,
thrice
a
year
must
receive
the
Lords
Supper
,
(
though
unfit
.
)
5.
The
Minister
must
absolve
all
the
sick
,
that
say
they
repent
;
(
if
we
understand
you
,
for
we
suppose
you
allow
not
the
Minister
to
be
judge
.
)
6.
This
Absolution
must
be
absolutely
expresly
,
I
absolve
thee
from
all
thy
sins
,
without
the
condition
,
If
thou
repent
and
believe
.
7.
Whosoever
desireth
the
Communion
in
his
sickness
,
must
in
charity
be
presumed
to
be
penitent
and
fit
to
receive
.
8.
The
Minister
must
not
have
power
to
forbear
such
baptizing
,
absolving
,
or
delivering
the
Communion
as
foresaid
.
(
We
now
omit
what
's
said
of
the
dead
at
burial
.
)
And
if
this
be
not
the
ready
way
to
hinder
thousands
from
the
necessary
knowledge
of
their
unrenewed
hearts
and
lives
,
and
from
true
repentance
,
and
from
valuing
Christ
as
the
Remedy
,
and
from
making
a
necessary
preparation
for
death
,
and
also
the
way
to
lay
by
abundance
of
faithful
and
conscion●ble
Ministers
,
that
dare
not
take
such
a
deceiving
dangerous
course
;
we
must
confess
our selves
much
mistaken
in
the
nature
of
mans
corrnpeion
and
misery
,
and
the
use
of
Gods
Ordinances
for
his
recovery
.
The
Burial
of
the
Dead
.
It
is
not
fit
so
much
should
be
left
to
the
d●scretion
of
every
Minister
,
and
the
desire
that
all
may
be
said
〈◊〉
the
Church
,
being
not
preten●ed
to
be
for
the
ease
of
tender
Consciences
,
but
of
tender
heads
,
may
be
helped
by
a
Cap
better
then
a
Rubrick
.
Rep.
We
marvel
that
you
say
nothing
at
all
to
our
desire
,
that
it
be
expressed
in
a
Rubrick
,
that
Prayers
and
Exhortations
there
used
are
not
for
the
benefit
of
the
dead
,
but
onely
for
the
comfort
and
instruction
of
the
living
:
You
intend
to
have
a
very
indiscreet
Ministry
,
if
such
a
needless
circumstance
may
not
be
left
to
their
discretion
.
The
contrivance
of
a
Cap
instead
of
a
Rubrick
,
shews
that
you
are
all
unacquainted
with
the
subject
of
which
you
speak
;
and
if
you
speak
for
want
of
experience
in
the
case
of
souls
,
as
you
now
do
about
the
case
of
mens
bodies
,
we
could
wish
you
some
of
our
experience
of
one
sort
(
by
more
converse
with
all
the
members
of
the
Flock
)
though
not
of
the
other
.
But
we
would
here
put
these
three
or
four
questions
to
you
.
1.
Whether
such
of
our selves
as
cannot
stand
still
in
the
cold
Winter
at
the
Grave
half
so
long
as
the
Office
of
Burial
requireth
,
without
the
certain
hazard
of
our
lives
,
(
though
while
we
are
in
motion
we
can
stay
out
longer
)
are
bound
to
believe
your
Lordships
,
that
a
Cap
will
cure
this
better
then
a
Rubrick
,
though
we
have
proved
the
contrary
to
our
cost
,
and
know
it
as
well
as
we
know
that
cold
is
cold
?
Do
you
think
no
place
but
that
which
a
cap
or
clothes
do
cover
,
is
capable
of
letting
in
the
excessively
refrigerating
air
.
2.
Whether
a
man
that
hath
the
most
rational
probability
,
if
not
a
moral
certainty
,
that
it
would
be
his
death
,
or
dangerous
sickness
(
though
he
wore
twenty
Caps
)
is
bound
to
obey
you
in
this
case
.
3.
Whether
usually
the
most
studious
laborious
Ministers
,
be
not
the
most
invaletudinary
and
infirm
?
And
4thly
,
Whether
the
health
of
such
should
be
made
a
jest
of
by
the
more
healthful
,
and
be
made
so
light
of
as
to
be
cast
away
,
rather
then
a
Ceremony
sometime
be
left
to
their
discretion
?
And
whether
it
be
a
sign
of
the
right
and
ingenuine
spirit
of
Religion
,
to
sub●ect
to
such
a
ceremony
?
Both
the
life
of
godliness
,
and
the
lives
of
Ministers
,
and
the
peoples●souls
;
much
of
this
concerneth
the
people
as
well
as
the
Ministers
.
We
see
not
why
these
words
may
not
be
said
of
any
person
,
whom
we
dare
not
say
is
damned
;
and
it
were
a
breach
of
charity
to
say
so
even
of
those
whose
repentance
we
do
not
see
:
For
whether
they
do
not
inwardly
and
heartily
repent
even
at
the
last
act
,
who
knows
?
And
that
God
will
not
even
then
pardon
them
upon
such
repentance
,
who
dares
say
?
It
is
better
to
be
charitable
and
hope
the
best
,
then
rashly
to
condemn
.
Rep.
We
spoke
of
persons
living
and
dying
in
notorious
sins
,
suppose
they
were
Whoredom
,
Perjury
,
Oppression
,
yea
Infidelity
or
Atheism
,
&c.
But
suppose
we
cannot
be
infallibly
certain
that
the
man
is
damned
,
because
it
is
possible
that
he
may
repent
,
though
he
never
did
express
it
:
Will
you
therefore
take
him
for
a
brother
,
whose
soul
is
taken
to
God
in
mercy
?
You
are
not
sure
that
an
excommunicate
person
,
or
an
Heathen
doth
not
truly
repent
after
he
is
speechless
:
But
will
you
therefore
say
,
that
all
such
dye
thus
happily
?
This
is
a
most
delusory
principle
!
The
Church
judgeth
not
of
things
undiscovered
:
Non
esse
&
non
apparere
,
are
all
one
as
to
our
judgement
:
We
conclude
not
peremptorily
,
because
we
pretend
not
here
to
infallibility
.
As
we
are
not
sure
that
any
man
is
truly
penitent
that
we
give
the
Sacrament
to
,
so
we
are
not
sure
that
any
man
dyeth
impenitently
.
But
yet
we
must
use
those
as
penitent
,
that
seem
so
to
reason
,
judging
by
ordinary
means
,
and
so
must
we
●udge
those
as
impenitent
that
have
declared
their
sin
,
and
never
declared
their
repentance
.
It
seems
by
you
,
that
you
will
form
your
Liturgy
,
so
as
to
say
,
that
every
man
is
saved
that
you
are
not
sure
is
damned
,
though
he
shew
you
no
repentance
,
and
so
the
Church
shall
say
that
all
things
are
,
that
are
but
possible
,
if
they
conceit
that
charity
requireth
it
.
But
if
the
living
by
this
be
kept
from
connversion
,
and
flattered
into
Hell
,
will
they
there
call
it
charity
that
brought
them
thither
?
O
lamentable
charity
,
that
smoothers
men's
way
to
Hell
,
and
keepeth
them
ignorant
of
their
danger
till
they
are
past
remedy
!
Millions
are
now
suffering
for
such
a
sort
of
charity
.
Lay
this
to
the
forementioned
Propositions
,
and
the
World
wil
see
that
indeed
we
differ
in
greater
things
then
ceremonies
,
and
forms
of
prayer
.
Churching
Women
.
IT
is
fit
that
the
Woman
performing
especial
service
of
Thanksgiving
,
should
have
a
special
place
for
it
,
where
she
may
be
perspicuous
to
the
whole
Congregation
,
and
near
the
holy
Table
,
in
regard
of
the
Offering
she
is
there
to
make
:
They
need
not
fear
Popery
in
this
,
since
in
the
Church
of
Rome
she
is
to
kneel
at
the
Church-door
.
]
Reply
.
Those
that
are
delivered
from
impenitency
,
from
sickness
,
&c.
perform
a
special
service
of
Thanksgiving
▪
&c.
yet
need
not
stand
in
a
special
place
;
but
if
you
wil
have
all
your
Ceremonies
,
why
must
all
others
be
forced
to
imitate
you
?
we
mentioned
not
the
Church
of
Rome
.
The
Psalm
121
is
more
fit
and
pertinent
,
then
those
others
named
,
as
113
,
128.
and
therefore
not
to
be
changed
.
]
Reply
.
We
have
proposed
to
you
what
we
think
meetest
in
our
last
pages
;
if
you
like
your
own
better
,
we
pray
you
give
us
leave
to
think
otherwise
,
and
to
use
what
we
propounded
.
If
the
woman
be
such
as
is
here
mentioned
,
she
is
to
do
her
penance
before
she
be
Churched
.
]
Reply
.
That
is
,
if
she
be
accused
,
prosecuted
,
and
judged
by
the
Bishops
Court
to
do
penance
first
,
which
happeneth
not
to
one
of
a
multitude
,
and
what
shal
the
Minister
do
with
all
the
rest
?
all
tends
to
take
away
the
difference
between
the
precious
and
the
vile
,
between
those
that
fear
God
,
and
that
fear
him
not
.
Offerings
are
required
as
well
under
the
Gospel
as
the
Law
,
and
amongst
other
times
most
fit
it
is
,
that
oblations
should
be
when
we
come
to
give
thanks
for
some
special
blessing
,
Psal.
76.
10
,
11.
such
is
the
deliverance
in
Child-bearing
.
]
Reply
.
Oblations
should
be
free
,
and
not
forced
:
to
some
special
use
,
and
not
to
Ostentation
.
This
is
needless
,
since
the
Rubr.
and
Common-Pr
.
require
that
no
notorious
person
be
admitted
.
]
Reply
.
We
gladly
accept
so
fair
an
interpretation
,
as
freeth
the
Book
from
self-contradiction
,
and
us
from
trouble
;
but
we
think
it
would
do
no
●urt
,
but
good
,
to
be
more
express
.
The
Concessions
.
We
are
willing
that
all
the
Epistles
and
Gospels
be
used
according
to
the
last
Translation
.
Reply
.
We
still
beseech
you
,
that
all
the
Psalms
and
other
Scriptures
in
the
Lyturgie
recited
,
may
(
for
the
same
reason
)
be
used
according
to
the
last
Translation
.
That
when
any
thing
is
read
for
an
Epistle
,
which
is
not
in
the
Epistles
,
the
Superscription
be
[
For
the
Epistle
.
]
Rep.
We
beseech
you
speak
as
the
vulgar
may
understand
you
,
[
for
the
Epistle
]
signifieth
not
plain
enough
to
such
,
that
it
is
indeed
none
of
the
Epistles
.
That
the
Psalms
be
collated
with
the
former
Translation
,
mentioned
in
Rub.
and
printed
according
to
it
.
Rep
We
understand
not
what
Translation
or
Rubr.
you
mean.
That
the
word●
[
this
day
]
both
in
the
Collects
and
Prefaces
,
be
used
only
upon
the
day
it self
,
and
for
the
following
days
it
be
said
[
as
about
this
time
.
]
Rep.
And
yet
there
is
no
certainty
which
was
the
day
it self
.
That
a
longer
time
be
required
for
signification
of
the
Names
of
the
Communicants
,
and
the
words
of
the
Rubrick
,
be
changed
into
these
[
at
least
some
time
the
day
before
.
Rep.
[
Sometime
the
day
before
]
may
be
near
,
or
at
night
,
which
wil
allow
any
leisure
at
all
,
to
take
notice
of
the
proofs
of
peoples
scandals
,
or
to
help
them
in
preparation
.
That
the
power
of
keeping
scandalous
sinners
from
the
Communion
,
may
be
expressed
in
the
Rubrick
,
according
to
the
26
and
27
Cannons
,
so
the
Minister
be
obliged
to
give
an
account
of
the
same
immediately
after
to
the
Ordinary
.
Reply
.
We
were
about
returning
you
our
very
great
thanks
,
for
granting
us
the
benefit
of
the
26
Canon
,
as
that
which
exceedeth
all
the
rest
of
your
Concessions
;
But
we
see
you
will
not
make
us
too
much
beholden
to
you
:
and
poor
Christians
(
that
will
not
receive
the
Sacrament
contrary
to
the
example
of
Christ
and
his
Apostles
,
&
the
custome
of
the
Catholick
Primitive
Church
,
and
the
Canons
of
General
Councils
,
must
be
also
used
as
the
notorious
impenitent
sinners
.
But
the
Canon
requireth
us
not
to
signifie
the
cause
,
but
upon
complaint
,
or
being
required
by
the
Ordinary
.
That
the
whole
Preface
be
prefixed
to
the
Commandements
.
Reply
.
And
why
not
the
word
[
Sabbath-day
]
be
put
for
the
[
Seventh-d●
]
in
the
end
:
Must
not
●uch
a
●alsification
be
amended
?
That
the
second
Exhortation
be
read
some
Sunday
,
or
Holy-day
,
before
the
Celebration
of
the
Communion
,
at
the
discretion
of
the
Minister
.
That
the
general
Confession
at
the
Communion
be
pronounced
by
one
of
the
Ministers
,
the
people
saying
after
him
,
all
kneeling
humbly
upon
their
knees
.
That
the
mannner
of
consecrating
the
Elements
be
made
more
explicite
,
and
express
;
and
to
that
purpose
those
words
be
put
into
the
Rubr.
[
then
shal
he
put
his
hand
upon
the
Bread
,
and
break
it
]
then
shall
he
put
his
hand
unto
the
Cup.
That
if
the
Font
be
so
placed
as
the
Congregation
cannot
hear
,
it
may
be
referred
to
the
Ordinary
to
place
it
more
conveniently
.
That
those
words
[
Yes
,
they
do
perform
those
,
&c.
]
may
be
altered
thus
;
[
because
they
promise
them
both
by
their
Sureties
,
&c.
]
That
the
words
of
the
last
Rubr.
before
the
Catechism
may
be
thus
altered
,
[
That
Children
being
Baptized
have
all
things
necessary
for
their
salvation
,
&
dying
before
they
commit
any
actual
sins
,
be
undoubtedly
saved
,
though
they
be
not
confirmed
.
That
to
the
Rubr.
after
Confirmation
these
words
may
be
added
[
or
be
ready
and
desirous
to
be
confirmed
.
That
those
words
[
with
my
body
I
thee
worship
]
may
be
altered
thus
:
[
with
my
body
I
thee
honour
?
]
That
those
words
[
till
death
us
depart
]
be
thus
altered
[
till
death
us
do
part
.
That
the
words
[
sure
and
certain
]
may
be
left
out
.
Reply
.
For
all
the
rest
we
thank
you
,
but
have
given
our
reasons
against
your
sense
expressed
in
Sect.
13.
before
,
and
for
satisfactoriness
of
the
last
:
And
we
must
say
in
the
conclusion
,
that
if
those
be
all
the
abatements
and
amendments
you
will
admit
,
you
sell
your
Innocency
,
and
the
Churches
peace
for
nothing
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A26853-e790
Mr.
Hales
.
Notes for div A26853-e7790
Reply
.
Answer
.
Sect.
1.
Reply
.
Answer
.
Sect.
2.
Reply
.
Answer
.
Sect.
3.
Reply
.
Answer
.
Sect.
4.
Reply
.
Answer
.
Sect.
5.
Reply
.
Answer
.
Sect.
6.
Reply
.
Answer
.
Prop.
a.
1.
Sect.
1.
Reply
.
Answer
.
Sect.
2.
Reply
.
Answer
.
Sect
3.
Reply
.
Answer
.
Sect.
4.
Reply
.
Answer
.
N.
2.
Reply
.
Answer
.
N.
3
,
4.
Socrat.
lib
6.
ca●
8.
Th●●dor
lib.
cap.
〈…〉
7.
1
,
2.
Ezra●
.
11
Reply
.
Answer
.
N.
Sect.
1.
Reply
.
Answer
.
Sect.
2.
Reply
.
N.
6.
Ans.
Rep.
N.
7.
Ans.
Rep.
Ans.
Rep.
Ans.
Cor.
14.
Rep.
Ans.
Rep.
Ans.
Rep.
N.
8.
N.
9.
Ans.
Rep.
N.
10.
Ans.
Rep.
N.
11.
Ans.
Repl.
N.
12.
Ans.
Rep.
N.
15.
Ans.
N.
16.
Rep.
Ans.
Rep.
Ans.
Rep.
N.
17.
Exc.
1.
Ans.
Rep.
Ans.
Rep.
Ans.
Rep.
Ans.
Rep.
Ans.
Rep.
Ans.
Rep.
Ans.
N.
18.
Rep.
Ans.
Cor.
14.
See
Hooker
l.
3.
sect
.
4.
See
Hooker
l.
4.
sect
,
1.
Rep.
Ans.
Repl.
Answ.
Rule
2.
Repl.
Answ.
Rule
3.
Heb.
13.
17.
Rom.
13
Repl.
A●sw
.
Rule
4.
Repl.
Answ.
Rule
5.
Repl.
Answ.
1
Answ.
●
1
Co.
14.
Rep.
Ans.
2.
Ans.
Rep.
Ans.
3.
Ans.
Rep.
Ans.
Repl.
Ans.
4.
Ans.
Ans.
Repl.
Ans.
Rep.
Ans.
Rep.
Ans.
Repl.
Answ.
Ex●
.
Sect.
●
.
Page
24.
Answ.
Ti●
3.
5.
Ex●
.
&c.
Sect.
8.
Answ.
Sect
▪
9.
§
31
p.
56.
An.
3.
§
22
▪
p.
2.
§
3
p
▪
26.
10
Com.
Excep
.
§
4.
Excep
.
§
5.
Sect.
7.
Page
28.
Sect.
1.
Rub.
1.
Sect.
2.
Rub.
Sect.
3.
Exc.
1.
24
▪
Sect
▪
4.
Ex
▪
2.
Sect
▪
5.
p.
●0
Rubr.
Sect.
6.
Ex●
.
1.
§
7.
Ex.
2.
Sect.
8.
Ex
▪
Marriage
the
Ring
.
Sect.
1.
p.
3●
▪
Sect.
2.
Answ.
Sect.
3.
Col.
Sect.
4.
Sect.
5.
p.
33
▪
Rub.
Sect.
1.
p.
7
▪
Sect.
7.
Answ.
Sect.
3.
p.
34.
Exc.
●
.
Sect.
2.
Rub.
●
.
Sect.
3.
pag.
35.
§
1
p.
36.
Exc
1.
§
2.
Ex.
2.
§
3.
Exc.
3.
§
4.
Ex.
4
§4
Ex
5
Sect.
2.
Sect.
3.
Sect.
4.
Sect.
5.
Sect.
6.
Sect.
7.
§
8.
Sect.
9.
Sect.
10.
Sect.
11.
Sect.
12.
Sect.
13.
Sect.
14.
Sect.
15.
Sect.
16.
Sect.
17.