The reform'd samaritan, or, The worship of God by the measures of spirit and truth preached for a visitation-sermon at the convention of the clergy, by the reverend Arch-Deacon of Coventry, in Coventry, April the sixth, 1676 : to which is annexed, a review of a short discourse printed in 1649, about the necessity and expediency of worshipping God by set forms / by John Allington ...

In Nomine Crucifixi, secundum illud primae ad Corinth. cap. secundo, vers. secundo.

Reverend Sir,

THis Address may seem very strange; and yet if you shall consider the occasion, it will appear that I could not prudently do other; for you being accounted a Light in that very House in which I stand eclipsed, I could not imagine by any other mean than your splendour, how to ob∣tain the dissipation of this Cloud.

Sir, so it is, that that worshipful and worthy Knight Sir John Trever is one to whom I owe very much; for it was his Letter and his Influence that first guided and planted me to and in the School of the Prophets: It was respect to him that gained me a Tutor; and it is now my respect to him, which gains you this trouble.

For, when about the beginning of Michaelmas-term I was at London, meeting him in the Palace-yard, I thanked him for a late courtesie: his reply was, I had disabled my self from the capa∣city of a courtesie. I took leave to answer, it was my Conscience and the tenderness thereof that hath thus streightned me. He told me again in words (as I conceive) to these equivalent, that I was more byassed by Conceit than Conscience, and guided rather by Will than Judgement.

I have so little left, that I can demonstrate to the world I have not made gain my godliness; and I shall now desire to make it as evident unto you, that 'tis not Fancy, but Scruple, and Scru∣ple onely, for which my self, and in me a Wife and five Chil∣dren very deeply suffer; so that I here with all respect implore your assistance, either to satisfie my weakness and set me right, or (which perchance may be the shorter work) be pleased to sa∣tisfie

him whom I do so highly honour, that you conceive my grounds and reasons are such as may conclude me a rational and conscientious, though weak Brother.

The misdemeanours (for so they are called) for which my conviction (bearing date May 5, 1646.) testifieth I am seque∣stred, they are these: 1. Adoration or worshipping God by bow∣ing of my Body Eastward, or towards the holy Table. 2. For the exteriour acknowledgement of the Deity of my Saviour, when summoned to it by his blessed Name Jesus. 3. For deserting my Cure two whole years. 4. For officiating by the Common-prayer-book, with refusal of the Directory: To which is added a general surmise of Malignancy against the Parliament.

First, as of least concernment, I shall give you this brief account of the third charge, to which I negatively answer: I never at all did desert my Cure: For, being, as Justinian, derélictum dici∣tur quod Dominus eâ mente abjecit, ut id in numero rerum suarum esse nolit, that onely is deserted which is thrown off with a minde to be no more possest; I cannot possibly be said to have deserted my Cure, when by Petition upon Petition, by Letter upon Let∣ter, and all the ways I could imagine, I implor'd my quiet at home, or to have leave to know why; and our Committee never would or did give way to either: so that what is here called de∣sertion, is no more than what those words of Scripture will well warrant, When you are persecuted in one City, fly unto another.

Secondly, Every absenting more than two years, in these days of trial, hath not been accounted sequestrable; and therefore un∣der favour I suppose, though this by way of cumulation is put in, this is not the gravamen; for there is not in the Conviction any charge for flying to, or being in any forbidden Quarters.

Lastly, I was so far from deserting my Cure, that I kept at my proper cost (though sequestred) a Curate all my absence; one who kept my people freer from distractions and aversions from the ways of the Church of England, than since they have been. But haec obiter; that which my conviction declares me to suffer for, it is a pretence of superstition, exprest by bowing to the East, to the Altar, and at the Name of Jesus. 2. For not laying aside and relinquishing the Liturgy.

Now I beseech you with patience peruse this my Defence, in which I shall endeavour to clear first my acts of commission from being superstitious: And then 2, give my reasons why I take it to be a sin of omission to renounce the Liturgy.

First, bowing to the East, and to the Altar, are not onely false accusations, but false in such a degree, that (without my con∣fession) are impossible to be proved: for being the intention onely can specificate the term, it is not in the power of any man living to say to what I bow, or to what I kneel; for I am confi∣dent your self bends your Knees toward many a thing to which you abhor to do it.

Bow at his Foot-stool; that is, at the Ark and Mercy-seat; for there he hath made a promise of his presence. The words say not, Bow to the Ark, but to God at the Ark. Thus Mr. Perkins; * 1.1 and thus and no otherwise did your Christian-brother bow either toward the East, or toward the holy Table. Now as the Jews (in Mr. Perkins charitable Divinity) did not bow to the Ark, but to God at the Ark; even so, when occasionally your Christian brother bowed at the holy Table, it was not to the Table or to the Altar, but to his God he made his Adoration, and that for the same reason which Mr. Perkins useth; for there he hath made a promise of his presence: There hath he enabled us (vi promissi) to say, This is my Body, this is my Blood.

Now that it is an act of superstition to worship God by bow∣ing of the Body, is a scruple in which I cannot be satisfied: For, as Mr. Perkins, so think I—The Worship of the Body is called * 1.2 Adoration, which stands in bowing of the Knee, bending or prostrating of the Body, the lifting up of the Hands of Eyes—A duty which the same reverend Author proveth to be, as himself speaketh, al∣together necessary, and that for three irrefragable reasons. 1. Be∣cause Love must not be conceived in the minde onely, but also testified in the actions of the body. 2. Christ redeemed both, and therefore must be glorified with both. And lastly, Christ being an head to the whole man, for this cause not onely Soul, but Body also must stand in subjection to Christ. Many others might be added, but it seems to me vain to adde a Beam unto the Sun. Now if to worship by bowing of the Knee, prostrating the Body, and lifting up of Hands or Eyes be a duty lawful, yea altogether necessary, no matter which way soever it be done, still it is, as Mr. Perkins fully, an act, not of Superstition, but Adorati∣on. For as it was no superstition in the Jew to worship God by bowing before the Ark or Westward; so superstition it is not to worship God by bowing before his holy Table; that is, in the phrase of antiquity, Eastward.

And here, for their sakes who are weak, but willing to be wise, I shall make a not impertinent digression, to shew how it is a pure popular errour, to say that mere position can make an Altar; or that ranging a Table at the East-end turns it to an Altar.

Scripture will furnish us with Altars in open Fields, nigh no * 1.3 Wall. The old Altar repaired by Elijah was so far from leaning to a Wall, that it was circumvironed with Water, surrounded with a Ditch or Trench. In the Temple of Solomon an Altar may be found standing [as the contentious would have it] in me∣dio, in the middle. And sure I am, the most considerable Altar that the world ever saw, the Cross! upon which was crucified the pretious Substance of all Types, it had no such Dimensions as un∣happy Christians have wrangled about: For it stood without the Gate; yea, a Cross it stood, and yet was a most real Altar. So that it is not Posture, but the Oblation; not the Scituation, but the Sacrifice which makes an Altar. I read, the very Altar on which [the supreme Lord of Superstitions] the Pope in person sayeth Mass, it stands in medio, in the Body of the Quire. And doubtless, might popish Priests have liberty to say Mass, they would not stand upon a position North or South. So that Altar∣wise hath more of scare, than any real fear in it.

As for bowing to the East, or to the Altar, I am able to pro∣duce a Letter writ by me five or six years ago, ex Diametro against it, and am still ready to ratifie that Doctrine.

The second act of Superstition, it is bowing at the Name of Je∣sus: and to clear that, I shall thus argue. No act directly ten∣ding and intended for the advance of the glory of Jesus, can be superstitious; but to bow at the Name of Jesus in the sence of the Church of England, is an act both tending and intended for the advance of his glory, and therefore cannot be superstitious. For the proof of the minor Proposition, I appeal to the 18 Canon of the Church of England, where the end and intention of that gesture is clearly thus.

When in time of Divine Service the Lord Jesus shall be mentioned, due and lowly Reverence shall be done by all persons present, as it hath been accustomed; testifying by these outward Ceremonies and ge∣stures [observe what] their inward humility, Christian resolution, and due acknowledgement, that the Lord Jesus Christ, the true and eternal Son of God, is the onely Saviour of the world.

Now upon this ground I thus argue: For as much as both Words and Gestures have their individuation and specification meerly by use, Law or Custome; what this gesture of bowing at the Name of Jesus is to signifie and import in the Church of Eng∣land, this the Representative part thereof having clearely mani∣fested, we are to take it in that sence and in that signification, in which and for which it cometh from them proposed and com∣mended to us.

For as in Languages we receive and use words in and accor∣ding to that power and meaning which the first Authors and contrivers delivered them unto posterity; even so, that I might ever avoid the being contentious, look what spiritual and inter∣nal duties my Mother the Church of England professed to express and signifie by such and such exterior gestures, such I conceived they did import, and in such sence and signification I did use and communicate them unto others.

Whereas then (as the Canon clearly) the due and lowly Reverence exacted at the Name of Jesus, is onely to testifie our inward humility, Christian resolution, and due acknowledgement, that the Lord Jesus Christ is the true and eternal Son of God; This be∣ing the known and declared end and meaning of this Gesture, bowing at the Name of Jesus can no more in my weak appre∣hension be accounted Superstition, than is inward humility, Christian resolution, or the due acknowledgement of the Lord Jesus Christ to be the true and eternal Son of God: for being Actus exterior & interior eandem constituunt virtutem; being the outward expression and the inward meaning do make but one compleat act; if the inward be vertuous, the outward cannot be vicious; if the inward be religious, the outward cannot be su∣perstitious: So that since bowing at the Name of Jesus is by the Church and use of England determined to signifie an expression of inward humility, Christian resolution, and a due acknowledg∣ment of the Deity of the Son of God; I cannot yet imagine how, to him who so understandeth and so useth it, bowing at the Name of Jesus can be counted superstitious.

Nor doth onely the Canon of the Church of England, but e∣ven the Canon of holy Scripture warrant me sufficiently that superstitious it cannot be; for Dato sed non concesso, suppose it no duty of that known Text, yet there is congruity enough to a∣void the Superstition of it: for if by those Knees the Apostle mea∣neth

the spiritual and inward Knees of the Heart, then, as he, with∣out thought of Superstition, expressed that inward duty by bodily incurvation, why may not I or any other (by his example) ex∣press my inward profession of the Deity, as he, by a corporal ex∣pression, by bowing at his Name? But my intention is not to write a Volume, or indeed to say ought more than may conclude my designe mentioned, to prove that I have not been, nor yet am scrupulous without cause, nor a sufferer without reason.

Now my first scruple is, whether a Minister may with a good Conscience renounce or leave off any Act, Rite, or Gesture, un∣der the brand and notion of Superstitious, which he believes is not so?

I dare not do it, for these Reasons:

1. I should bely mine own Soul, in calling good evil, and evil good.

2. I should confirm a scandal laid upon many godly Orthodox Divines, that they in thus doing have been superstitious.

3. I should do an irreparable violation to those holy Gestures which I do verily believe are advancers of God's glory.

4. I dare not omit that as superstitious, which I believe not to be so, for fear in so doing, to this undetermined notion, I might adde such Latitude, that under the colour of Superstition, even Religion it self may be violated. In a word, for my particular, whe∣ther I look upon Adoration in abstracto, as the meer expression of that subjection and distance which Dust and Ashes oweth to his Maker; or whether I look upon it in concreto, as joyn'd with some other duty, as saying our Prayers, receiving the Sacrament, or profession of our Saviour's Deity; in neither respect (it seemeth to me) more guilty of Superstition, or troubling the Waters, than was the Lamb in the Fable when the Wolf charged him: So that if by some greater Light, or Latitude of understanding, your clea∣rer judgement shall discern otherwise, I shall with all respect and thanks yield up my Soul to further illumination; which till it shall please God to give me, I dare not in cool blood call an honest woman Whore; or what I conceive religious superstitious, for more than yet I am, or hope for to be worth. And this may suf∣fice for the first scruple, viz. That my judgement concluding o∣therwise, I dare not acknowledge or relinquish Adoration under the notion of superstitious innovation.

The second thing I have to do, is to give my reasons where∣fore

I conceived it a sin of omission to lay aside, much more to renounce the Liturgy: And that I may do it methodically,

First, I shall give my Reasons why I dare not countenance the worshipping of God without a Form. Secondly, why I dare not in specie omit this Form.

First, I dare not countenance the worshipping of God without a Form: for, being the Scripture chargeth not onely to hold the Faith, but to hold fast the very form of sound words, I conceive a set Form of Prayer a necessary expedient to this end: for being ex∣perience both ancient and modern hath taught us this sad truth, that Errours, Heresies, and Innovations in Doctrine are instilled and infused by the conceived Prayers of such who are either Au∣thors or Abettors of such Opinions, therefore (and especially in these times) I dare not but endeavour a set Form: A set Form seeming now as necessary, as an Antidote in time of pestilence.

Secondly, to worship without a prepared and set Form (it seems to me) to serve the living God with less care than Pagans did their Idols. For witness Plato, a Law there was, whatever * 1.4 Prayers or Hymns the Poets composed to the gods, they should first shew them their Priests. And Alexander ab Alexandro testi∣fieth * 1.5 the Gentiles read their Prayers out of a Book before their Sacrifice; and that for this reason, Ne quid preposterè dicatur, &c. or for fear some thing rashly or preposterously might pass the Lips; as if stolen from that of Solomon, Be not rash with thy mouth, * 1.6 and let not thine heart be hasty. An Argument to me, that even an Heart may be over-hasty; and therefore my weakness desires a set Form.

Thirdly, The serving and worshipping God by a set Form seems to be approved by God in all ages, before the Law, under the Law, under the Gospel. Before the Law we read thus: Then * 1.7 began men to call upon the Name of the Lord, Eo tempore ritus certos colendi Deum institutos fuisse quos observarent filii Dei. From that time forward, say Expositors, certain Rites or set Forms were ta∣ken up for the publick worship of God; yea, forsitan propter Ido∣latriam insurgentem, perchance for the prevention of incroaching * 1.8 of Idolatry, saith a learned Neoterick: therefore was Enoch se∣dulous to prescribe and deliver a set Form. But whether Enoch were or no, sure we are God Almighty under the Law, to pre∣vent Idolatry, had his set Rites; and in particular to the point in hand, a prescribed and set Form of Prayer: On this wise shall ye * 1.9

bless the children of Israel, saying, (as it followeth) The Lord bless thee and keep thee, &c.

Under the Gospel both St. John the fore-runner, and our bles∣sed Lord and Master the substance, both we know taught to pray; and it is strange teaching without a Form; as the corner and first Stone in the building, the Lord left us a Prayer; and this Prayer proved the basis and fundamental of all future Liturgies: This, through the devotion and piety of the Church, increased and grew into a Form; and in this I suppose M. Beza may be my advocate, * 1.10 who tells me and all the world, Quae ad ordinem spectant, ut pre∣cum formulae disposuit Apostolus: Those things which appertain to order, as do forms of Prayer, the Apostle himself appointed and disposed. So that set Forms in the judgement of M. Beza are A∣postolical. The English Translation reads it thus: Such things as appertain to Order and Form of Prayers, and other such like, the Apostle took order for, in the Congregation, according to the consideration of times, places, persons, 1 Cor. 11. 39.

Yea, after the great Reformer Martin Luther had a while tried what it was to want a set Form, himself professeth (lib. de For∣mula Missae) coactus sum, I am constrained, observe by what, and to what; constrained he was alios Canones, aliamque Missandi Formulam prescribere, to prescribe fresh Canons, and another form of Mass: And if you please to observe by what he was constrai∣ned, his words are, Propter leves & fastidiosos spiritus qui sola No∣vitate gaudent, atque statim ut Novitas desiit, nauseantes. By rea∣son of light and humorous spirits, who onely delight in Novelty, nauseating what themselves liked when it ceaseth to be new. A humour which the first Zeal of our times did not digest; and therefore, whether I appeal to Beza, or the more eminent Luther, still a set Form. A set Form, according to Beza's note, because Apo∣stolical. A set Form, according to Luther, because woful and ex∣tavagant experience demonstrated the necessity of it. No curb for fastidious and rambling spirits, but a set Form.

Fourthly, The want of set Form prevents that which I am bound for to endeavour, the conversion and communion of the ad∣verse party: for either I must perswade them to worship God according to my discretion, and rely upon the implicite faith of my prudence, or else I must produce a Form in which I desire their communion, and to which I must endeavour their conver∣sion. Now I believe all those who renounce an implicite faith

in the whole Church, or in the Representative of it; all such (I say) at least will abhor so far to resigne themselves unto a private Minister, as to worship God all days of their lives according to his mutable dictate. I am sure the Papists will say this is worse than what we call Popish servitude: for they are bound onely to believe and serve God as the Church orders; but where all is left to the will of the Minister, people are bound to worship and serve God as his private spirit leads them; and I wish I could not feelingly say (even from follies vented in my own Pulpit) what an Ignis fatuus that is.

Lastly, To avoid prolixity, for my own particular, should I renounce a set Form, I must needs profess my self guilty either of Superstitious Innovation, or (which in materia Religionis is bad e∣nough) popular insinuation.

First, That to worship God without a Form is Innovation, this the whole Christian world will attest unto me; the Eastern and Western Churches, Wittemberg where Luther, Geneva where Calvin, Scotland where Knox flourished; and to innovate and act a∣gainst a Catholick Custom of Christendom, of the whole Chri∣stian world, may breed a scruple in a wise, much more in a weak Christian.

Secondly, As Innovation, so it would seem to me unavoidable superstition, and that whether Superstition be positively or negative∣ly considered: for Superstition being positively considered, being the issue of misgrounded Zeal, this superstition is active in the production of superstitious performances, whereof this is one, to conceive that God will be pleased with no prayer from me, unless of my own conception, nor no devotion unless it be of our own in∣vention: this, I say, is the superstitious issue of a misguided zeal. Again, as misguided zeal is the Mother of superstitious perfor∣mances, even so ignorant fear is the motive and cause of super∣stitious forbearances, as when one vainly fears, and in that fear re∣frains such an act, as displeasing, which indeed is rather pleasing to Almighty God: Touch not, taste not, bandle not, these are nega∣tive superstitions, issues of ignorant fear: And so far as I can conceive, scrupulously to reject or lay aside set Forms as super∣stitious, is out of ignorant fear really and actually to commit (par∣don the phrase) a negative superstition.

Thirdly, Again, should I not superstitiously (which as drawing nigher Religion, is more honest of the two) lay aside a set Form,

I cannot imagine any other principle but popular insinuation to move me to it; and to make that a motive in Religion, scarce ap∣pears to me religious. Omnia ponenda post Religionem nostra Civi∣tas duxit. If the Pagans had so much Divinity as to say, it was a * 1.11 Law in their City, that all things whatsoever must give way unto Religion, certainly it behoveth me, who am a Christian, in matter and point of Religion, to look upon nothing through a carnal or secular Perspective. Now to me (and with me runs the whole cur∣rent of Antiquity) set Forms of Prayer and Worship, they are the most religious and assured means either to preserve or advance Re∣ligion. The scruple then is, whether any of my judgement and per∣swasion may for any popular or secular end in the world (and for that end merely) lay aside a better, and assume in God's wor∣ship a worse way? whether this be not having a Male in my Flock, to offer unto God a Female, judge you.

* 1.12 That blessed speech of Sir Benj. Ruddierd to Mr. Rym; He that thinks to save any thing by his Religion but his Soul, will be a terrible loser in the end, It is worthy to be written in letters of gold, yea worthy to be engraven in the Heart of every Parliament-man that sits: it is indeed a saying that hath so far prevailed on me, that I begin extremely to question the truth of that vulgar opinion, that the Worship and Government of the Church of Christ are so left as to be accommodated to the proportionable exigences of States and Kingdoms. For my particular, I conceive, the glory of God atten∣ded, municipal Laws ought rather to stoop, than they to strain; for Religion is so tender a Virgin, that she may not admit the least prostitution; and I am sure a conscientious breast feareth to rum∣ple her very ornaments.

Whereas then to worship God without a set Form seems to me destructive of the form of sound words, which charily must be pre∣served, a worship more careless than what Pagans used, an In∣novation which takes away the very ground and basis of conver∣sion and communion with an adverse party; whereas it would be in me either Superstition or Popularity to desert a set Form; I must crave leave to follow these Dictates till I have better pre∣mises given me, from which I may conclude otherwise. And so I shall desire your patience to accompany me to my last endea∣vour, which is to shew, that I cannot with a good conscience renounce, or as yet lay aside this our individual Liturgy, and that for these reasons:

1. It maketh our Religion to be ill spoken of by the greatest part of Christendom, and so preventeth the conversion of Papists, who accuse us of unsetledness and changes; yea, it furnisheth them with an unanswerable exception, viz. That we have these many years convicted, punished, and imprisoned them for what our selves now so far distaste, that at Sessions we give a charge against it, traduce it under the brand of the old Mumpsimus, and indict it, and punish one another for it; this I profess my weak∣ness cannot satisfie.

2. If better it were a Milstone were hanged about my Neck, than that I should be a scandal to my weak Brother, the omission of the Liturgy being at this time a scandal not onely to the weak, but to the strong, being the cries and tears of both require it; how should I dare to look my God in the Face, when I shall wil∣fully become scandalous both to the learned and unlearned, both to the strong and to the weak Christian? yea, of this, sad experi∣ence hath made me very confident, such a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such a stum∣bling-block as is this, the suppression of the Liturgie, was never since Queen Mary's days amongst us; for the want of this hath hindred thousands from their accustomed piety and devotion; the weak, because they have no other; the strong, because they have no better way: and whatever prevents piety cannot but be ra∣ther scandalum datum, than acceptum, a real and true scandal; so that till a better Form be actually establish'd in lieu of this, my Conscience tells me I may not leave it.

3. What by Oath and Subscription I am bound unto, that with∣out relaxation from the same authority to whom I sware, and be∣fore whom I subscribed, I may not relinquish. But I have sworn to my Diocesan, and subscribed to maintain the service of God, not onely in genere, but in specie, according to the particular form and way of the Church of England. And therefore, to say no more, as an honest man, I am bound to make that good which I have sworn, subscribed, and negatively promised to maintain.

4. It is against my Oath of Supremacy to acknowledge a power Ecclesiastical Independent upon the onely Supreme; and this can∣not (in my apprehension) be avoided, if the King forbidding I receive the Directory, and the King commanding to use it, I re∣ject the Liturgy.

5. Beneficium supponit Officium. The duty which every Paro∣chial Minister is bound unto, is a daily recital of his Office; for be∣ing

Parishes are of humane institution, founded and endowed by the piety and liberality of devout Patrons, look what they condi∣tioned for, (so far as just and pious) that I conceive I am bound unto. Forasmuch then as in the Church of England, prayer, daily prayer, yea (and ever since the Reformation) this very form of prayer is the condition of our admittance, though preaching be mul∣tiplied, I cannot conscionably omit that, without which, yea, and for which I had Institution and Induction to my Living; so that in my weak judgement it is a very considerable scruple, whether what is given for a publick and daily duty, may conscio∣nably be taken by him who doth it but once a week, much less by him who doth it not at all?

All Ages will argue for a diurnal and daily Devotion: The Jews had daily their Morning and their Evening Sacrifices; and to shame us to the doing of it, I shall onely adde what Cornelius à Lapide borroweth from Plato, Lib. 10, de legibus, thus: Graecos omnes aequè ac Barbaros, Sole tam Oriente quam▪ Occidente adorare Deum—& ideircò Clemens secundo Libro Constitutionum, cap. 24. acriter redarguit Christianos tardius Templa adeuntes, cum Gentiles & Judaei suas Synagogas dilucul'o frequentant. For whereas the Angel of the Lord said unto the Disciples newly out of Prison, Acts 5. 20. Go, stand and' speak in the temple to the people all the words of this life; The reason is thus given—Scientes Judaeos de More dilucul'o ad Orationem venturos in Templum. Knowing that the Jews did customarily repair early to prayers in the Temple.

Lastly, It is very considerable to me, whether those words in my Protestation (The true reformed Protestant Religion expressed in the Doctrine of the Church of England, against all Popery and popish Innovations) do not binde me, so far as lawfully I may, with life, power, and estate, to maintain either this, or some other set Form, and that for these reasons:

First, This word or notion, Religion, necessarily includes all the actual muniments thereof, be it what Religion it may be: for if, as * 1.13 Austin out of Cicero, Religio est virtus quae superiores cujusdam naturae, quam divinam, vocant cultum caeremoniámque adfert, Religion be a vertue which obligeth as well to Ceremony as to Worship: And if, as Mr. Calvin, in professione religionis homines non posse caeremoniis carere, Men cannot profess Religion without Ceremony, be it what Religion it may be: Then (so far as my capacity reacheth) I cannot vow, promise, and profess to maintain and defend a

Religion, but under this notion and term Religion, I binde my self to defend and maintain whatever congruously is requisite in the defence and support of it. For as he that is bound to maintain a House, must preserve the Thatch as well as the Grunsel; and as he who is bound to maintain a Close, must have a care of the Hedge (though it be but a dead one) as well as the Crop: even so, when I did promise, vow, and protest to defend and maintain the true Religion, in which I was baptized and bred, I know not how I could hope to make good this, unless the necessary muni∣ments, whereof the Liturgie is a main one, were preserved in it. And that in this I was not singular, I may appeal unto a Vote af∣terward annexed to the Protestation, in which it is declared, that several persons had raised the same doubt; an Argument that the De∣duction was very obvious, and very natural. Now forasmuch as I had vowed before I saw the limitation, after the Vow I durst not enquire; a Vow and an Oath (as I conceive) in this dissen∣ting: an Oath, it must be taken in the sence of the giver; a Vow, because voluntary, in the sence of the taker onely: so I took it, and the obligation is still upon me.

Secondly, Whereas Religion in the Protestation hath this restri∣ctive difference, Reformed; and not onely so, but so reformed as in the Church of England, against all Popery and popish Innovations; I cannot see how I could protest to maintain a Religion so refor∣med, but that I must necessarily imply that service which the first Reformers, and all succeeding Parliaments have made the Characte∣ristical note, and formal difference betwixt us and them; and this (we all know) hath been the Liturgie: for from his denying Communion in this, the Papist was called Recusant, and by his joyn∣ing with us in this, he was said and held as reconciled to our Church.

Thirdly, In case the Protestation had run thus: I promise, vow, and protest to maintain the true Religion established in the Church of Rome against (as they call them) heretical Innovations; would any man believe the Missal were here excluded, which is the very formality of their professions? Or in case it had run thus: I promise, vow, and protest, to maintain that reformed Religion, whose character and distinctive formality is the Directory; would any doubt I vowed to maintain the Directory? and can hope to perform my Vow, can I hope to maintain the Religion of the Church of England, and lay aside that which is the practical character of my profession?

Fourthly, If this notion, Reformed Religion of the Church of Eng∣land, includes not Liturgie, then they are not sufferers for the true Reformed Religion of England, who suffer meerly for the Liturgie; but they who so suffer, cannot imagine else what they suffer for.

Fifthly, It is very probable to me, the compilers and chief ma∣nagers of this Protestation, by Religion mainly meant the Form of God's Worship: for in the first nineteen humble Propositions, the eighth runs thus: That your Majesty will be pleased to consent, that such a Reformation be made of the Church-government and Liturgie, as both Houses of Parliament shall advise—To the people in the same year, the Lords and Commons declare thus, April 9, 1642. they intend a due and necessary Reformation of the Government and Liturgie of the Church. A plain and evident demonstration to my capacity, that both Lords and Commons did then declare, this notion or term Religion, it includes both Church-government and Liturgie; otherwise what ever is of late attempted or done con∣cerning these, cannot be said to be a religious, but a politick Re∣formation.

Lastly, How could I promise, vow, and protest to defend and maintain a Religion which is said to be true, and actually refor∣med, unless there be some Form actually in being, which my judg∣ment and my Conscience must look upon? for to swear the main∣tenance of a Religion or Worship, or Discipline not fixed, and digested into a Form, seems to me like that formidable et caetera, to swear and vow to maintain I know not what; and upon this ground thousands there are who have stumbled at the very Thre∣shold of the Covenant, not daring to swear to defend a Refor∣mation, where they cannot come to see the Form.

Nor is this new, or without example, and that from such as profess themselves of the Reformed Party: For the Bohemians, professing themselves to tread in the steps of their Reverend Mar∣tyr John Huss, disavow for ever Communion with the Waldenses; and that for two Reasons; whereof (if my Author deceive me not) the first is, Quod Nulla publica extare voluerint Doctrinae & Fidei suae Testimonia; because they had no publick Form or Testimony to declare what their Faith and Doctrine was: vid. quintum E∣vangelium, pag. 42. praef. Bohemi ad Confessionem Wittemberg 1578.

Whereas then beside Statute-subscription, and those many ob∣ligations contracted under Episcopacy, I conceive even by the

Protestation, and from the very sense of the House that made it, Liturgie is a very considerable ingredient in the compound of Re∣ligion, and this present Liturgie in this the reformed Religion of the Church of England; As then in Musick, though there are ma∣ny rare and exquisite voluntaries, yet solemn and set Musick is not therefore to be rejected: even so though there are and may be in the Church of England such, who can express as readily as con∣ceive, and conceive as devoutly as can be imagined; yet for all that, this is no Supersedeas or bar against study'd, penn'd, and set Forms of Prayer. And more than this, as I read, was heard, and ordered to be printed by the honourable House of Commons in a Sermon called, Babylon's downfal, in these words: Cursed shall he be that removeth the antient Land-mark, &c. What is the antient Land-mark of England, but our Laws and Religion? (which contains as well facienda as credenda, and hath as well the Liturgie as the Articles and Homilies for her boundaries) and therefore if any man shall remove this Land-mark, cursed shall he be of the Lord, and let all the people say Amen. Certainly they who said Amen to this imprecation, and those who ordered there should be an impression of it, they were then no visible Enemies to Litur∣gie, no not this Liturgie. All then that I shall now trouble you withal, shall be a slight proposal of this one scruple.

Whether a Minister is not as much bound to suffer in defence of the spiritual Muniments of Religion, as any Subject for the temporal Muniments and Priviledges of State or King∣dom.

For Christian Religion, or the Muniments thereof, I am apt to think with Tertullian, the Sword is no good advocate, Lex nova non * 1.14 se vindicat ultore gladio; the foolishness of preaching, not the arm of flesh, must and did establish these: And therefore I propose the scruple onely in point of suffering; for if we look unto the Au∣thor and Finisher of our Faith, I conceive with St. Peter, that by his example we are called upon to suffer, and in this case to suffer onely.

Now in these times of loss and suffering, I have oft considered with my self for what, either as Subject, or as Christian, especial∣ly as a Christian Minister, I stand bound to suffer.

Now whilst I look upon my self as a Subject, having nothing at all before me but some secular or temporal advantage; my next consideration is, what secular or temporal commodity is dearest

to me: for I suppose no man will lose Gold to save Chaff, nor expose his Darling to preserve his Vassal. Now forasmuch as all temporal or secular goods are reducible to these three heads, ju∣cundum, utile, honestum, either pleasant, profitable, or honest; that which of these three is dearest, that which of these is absolutely the best, that (I conceive, though I suffer the loss of the other two) I am bound to preserve.

Job 2. Skin for skin, and all that a man hath, will he give for his life, Though the Devil spake it, both God and man approve it. Skin for Skin, whatever is pleasant, or whatever is profitable, a man will rather suffer in, than in his life; for of all things plea∣sant or profitable, Life is the dearest. Now albeit among things pleasant or profitable, Life is the Jewel; yet bonum honestum, that good which doth consist in honour or honesty, this, it is oft even dearer than life it self: So that for defence of reputation and a good name, for the advance and benefit of posterity, for the vindi∣cation of a friend, for the preservation of a trust; for these and such like, there is many an one who will dare to die: but meerly for what is pleasant or what is profitable, I think no man living: So that indeed 'tis onely bonum honestum, it is onely for what is honest, or what is honourable, a man as a man, a man as rational, is bound to suffer.

Now if it be so, that honour and honesty hath so strong an in∣fluence upon a reasonable soul, that Reason will pérswade even the natural man to prefer honour and honesty before life; if pro∣perty, liberty, and the Laws of the Land are so dear to Subjects, that even for them thousands have laid down their lives; my great and grand scruple is, whether bonum religiosum, whether a religious good, whether that which I verily believe tends to the good of Religion, ought not to me, a Christian, and a Minister, to be full as dear as any bonum honestum, as any honest or mere secu∣lar good to me, or any subject in the world: And (I profess to you upon the faith of a Christian) be it sound, or be it weak, this is the principal ground and motive of all my losses; and to sup∣port me I have these Reasons.

1 Cor. 9. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? Between spiritual and car∣nal things the Apostle seems to make so despicable a difference, that the one is not to be compared with the other: carnal things, secular and worldly interests, they are not considerable, if compa∣red

with things spiritual. A clear argument to me, that no spiri∣tual or religious performance ought to give way to any carnal end. And such I conceive are all the muniments of Christian Religion, such in particular a blameless Liturgy.

According to this rule, the Royal Master and glorious Trium∣pher over savage cruelties, imputes all his sufferings to the score of Christ, saying, I shall be more than Conquerour through Christ * 1.15 enabling me, for whom I have hitherto suffered, as he is the Author of Truth, Order, and Peace, for all which I have been forced to contend against Errour, Faction, and Confusion. A plain evidence that Christ may be suffered for in the preservation of Order, as well as in the vindication of Truth.

Secondly, It is a rule amongst Casuists: That man that suffers either for doing this, or forbearing that in relation unto Christ and his glory, that person is a sufferer in the cause of Christ; as he that will not lie, upon this ground, because dishonourable to the Christian Profession, if he should be persecuted because he will not lie, such an one, though not in materia fidei, yet because his restraint is for Christ and his glory, he were persecuted for Christ his sake.

Whereas then in my poor judgement I am convinced there is no means generally more expedient for the advance of the glory of Christ and the preservation of the Faith, than a well-compo∣sed and set Form of Liturgy; whatever I shall suffer for not reje∣cting this, I shall confidently lay upon the score of my Saviour: forasmuch as I therefore onely by suffering endeavour the defence of this, because I do verily believe Liturgy is the advance of his glory: So that if a temporal good (whose reward and encourage∣ment cannot be but temporal) can move a man to suffer, much more a spiritual, whose reward (through the mercy of a gracious accepter) may prove eternal. For he who will not see a Cup of cold Water given for his sake lost, neither will he forget the least of sufferings which relate to his glory.

Thirdly, In suffering for spiritual muniments, and for that one∣ly which relates to Christ only, and his glory, there is no interest but God Almighty's considered or concerned: But in suffering for temporal, though publick good, we have private ends and per∣sonal advantages of our own; so that it must be much more ac∣ceptable to God Almighty to suffer for spiritual, that is, his interest, than for secular, that is, our own.

Fourthly, If that Citizen be held an unworthy member, who will not spend his Purse and pains for the priviledge of his Cor∣poration: And if that Country-clown be held no good Towns∣man, who will not stiffly maintain the Modus Decimandi, the Cu∣stom of his Town; certainly then that Minister hath a very low and poor estimate of that Liturgy which he subscribed unto, a very unworthy esteem of the Catholick custom of the reformed Church of Christ, that will, without suffering, betray his trust; making less account of what Martyrs sealed with their Blood, than will a Citizen or a Countryman of a trifling Priviledge or Custom.

Fifthly, Considering and enquiring after the elder times, when such was the purity of intention, that nothing but Christ's glory was attended; I cannot finde that any thing in Religion was moulded unto State-ends.

Si Ecclesiasticum negotium sit, nullam Communionem habento civiles Magistratus cum eâ disceptatione, sed Religiosissimi Episcopi secundum sacros Canones negotio fine imponentem, in Authentica Can. 123.

Not to the civil Magistrate, but to the religious Bishops, Justi∣nian (no less than an Emperour) attributes and decrees the deci∣sion and determination of Ecclesiastical affairs. And certainly if there be any Ecclesiastical Government, as the Law speaks—Cui jurisdictio data est, ea quoque concessa esse intelliguntur sine quibus ju∣risdictio expleri non poluit. To whom jurisdiction is committed, all that must be granted, without which he cannot exercise jurisdi∣ction; and that must needs be a directive and a coactive power.

Now impossible (it seems to me) that those who have, (be they Prelates, be they Presbyters, or be they of what name or ti∣tle soever our next new light shall call them) I say, it seems to me impossible, that those who have this spiritual power should e∣ver discharge their trust unless they resolve to suffer, and to suffer precisely for the muniments and defence of the Church of Christ, and the power of him committed to them; for the impartial and thorough executing of this charge cannot but displease great ones; and Flesh and Bloud is a bitter adversary: so that indeed it will evidently appear, the decay of Discipline, Liturgie, and all the Muniments of the Church, they have therefore suffered, be∣cause those who should have suffered for them would not. And I beseech God this sin be not laid to our charge: for my own par∣ticular, I beseech God give me grace to say heartily as did

some of the Martyrs, Though I cannot dispute, I can suffer for him.

Sixthly, For me to omit any act, gesture, or form of Worship, which I believe or feel to be an advance to Piety, merely from secular or private Interest; this, in my judgement, is to prefer a carnal thing before a spiritual, and to endeavour rather to please man than my God. And indeed I could here with a great deal of truth and sadness relate unto you, the serious and sharp com∣plaints of such Ministers, who profess their Souls long after the Li∣turgy, grieved at Heart, and (as they pretend) troubled at Soul, be∣cause they dare not use what they conceive much the better way. A lamentable condition is the Church in, when Ministers worship God with reluctancy, and, onely to save their stakes, comply and do as the State would have them.

Lastly, Forasmuch as the muniments of Religion are preservers of the dearest thing imaginable, Gods glory, and our Souls wel∣fare, I do not know what I should suffer in defence of, if not of these.

I lately reading (as it fell proper to the day) the fifth of Esay, when I came to those dreadful words: I will take away thy hedge, and it shall be eaten up, break down the wall, and it shall be trodden down, it made my Heart even ake to think how applicable this methodical destruction is to our ungrateful Vineyard; I will take away the hedge, I will break down the wall. Take the Hedge and the Wall away, cut up the Fence, and the Vineyard will soon be waste; the Government, the Discipline, the Liturgy, which as a Hedge or a Wall ever since our Reformation preserved the Vine∣yard; since I see it hath pleased God to suffer this Hedge and the Wall to be trodden down, I can but fear confusion and desola∣tion to be the sequel. For since the worldly wise man verily be∣lieves, where the Fence is wanting, spoil and waste inevitably fol∣loweth; and therefore his main care is to tend it: Even so, where the muniments of any Profession or Religion are slighted and taken away; where Liturgy, (this thirteen hundred years without controversie held the Hedge and mound of Faith, and God's Worship in a national Church) where (I say) this is pull'd down and taken away, there is imminent and evident fear, a gap is opened to let in whatever will come; be it the beast of the field, be it the little Foxes, be it the wilde Boar of the Forest, come what will, there is no muniment, no provision, no fence a∣gainst

it; so that in my poor conceptions, the Hedge, the Fence, the Muniment of the Church, they are matters of such necessary consequence, that Ministers, I conceive, had better lay themselves and all their Fortunes in the Gap, than for want of fence to suffer the destroyer to come in.

Indeed I have been told by some who wish very well unto me, that humane inventions, and things merely circumstantial, ought not to be thus stood upon: I thank them heartily for their affection, and bless them for their good will; but our judgements yet must differ. For if no suffering for humane invention, if life it self may not be exposed to hazard in defence of humane constitutions, certainly then no fighting for the Laws of the Land, nor no taking up arms for Priviledge of Parliament, for these sure are humane and political institutions; and as these are necessary for the preser∣vation of a State, even some such are also necessary for the pre∣servation of a Church; and of such, Church-men cannot be too cha∣ry.

Again, whereas Liturgy in genere, or ours in specie is counted but a circumstantial business, I believe I may finde out such circum∣stantials in a Christian Church, as will hazard the whole if they perish.

* 1.16 In the tenth Persecution under the Tyranny of Dioclesian, a Decree pass'd, ut Templa & libri delerentur; that Christians should deliver up their Books, and destroy (or at least permit the destru∣ction of) their Churches. Books and Churches, I conceive, are but circumstantials to Religion; for the world was more than 2400 years old before there was any Scripture in it; yea, the Christian Church it was from the birth of Christ more than 90 years before the Canon of the New Testament was compleated; yea, after the * 1.17 Death and Resurrection of our Saviour there is (supposing his * 1.18 passion at 31) ten years numbred before any Gospel at all was * 1.19 committed unto writing, twice ten before the second, thrice ten be∣fore * 1.20 the third, and more than three twenties before the last: a plain argument that Books and Writings are but circumstantial to Religion; for one may live and die a very good Christian, and know never a Letter on the Book.

Suppose now the Pope and Popery should so far prevail, as to have power, under the notion of Books heretical, (for so they will not stick to call our Bibles) to call in, and under pain of death to deliver up our Bibles even to the fire, could any consci∣entious

Protestant satisfie his Soul with this poor evasion, Alas the Bible is but circumstantial, the Doctrine and Religion of it I can preserve though the Bible be gone! Without all peradventure it is most true, a learned and well-grounded Christian, he may pre∣serve the faith, he may deliver and hold fast the form of sound words, though among Turks, where a Bible is not to be looked upon: and yet for my particular I should scarce look upon that man as a Christian, who to save his Purse, yea his Body, should deliver up his Bible to the fire.

In the Roman Martyrology there is a commemoration made of * 1.21 many holy Martyrs, who despising the sacrilegious Edict of Dio∣clesian 7. [Quo tradi sacros codices jubebantur, potiùs corpora carni∣ficibus quàm sancta dare canibus maluerint] chose rather to deliver their Bodies to the Executioner, than holy things to Dogs, or ho∣ly Books unto the fire. And truely I should rather honour these as Martyrs, than those for good Christians, who under pretence of things circumstantial, should deliver those to save themselves; so highly (I conceive) God would be dishonoured in the betraying of so great a preserver and muniment of his honour.

Again, as Books, even so (to some much more clearly) Chur∣ches, Oratories, Temples, they are mere circumstantials. Now sup∣pose the Independent and Congregational Brother-hood should so far overpower, as to command the demolition (as they call them) of our Steeple-houses, the destruction and levelling of our Chur∣ches, I would very fain know whether in point of conscience I were not rather bound to suffer, than in any measure to appear willing to so high a Sacriledge? I who am Flesh and Blood as well as other men, could finde pretty evasions and glosses to fool my Soul withal: I could say (as I hear) is not a Sermon as well in a Parlour as in a Church? Did not Christ preach in a Ship, Paul pray upon the Sands, and shall I suffer in defence of so un∣necessary a trifle as an heap of Stones, a popish Relique, a sorry Meeting-house? For my particular, I am afraid many things are daily called circumstantial, not with consideration whether so or no; but because these are the things in question, these the points which I must either dissemble, desert, or suffer for, I pray let me, as a close to this, present you with the example of one, who though a Bishop, was ever reverenced as a Saint, and a good man; I mean that great Doctor St. Ambrose, who being once tempted * 1.22 and provoked even in this very point, and that by no less than

the Emperour, to deliver up his Church, though it pleased the Emperour in a fair way to send Earls and Tribunes to him, ut Basilicae fieret matura traditio, that there might be a seasonable de∣liverance of that Royal Palace, (for so his piety terms the Church) yet you shall finde this reverend Pastor so far from deeming this a circumstantial trifle, that he offers his Goods, his Body, his Life, in lieu of it.

Ea quae Divina Imperatoriae potestati non subjecta; The things of God are not subject to Imperial power, was the peremptory posi∣tion of this Bishop; and then proceeds—Si patrimonium petitur, invadite; si corpus, occurram: vultis in vincula rapere, vultis in mor∣tem? voluptati est mihi. If you, who are sent, demand my pa∣trimony, invade it, take it! if my Body, here it is; if to bonds or death you desire to carry me, it shall be a pleasure to me; pro altaribus gratiùs immolabor, I will gladly be a Sacrifice to preserve my Altar. He would rather die the death, than suffer an Arrian Minister to officiate in his Church: yea, as it is in the same E∣pistle, cum propositum esset ut Ecclesiae vasa jam traderemus—when the Emperour's Officers demanded a present delivery of the Church-Vessels, the conscientious Bishop was so far from holding these such circumstantials as not to be stood upon, that he plainly tells the Emperour, it was neither lawful for him to deliver, or the Emperour to demand them.

* 1.23 Trade Basilicam, deliver the Church, is as much as to say, (as the same Father to his Flock) speak a word against God, and die; nay not onely so, Nec solùm dic adversus Deum, etiam fac ad∣versus Deum: It is not onely to speak, but to do against God, which in his judgement deserved no less than death. Thus zea∣lous of a circumstantial, and of exteriour muniments, was that holy Bishop: to betray a Church, yea a vessel of a Church, it was in his Divinity a sin against the Deity, an act against him for whose Glory and Service they were preserved.

In these sad times of trial, I conceive one main end of God's Judgements (especially upon his Clergy) is to discern who those are who have hitherto merely related to him for their Bellies, and who for his glory mainly; who have been spiritual, and who car∣nal professors of the Ministry: For those who served him chiefly for their Bellies and carnal ends, to them the invasion of nothing is considerable, in which their interest and their ends are not in∣volved; but such who with purity of intention have mainly

studied and sought the advance of God's Service, to them, as to St. Ambrose, the muniments of Religion, the abridgement or a∣batement of any thing that was adjuvant to this end, is more considerable than all their secular interest, or personal advantages of this world; insomuch as I can knowingly say it for some, Threescore pound a year, and our old way, will be preferr'd before 300 in a worse Model. It is to me a consideration not unwor∣thy my Pen, to see how the judgement of God hath followed such who have measured and stuck to his interests, merely as they moved with their own. In the 21 year of Henry the eighth, in a * 1.24 Parliament which began the third of November, the Commons sent up to the House of Lords a Bill against the exaction of un∣conscionable Mortuaries; to which Bill it is observed the spiritual Lords made a fair Face, and were well content a reasonable Order should pass against them: But this was (saith my Author) because it touched them little; for when within two days after a Bill con∣cerning Probates of Testaments (in which there had been incre∣dible extortion) was sent up to the Lords, then the Bishops in general (saith the Historian) frowned and grunted, for that touched their profit: then said the Bishop of Rochester, Now with the Com∣mons is nothing but down with the Church. When the Bishops personal profits were toucht upon, then (as if the very Church were falling) Fisher crieth out, The Commons lack faith, the Commons think of nothing but down with the Church. Yea, in the progress of this Reformation, are not Bishops found conni∣ving and abetting the demolishing of religious Houses? and was not this probably with an eye to the preservation of their own? as if they said, Let Monasteries go, so long as Bishopricks be pre∣served. Well, they are dead and gone; but hath not vengeance followed upon Episcopacy? Are there not now amongst us who cry, Down with Bishops, sell their Lands, and think this no Sacri∣ledge, provided that Parsonages may be augmented, and Tythes supported? Well, Bishops are preached down, and their honours laid in the dust; but doth not vengeance hasten after the promo∣ters of it? Do not the Presbyters finde that there are who con∣ceive they have less right to Tythes than Bishops to their Lands? Are there not who are as industrious to deprive them, as they have been (for their own ends) to deprive their God? An evident argument, that Just and righteous art thou O God in all thy ways. An argument that makes me verily believe, those who for private

interest, and merely either for praise or profit, throw off the Litur∣gy, forbear their duties, and betray the muniments of Religion and the Church of Christ; God will in his due time reward such into their own Bosomes, blasting that private Interest for which they have betrayed his.

Whereas then I must profess before God and the world, I can apprehend no motive or inducement so prevalent as to perswade me that the Liturgy of the Church of England is any way a hin∣derer of God's holy Worship, or an obstacle to the solid and suf∣ficient ministration of the Word; but on the contrary, consonant to God's holy Word, agreeable to Orthodox antiquity, and an approved promoter of God's glory in the Church I live in: being (I say) to consent to the abolition of Liturgy, I finde in my Soul no moving motive, but either the hope of more, or the holding of what I have: I dare not (finding within me nothing but carnal interest) put a specious shew of Religion upon it, and tell the world that I lay aside the truely divine Service of the Church, be∣cause Prelates over-valued it, the ignorant doted of it, the Papists nos'd with it, and an idle and unedifying Ministry maintained by it.

These, I profess, to me are neither true nor weighty considera∣tions; for if I should now (as I am) forbear or lay it aside, it is not any, or all these, but onely in mine own defence, onely for mine own ends I should do it: Now whether any man may salvâ conscientiâ prefer what he conceives in God's service a worse way, merely for the boot of private Interest, I leave it to your prudent consideration; concluding with that of Chrysost. Qui hominem ti∣met, * 1.25 ab co ipso quem timet deridebitur; sin vero Deum, hominibus quo∣que venerabilis erit. He who in God's cause prefers man, he shall be scorned of him he fears; but he who fearing God despiseth man, shall be had in reverence even of those men: The patient a∣biding of the meek shall not alway be forgotten.

And here I had thought to have put a period both to your trouble and my own; but I must needs crave leave that you would thus far be an advocate both for me, and all in my condition, as to procure a belief that such who are constant to their Faith and Principles, according to the established and old way of Eng∣land, may be held, if weak, yet conscientious Christians; for it is none of the least pressures of the Cross upon us, that we of all men are thought to have no foundation; whereas we in our

judgements believe verily, if what we hold and suffer for be not that very Religion which the Divines of England unanimously subscribed, and professed to ratifie, there is not any in England that is above seven years old; and to innovate in Religion hath (I am sure) by the Sages of this present Parliament, been so severely looked upon, that I should be very loth to be such a capi∣tal offender.

All that my soul longeth after, is but to obtain the same liber∣ty which all different parties (but such as hold to their rule and Conformity) daily have, a free exercise of my Conscience in that way of Worship, in which both Church and State visibly held and profess'd communion till very lately; a way of wor∣ship in the days of Queen Mary justified against the Papist; a way of * 1.26 worship in the days of Queen Elizabeth so highly protested a∣gainst the Puritan, that Stow in his Chronicle hath recorded, at Bury Assizes, 1538. Hacket and Coppinger were hanged for sprea∣ding Books seditiously penn'd by one Robert Brown against the Common-prayer-book.

Now, reverend Sir, till some better judgement shall unfold the mystery, it must be my wonder, that that very Form which this very Parliament pass'd under the notion of Divine Service, should on a sudden become such an abomination, that any way of Wor∣ship, but it, is permitted; any body of Professors conscientious, but such as use this; all other Ways being held, if not religious, yet tolerable. This I can assure you is no mean scandal and rid∣dle to such as are very intelligent and very conscientious Chri∣stians.

* 1.27 Indeed a Declaration pass'd, and by the House of Commons was ordered, not onely to be printed, but by special order to be pub∣lished by the care of Knights and Burgesses, against all such per∣sons as should take upon them to preach of expound, not being ordained here, or in some Reformed Church.

But whereas in October last a Petition against this Declaration was exhibited, and with thanks received by both Houses; where∣as notwithstanding that Declaration, such as have no act of Mini∣sterial Ordination pass'd upon them, do daily, uncheck'd, preach and expound in Churches and publick places:

I humbly desire you so to qualifie my conscientious constancy to the most Christian form of the Church of England, that to perse∣vere in it be no more held contumacy against the Ordinance, than was

that Petition against the Declaration; so shall I be bound to give you more thanks than were the Houses to give them.

In a word, I beseech you (good Sir) by that conscientious sub∣scription in which we both visibly agreed; by that Canonical o∣bedience which we both deliberately sware; by that Doctrine which at our Inductions in the face of our Congregations, and the presence of Almighty God, we did profess to ratifie; by that so∣lemn Protestation which since this Parliament began we both took; by these, and by all those duties, in which (I suppose without scruple) we did both within seven years last past practise and com∣municate;

Be pleased to look with some charitable respect upon one who now onely is what generally all the Divines of England very late∣ly professed, at least pretended for to be; one I am who fear to change, left (as a defloured Virgin, that having lost the chaste Vail of her strict modesty, then lieth open to all proffers) I should finde my self tractable to all changes: and how various they may yet prove, God knows.

Blessed be God, for Religion, whether in Doctrine, Discipline, Government, or Form of Worship, I am very well; might I en∣joy my peace within this pale, I should bless God, and the con∣trivers of it; or might there be a Reformation, and not aboli∣tion, I should yet hope to live in a Ministerial way: But however let me live (I beseech you) in your esteem, either as a conscien∣tious Brother, or as your Convert; Arguments may pierce deeper than Afflictions; the one (blessed be God) I have born with a tolerable patience, and the other I am ready to receive with a proportionable meekness.

Sir, the total of my desire and endeavour is, that either as a Di∣vine you would satisfie my Scruples, or as a Christian satisfie my friend; and for either of these I shall subscibe my self,

December 22, 1647.

Your thankful Brother in the Lord, John Allington.

Notes

• * 1.1

  Reformed Catholick 707.
• * 1.2

  Pag. 855. Ibid.
• * 1.3

  1 Kings 18. 32.
• * 1.4

  Lib. 7. de leg.
• * 1.5

  Lib. 4. c. 17
• * 1.6

  Eccles. 5.
• * 1.7

  Gen. 4. 26. Ioan. Dru∣sius in dif∣ficilioribus Genes••os.
• * 1.8

  Barradius, Tom. 4. l. 10. c. 12.
• * 1.9

  Numb. 6. 23.
• * 1.10

  In 1 Cor. 11. ver. ultim.
• * 1.11

  Val. Max. lib. 1. cap. de Religio.
• * 1.12

  Printed 1628.
• * 1.13

  Lib. 83. quaest. 31. Inst t. l. 4. c. 14. p. 19.
• * 1.14

  As Gro∣tius cites him de ju∣re belli.
• * 1.15

  Illis Med. upon death.
• * 1.16

  Chron. Cha∣rio. Dio∣cles.
• * 1.17

  Matth. 41.
• * 1.18

  Luke 51.
• * 1.19

  Mark 61.
• * 1.20

  John 98.
• * 1.21

  Ian. 2.
• * 1.22

  Epist. 33.
• * 1.23

  In Sermone ad plebem intra Basi∣lieam, Ep. 33.
• * 1.24

  P. 118. in Bridewel.
• * 1.25

  Hom 84. in Matth.
• * 1.26

  See the Sup∣plication of the men of Norfolk and Suff. in the Book of Martyrs 728. A∣bridg, pag. 413.
• * 1.27

  Decemb. 31, 1646.