The works of Mr. Richard Hooker (that learned and judicious divine), in eight books of ecclesiastical polity compleated out of his own manuscripts, never before published : with an account of his life and death ...

OF THE LAWS OF Ecclesiastical Polity. (Book 5)

BOOK V. Concerning their Fourth Assertion, That touching several Publick Duties of Christian Religion, there is amongst us much Superstition retained in them; and concerning Persons, which for performance of those Duties are endued with the Power of Ecclesiastical Order, our Laws and Proceedings according thereunto, are many ways herein also corrupted. (Book 5)

The Matter contained in this Fifth Book.

• 1. TRue Religion is the Root of all true Vertues, and the stay of all Well-ordered Commonwealths.
• 2. The must extream opposite to true Religion, is affected Atheism.
• 3. Of Superstition, and the Rest thereof, either misguided zeal, or Ignorant fear of Divine glory.
• 4. Of the Redress of Superstition in Gods Church, and concerning the Question of this Book.
• 5. Four General Propositions demanding that which may reasonably be granted, concerning Matters of outward Form in the Exercise of true Religion. And fifthly, Of a Rule and safe not reasonable in these Cases.
• 6. The first Proposition touching Iudgment, what things are convenient in the outward publick order∣ing of Church affairs.
• 7. The second Proposition.
• 8. The third Proposition.
• 9. The fourth Proposition.
• 10. The Rule of Mens private spirit, not safe in these Cases to be followed.
• 11. Plans for the Publick Service of God.
• 12. The Solemnity of Erecting Churches, condemned; the Hallowing and Dedicating of them, scanned by the Adversary.
• 13. Of the names, whereby we distinguish our Churches.
• 14. Of the Fashion of our Churches.
• 15. The Sumptuousness of Churches.
• 16. What Holiness and Vertue we ascribe to the Church, more than other places.
• 17. Their pretence that would have Churches utterly vazed.
• 18. Of Publick Teaching or Preaching, and the first kinde thereof, Catechizing.
• ...

• 19. Of Preaching, by reading publickly the Books of holy Scripture, and concerning supposed Untruths in those Translations of Scripture, which we allow to be read; as also of the choice which we make in reading.
• 20. Of Preaching by the Publick Reading of other prositable Instructions; and concerning Books Ap••∣cryphal.
• 21. Of Preaching by Sermons, and whether Sermons be the onely ordinary way of Teaching, whereby man are brought to the saving knowledge of Gods Truth.
• 22. What they attribute to Sermons onely, and what we to Reading also.
• 23. Of Prayer.
• 24. Of Publick Prayer.
• 25. Of the Form of Common Prayer.
• 26. Of them which like not to have any Set Form of Common Prayer.
• 27. Of them, who allowing a Set Form of Prayer, yet allow not ours.
• 28. The Form of our Liturgy too near the Papists, too far different from that of other Reformed Churches as they pretend.
• 29. Attire belonging to the Service of God.
• 30. Of gesture in Praying, and of different places chosen to that purpose.
• 31. Easiness of Praying after our Form.
• 32. The length of our Service.
• 33. Instead of such Prayers as the Primitive Churches have used, and those that be Reformed now use; we have (they say) divers short cuts or shreaddings, rather Wishes them Prayers.
• 34. Lessons intermingled with our Prayers.
• 35. The number of our Prayers for Earthly things, and our oft rehearsing of the Lords Prayer.
• 36. The People saying after the Minister.
• 37. Our manner of Reading the Psalms, otherwise then the rest of the Scripture.
• 38. Of Musick with Psalms.
• 39. Of Singing or Saying Psalms, and other parts of Common Prayer, wherein the People and the Minister answer one another by course.
• 40. Of Magnificat, Benedictus, and Nune Dimittis.
• 41. Of the Litany.
• 42. Of Athanasus Creed, and Gloria Patri.
• 43. Our want of particular Thanksgiving.
• 44. In some things the Matter of our Prayer, as they affirm, is unsound.
• 45. When thou hast overcome the sharpness of Death, thou didst open the Kingdom of Heaven unto all Believers.
• 46. Touching Prayer for Deliverance from Sudden Death.
• 47. Prayer for these things which we for our worthiness, dare not ask; God, for the worthiness of his Sin, would vouchsafe to grant.
• 48. Prayer to be evermore delivered from all Adversity.
• 49. Prayer that all Men may finde Mercy, and if the will of God, that all Men might be Saved.
• 50. Of the Name, the Author, and the force of Sacraments, which force consisteth in this. That God hath ordained them as means to make us partakers of him in Christ, and of life through Christ.
• 51. That God is in Christ by the Personal Incarnation of the Son, who is very God.
• 52. The Misinterpretations which Heresit hath made of the manner, how God and Man are united in one Christ.
• 53. That by the union of the one with the other Nature in Christ, there groweth neither gain nor loss of Essential Properties to either.
• 54. What Christ hath obtained according to the Flesh, by the union of his Flesh with D••iey.
• 55. Of the Personal presence of Christ every where, and in what sense it may be granted, he is every where present according to the Flesh.
• 56. The union or mutual Participation, which is between Christ and the Church of Christ, in this pre∣sent World.
• 57. The necessity of Sacrament unto the Participation of Christ.
• 58. The Substance of Baptism, the Rites or Solemnities thereunto belonging; and that the Substance thereof being kept, other things in Baptism may give place to necessity.
• 59. The Ground in Scripture, whereupon a necessity of outward Baptism hath been built.
• 60. What kinde of necessity in outward Baptism hath been gathered by the words of our Saviour Christ: and what the true necessity thereof indeed is.
• 61. What things in Baptism have been dispensed with by the Father, respecting necessity.
• 62. Whether Baptism by Women, be true Baptism, good, and affected to them that receive it.
• 63. Of Interrogatories in Baptism, touching Faith, and the purpose of a Christian life.
• 64. Interrogatories proposed unto Infants in Baptism, and answered, a•• in their names by God-fathers.
• 65. Of the Cross in Baptism.
• 66. Of Confirmation after Baptism.
• 67. Of the Sacrament of the Body and Blood of Christ.
• 68. Of faults noted in the Form of Administring that holy Sacrament.
• 69. Of Festival days, and the natural ceases of their convenient Institution.
• ...

• 70. The manner of celebrating Festival days.
• 71. Exceptious against our keeping of other Festival days, besides the Sabbath.
• 72. Of Days appointed, as well for ordinary as for extraordinary Fasts in the Church of God.
• 73. The Celebration of Matrimony.
• 74. The Churching of Woman.
• 75. The Rites of Burial.
• 76. Of the Nature of that Ministry, which serveth for performance of Divine Duties in the Church of God, and how happiness, not eternal onely, but also Temporal, doth depend upon it.
• 77. Of Power given unto Men, to execute that Heavenly Office, of the Gift of the Holy Ghost is Ordination: and whether conveniently the Power of Order may be sought or sued for.
• 78. Of Degrees, whereby the Power of Order is distinguished, and concerning the Attire of Ministers.
• 79. Of Oblations, Foundations, Endowments, Tithes, all intended for Perpetuity of Religion; which purpose being chiefly fulfilled by the Clerg••es certain and sufficient maintenance, must needs by Alienation of Church-Livings be made frustrate.
• 80. Of Ordinatious lawful without Title, and without any Popular Election precedent, but in no case without regard of due Information what their quality is that enter into holy Orders.
• 81.Of the Learning that should be in Ministers, their Residence, and the number of their Livings.

FEw there are of so weak capacity, but publick evils they easily espie;* 1.1 fewer so patient, as not to complain, when the grievous inconve∣niences thereof, work sensible smart. Howbeit to see wherein the harm which they feel consisteth, the Seeds from which it sprang, and the method of curing it, belongeth to a skill, the study where∣of is so full of toyl, and the practise so beset with difficulties; that wary and respective men had rather seek quietly their own, and wish that the World may go well, so it be not long of them, them with pain and hazard, make themselves advisers for the common good. We which thought it at the very first a sign of cold Affection towards the Church of God, to prefer pri∣vate case before the labor of appeasing publick disturbance, must now of necessity refer events to the gracious providence of Almighty God, and in discharge of our duty to∣wards him, proceed with the plain and unpartial defence of a Common Cause. Where∣in our endeavor is not so much to overthrow them with whom we conted, as to yield them just and reasonable causes of those things, which for want of due consideration heretofore, they misconceived, accusing Laws for Mens over-sights, importing evils grown through personal defects, unto that which is not evil, framing unto some Sores unwholsome Plaisters, and applying othersome where no sore is. To make therefore our beginning that, which to both parts is most acceptable, We agree, That pure and unstained Religion ought to be the highest of all cares appertaining to Publick Regi∣ment; as well in regard of thata 1.2 aid and protection, which they, who faithfully serve God, confess they receive at his merciful hands; as also for the force which Religion hath to qualifie all sorts of Men, and to make them in publick affairs the more service∣able: Governors, the apter to rule with Conscience; Inferiors, for Conscience sake the willinger to obey. It is no peculiar conceit, but a matter of sound consequence, that all duties are by so much the better performed, by how much the Men are more Religious, from whose Abilities the same proceed. For ifb 1.3 the course of Politick affairs, cannot in any good sort go forward without fit Instruments, and that which sitteth them, be their Vertues: Let Polity acknowledge it self indebted to Religion, Godliness being the chiefest top and Well-spring of all true vertues, even as God is of all good things. So natural is the Union of Religion with Justice, that we may boldly deem there is neither, where both are not. For how should they be unseignedly just, whom Religion doth not cause to be such; or they Religious, which are not found such by the proof of their just actionsc 1.4 If they, which employ their labor and travel about the publick administration of Justice, follow it onely as a trade, with unquenchable and unconscionable thirst of gain, being not in heart perswaded that.d 1.5 Justice is Gods own Work, and themselves his Agents in this business; the Sentence of Right, Gods own verdict, and themselves his Priests to deliver it; Formalities of Justice do but serve to smother right, and that which was necessarily ordained for the common good, is through shameful abuse made the cause of common misery. The same Piety, which maketh them that are in authority, desirous to please and resemble God by Justice,

inflameth every way, Men of action, with Zeal to do good (as far as their place will permit) unto all.* 1.6 For that they know, is most Noble and Divine. Whereby, if no natural nor casual inability cross their desires, they always delighting to inure themselves with actions most beneficial to others, cannot but gather great experience, and through experience, the more wisdom; because Conscience, and the fear of swer∣ving from that which is right, maketh them diligent observers of circumstances, the loose regard whereof is the Nurse of Vulgar Folly, no less then Solomons attention thereunto, was of natural furtherances, the most effectual to make him eminent above others.* 1.7 For he gave good heed, and pierced every thing to the very ground, and by that means became the Author of many Parables. Concerning Fortitude, sith evils great and unexpected (the true touchstone of constant mindes) do cause oftentimes even them to think upon Divine power with fearfullest suspitions,* 1.8 which have been otherwise the most secure despisers thereof, how should we look for any constant re∣solution of minde, in such cases, saving onely where unfeigned affection to God-ward, hath bred the most assured confidence to be assisted by his hand? For proof whereof, let but the Acts of the ancient Jews be indifferently weighed, from whose magnani∣mity, in causes of most extream hazard, those strange and unwonted resolutions have grown; which for all circumstances, no people under the Roof of Heaven did ever hitherto match. And that which did always animate them, was their meer Religion. Without which, if so be it were possible, that all other Ornaments of Minde might be had in their full perfection, nevertheless, the minde that should possess them, divorced from Piety, could be but a spectacle of commiseration; even as that Body is, which adorned with sundry other admirable Beauties, wanteth Eye-sight, the chiefest Grace that Nature hath in that kinde to bestow. They which commend so much the felicity of that innocent World, wherein it is said, That men of their own accord did embrace fidelity and honesty, not for fear of the Magistrate, or because revenge was before their eyes •• if at any time they should do otherwise, but that which held the people in aw was the shame of ill-doing, the love of equity, and right it self, a bar against all oppressions, which greatness of power causeth: They which describe unto us any such estate of happiness amongst men, though they speak not of Religion, do not∣withstanding declare that which is in truth her onely working. For if Religion did possess sincerely and sufficiently the hearts of all men, there would need no other restraint from evil. This doth not onely give life and perfection to all endeavors wherewith it concurreth; but what event soever ensues, it breedeth, if not joy and gladness always, yet always patience, satisfaction, and reasonable contentment of minde. Whereupon it hath been set down as an Axiom of good experience, that all things religiously taken in hand,* 1.9 are prosperously ended: because, whether men in the end have that which Religion did allow them to desire, or that which it teach∣eth them contentedly to suffer, they are in neither event unfortunate.* 1.10 But lest any man should here conceive, that it greatly skilleth not of what sort our Religion be, in as much as Heathens, Turks, and Infidels, impute to Religion a great part of the same effects, which our selves ascribe hereunto, they having ours in the same de∣testation that we theirs: It shall be requisite to observe well, how far forth there may be agreement in the effects of different Religions. First, By the bitter strife which riseth oftentimes from small differences in this behalf, and is by so much always greater, as the matters is of more importance; we see a general agreement in the secret opinion of men, that every man ought to embrace the Religion which is true; and to shun, as hurtful, whatsoever dissenteth from it, but that most, which doth farthest dissent. The generality of which perswasion argueth, That God hath imprinted it by nature, to the end it might be a spur to our industry, in searching and maintaining that Re∣ligion, from which as to swerve in the least points, is error; so the capital enemies thereof, God hateth as his deadly foes, aliens, and without repentance, children of endless perdition. Such therefore, touching mans immortal state after this life, are not likely to reap benefit by their Religion, but to look for the clean contrary, in re∣gard of so important contrariety between it and the true Religion. Nevertheless, in as much as the errors of the most seduced this way have been mixed with some truths, we are not to marvel, that although the one did turn to their endless wo and confusion, yet the other had many notable effects, as touching the affairs of this pre∣sent

life. There were in these quarters of the World, Sixteen hundred years ago,* 1.11 certain speculative Men, whose Authority disposed the whole Religion of those times. By their means it became a received opinion, that the Souls of Men departing this life, do slit out of one Body into some other. Which opinion, though false, yet entwined with a true, that the Souls of Men do never perish, abated the fear of death in them which were so resolved, and gave them courage unto all adventures. The Romans had a vain superstitious custom, in most of their enterprises, to conjecture before hand of the event, by certain tokens which they noted in Birds, or in the Intrails of Beasts, or by other the like frivolous Divinations. From whence notwithstanding as oft as they could receive any sign, which they took to be favorable, it gave them such hope, as if their gods had made them more then half a promise of prosperous suc∣cess. Which many times was the greatest cause that they did prevail, especially being men of their own natural inclination, hopeful and strongly conceited, what∣soever they took in hand. But could their fond Superstition have furthered so great attempts, without the mixture of a true perswasion, concerning the unresistable force of Divine Power? Upon the wilful violation of Oaths, execrable Blasphemies, and like contempts, offered by Deriders of Religion, even unto false gods, fearful tokens of Divine Revenge have been know to follow. Which occurrents the de∣vouter sort did take for manifest Arguments, that the gods whom they worshipped, were of power to reward such as sought unto them, and would plague those that feared them not. In this they erred. For (as the Wise man rightly noteth con∣ning such) it was not the power of them by whom they sware,* 1.12 but the vengeance of them that sinned, which punished the offences of the ungodly. It was their hurt untruly to attribute so great power unto false gods. Yet the right conceit which they had, that to perjury vengeance is due, was not without good effect, as touching the course of their lives, who feared the wilful violation of Oaths in that respect. And whereas we read so many of them so much commended, some for their milde and merciful disposition, some for their vertuous severity, some for integrity of life, all these were the fruits of true and infallible principles delivered unto us in the World of God, as the Axioms of our Religion, which being imprinted by the God of Nature in their hearts also, and taking better root in some them in most others, grew, though not from, yet with and amidst the heaps of manifold repugnant Errors; which Errors of corrupt Religion, had also their suitable effects in the lives of the self-same parties. Without all controversie, the purer and perfecter our Religion is, the worthier effects it hath in them, who stedfastly and sincerely embraceit, in others not. They that love the Religion which they prosess, may have failed in choice, but yet they are sure to reap what benefit the same is able to afford, whereas the best and foundest professed by them that bear it not the like affection, yieldeth them, retaining it in that sort, no benefit. David was a Man after Gods own heart, so termed, because his affection was hearty towards God. Beholding the like dispo∣sition in, them which lived under him, it was his Prayer to Almighty God,* 1.13 O keep this for ever in the purpose, and thoughts of the heart of this people. But when, after that David had ended his days in peace, they who succeeded him in place, for the most part followed him not in quality, when their Kings (some few excepted) to better their worldly estate (as they thought) left their own, and their peoples ghostly condition uncared for, by woful experience they both did learn, That to forsake the true God of Heaven, is to fall into all such evils upon the face of the earth, as men either destitute of Grace Divine, may commit, or unprotected from above, endure. Seeing therefore it doth thus appear, that the safety of all Estates dependeth upon Re∣ligion; that Religion unfeignedly loved, perfecteth mens abilities unto all kindes of vertuous Services in the Commonwealth; that mens desire in general is to hold no Re∣ligion, but the true; and that whatsoever good effects do grow out of their Religion, who embrace instead of the true, a false, the Roots thereof are certain sparks of the Light of Truth, intermingled with the darkness of Error; because no Religion can wholly and onely consist of untruths, we have Reason to think, That all true Vertues are to honor true Religion as their Parent, and all well ordered Commonweals to love her as their chiefest stay.

* 1.142. They of whom God is altogether unapprehended, are but few in number, and for grosness of wit such, that they hardly and scarcely seem to hold the place of Humane Being. These we should judge to be of all others most miserable, but that a wretcheder sort there are, on whom, whereas nature hath bestowed riper capacity, their evil disposition seriously goeth about therewith to apprehend God, as being not God. Whereby it cometh to pass, that of these two sorts of men, both godless; the one having utterly no knowledge of God, the other study how to perswade them∣selves that there is no such thing to be known.* 1.15 The Fountain and Well-spring of which Impiety, is a resolved purpose of minde, to reap in this World, what sensual profit or pleasure soever the World yieldeth, and not to be barred from any whatsoever means available thereunto. And that is the very radical cause of their Atheism, no man (I think) will doubt, which considereth what pains they take to destroy those principal Spurs and Motives unto all Vertue, the Creation of the World, the Providence of God, the Resurrection of the Dead, the Joys of the Kingdom of Hea∣ven, and the endless pains of the wicked, yea, above all things, the Authority of the Scripture, because on these Points it evermore beateth, and the Souls immortality, which granted, draweth easily after it the rest, as a voluntary train. Is it not won∣derful, that base desires should so extinguish in men the sense of their own excellency•• as to make them willing that their souls should be like to the souls of beasts, mortal and corruptible with their bodies, till some admirable or unusual accident happen (as it hath in some) to work the beginning of a better alteration in their mindes, disputation about the knowledge of God with such kinde of persons commonly prevaileth little.* 1.16 For how should the brightness of Wisdom shine, where the windows of the soul are of very se•• purpose closed? True Religion hath many things in it, the only mention whereof galleth and troubleth their mindes. Being therefore loth, that enquiry into such matters should breed a perswasion in the end contrary unto that they embrace, it is their endeavor to banish, as much as in them lyeth, quite and clean from their cogitation whatsoever may sound that way. But it cometh many times to pass (which is their torment) that the thing they shun doth follow them; truth, as it were, even obtruding it self into their knowledge, and not permitting them to be so ignorant as they would be. Whereupon, inasmuch as the nature of man is unwilling to continue doing that wherein it shall al∣waies condemn it selfe, they continuing still obstinate, to follow the course which they have begun, are driven to devise all the shifts that wit can invent for the smothering of this light, all that may but with any the least shew of possibility stay their mindes from thinking that true, which they heartily wish were false, but cannot think it so,* 1.17 without some scruple and fear of the contrary. Now because that judicious learning, for which we commend most worthily the ancient Sages of the World, doth not in this case serve the turn, these trenchermates (for such the most of them be) frame to themselves a way more pleasant, a new method they have of turning things that are serious into mockerie, an Art of Contradiction by way of scorn, a learning wherewith we were long sithence forewarned,* 1.18 that the miserable times whereinto we are fallen should abound. This they study, this they practise, this they grace with a wanton superfluity of wit, too much in∣sulting over the patience of more vertuously disposed mindes. For towards these so for∣lom creatures we are (it must be confest) too patient. In zeal to the glory of God, Baby∣lon hath exceeded Sion.* 1.19 We want that decree of Nebuchodonosor, the fury of this wick∣ed brood hath the reins too much at liberty, their tongues walk at large, the spit-venom of their poisoned hearts breaketh out to the annoyance of others, what their untamed lust suggesteth, the same their licentious mouths do every where set abroach. With our con∣tentions their irreligious humor also is much strengthned. Nothing pleaseth them bet∣ter, than these manifold oppositions about the Matter of Religion, as well for that they have hereby the more opportunity to learn on one side how another may be op∣pugned, and so to weaken the credit of all unto themselves; as also because by this not pursuit of lower controversies amongst men professing Religion, and agreeing in the principal foundations thereof, they conceive hope that about the higher principles themselves time will cause alteration to grow. For which purpose, when they see occasion, they stick not sometime in other mens persons, yea, sometime without any vizard at all, directly to try, what the most religious are able to say in defence of the highest points, whereupon all Religion dependeth. Now for the most part

it so falleth out, touching things which generally are received, that although in them∣selves they be most certain; yet because men presume them granted of all, we are hardliest able to bring such proof of their certainty as may satisfie gain-sayers, when suddenly and besides expectation they require the same at our hands. Which impre∣paration and unreadiness when they finde in us, they turn it to the soothing up of themselves in that cursed fansie, whereby they would fain believe that the hearty de∣votion of such as indeed fear God, is nothing else but a kinde of harmless error, bred and confirmed in them by the sleights of wiser men. For a politick use of Religion they see there is, and by it they would also gather that Religion it self is a meer po∣litick device, forged purposely to serve for that use. Men fearing God, are thereby a great deal more effectually, then by Positive Laws, restrained from doing evil; in as much as those Laws have no farther power then over our outward actions onely, where∣as unto mens inward cogitations, unto the privy intents and motions of their hearts,* 1.20 Religion serveth for a bridle. What more savage, wilde, and cruel then Man, if he see himself able either by fraud to over-teach, or by power to over-bear the Laws whereunto he should he subject? Wherefore in so great boldness to offend, it behoveth that the World should be held in aw, not by a vain surmise, but a true apprehension of somewhat, which no man may think himself able to withstand. This is the politick use of Religion. In which respect, there are of these wise malignants, some who have vouchsafed it their marvellous favorable countenance and speech, very gravely affirm∣ing, That Religion honored, addeth greatness; and contemned, bringeth ruine unto Commonwea••s:* 1.21 That Princes and States which will continue, are above all things to uphold the reverend regard of Religion, and to provide for the same, by all means, in the making of their Laws. But when they should define what means are best for that purpose, behold, they extol the wisdom of Paganisin, they give it out as a mystical precept of great importance, that Princes, and such as are under them in most autho∣rity or credit with the people, should take all occasions of rare events, and from what cause soever the same do proceed, yet wrest them to the strengthning of their Re∣ligion, and not make it nice for so good a purpose to use, if need be, plain forgeries. Thus while they study to bring to pass, that Religion may seem but a matter made, they lose themselves in the very maze of their own discourses, as if Reason did even purposely forsake them, who of purpose forsake God, the Author thereof: For surely, a strange kinde of madness it is, that those men, who though they be void of Piety, yet, because they have wit, cannot chuse but know, that treachery, guile, an deceit, are things which may for a while, but do not use long to go un∣espied, should teach, that the greatest honor to a State, is perpetuity; and grant, that alterations in the Service of God, for that they impair the credit of Religion, are therefore perilous in Commonweals, which have no continuance longer then Religion hath all reverence done unto it, and withal acknowledge (for so they do) that when people began to espie the falshood of Oracles, whereupon all Gentilism was built, their hearts were utterly averted from it; and notwithstanding Coun∣sel, Princes, in sober earnest, for the strengthning of their States, to maintain Re∣ligion, and for the maintenance of Religion, not to make choice of that which is true, but to authorise that they make choice of, by those false and fraudulent means, which in the end, must needs overthrow it. Such are the counsels of men godless, when they would shew themselves politick devisers, able to create God in Man by art.

3. Wherefore to let go this exec••able crew,* 1.22 and to come to extremities on the contrary hand, two affections there are, the forces whereof, as they bear the greater or lesser sway in mans heart, frame accordingly to the stamp and character of his Religion, the one Zeal, the other Fear. Zeal, unless it be rightly guided, when it endeavoreth most busily to please God, forceth upon him those unseasonable offices which please him not. For which cause, if they who this way swerve, be compared with such sin∣cere, found, and discreet, as Abraham was in Matter of Religion; the service of the one, is like unto slattery; the other, like the faithful sedulity of friendship. Zeal,* 1.23 ex∣cept it be ordered aright, when it bendeth it self unto conflict with all things, either in deed, or but imagined to be opposite unto Religion, useth the Razor many times with such eagerness, that the very life of Religion it self is thereby hazarded, through hatred

of Tares, the Corn in the Field of God is plucked up. So that, Zeal needeth both ways a sober guide, Fear, on the other side, if it have not the light of true understanding concerning God, wherewith to be moderated, breedeth likewise Superstition. It is therefore dangerous, that in things Divine, we should work too much upon the spur, either of zeal or fear. Fear is a good Solicitor to Devotion. Howbeit, sith fear in this kinde doth grow from an apprehension, of Deity endued with irresistable power to hurt, and is of all affections (anger excepted) the unaptest to admit any conference with Reason, for which cause the Wise man doth say of Fear, that it is a betrayer of* 1.24 the forces of reasonable understanding; therefore, except men know beforehand what manner of service pleaseth God, while they are fearful, they try all things which fancy offereth. Many there are who never think on God, but when they are in extremity of fear; and then because, what to think, or what to do, they are uncertain, perplexity not suffering them to be idle, they think and do, as it were in a phrensie, they know not what. Superstition neither knoweth the right kinde, nor observeth the due mea∣sure of actions belonging to the Service of God, but is always joyned with a wrong opinion touching things Divine. Superstition is, when things are either abhorred or ob∣served, with a zealous or fearful, but erroneous relation to God. By means whereof, the superstitious do sometimes serve, though the true God, yet with needless offices, and defraud him of duties necessary; sometime load others then him with such honors as properly are his. The one, their over sight who miss in the choice of that wherewith they are affected; the other, theirs who fail in the election of him towards whom they shew their devotion: This, the crime of Idolatry; that, the fault of voluntary, either niceness or superfluity in Religion. The Christian World it self being divided into two grand parts, it appeareth by the general view of both, that with Master of Heresie the West hath been often and much troubled; but the East part never quiet, till the deluge of misery, wherein now they are, overwhelmed them. The chiefest cause where∣of doth seem to have lien in the restless wits of the Grecians, evermore proud of their own curious and subtile inventions; which when at any time they had contrived; the great facility of their Language served them readily to make all things fair and plausi∣ble to mens understanding. Those grand Heretical Impieties therefore, which most highly and immediately touched God, and the glorious Trinity, were all in a manner the Monsters of the East. The West bred fewer a great deal, and those commonly of a lower nature, such as more nearly and directly concerned rather men then God, the Latines being always to capital Heresies less inclined, yet unto gross Superstition more. Superstition,* 1.25 such as that of the Pharisees was, by whom Divine things indeed were less, because other things were more divinely esteemed of, then Reason would; the Superstition that riseth voluntarily, and by degrees, which are hardly discerned, min∣gling it self with the Rites, even of very Divine Service, done to the onely true God, must be considered of, as a creeping and incroaching evil; an evil, the first beginnings whereof are commonly harmless, so that it proveth onely then to be an evil, when some farther accident doth grow unto it, or it self come unto farther growth. For in the Church of God, sometimes it cometh to pass, as in over-battle grounds, the Fertile disposition whereof is good; yet because it exceedeth due proportion, it bringeth forth abundantly, through too much rankness, things less profitable; whereby, that which principally it should yield, being either prevented in place, or defrauded of nou∣rishment, faileth. This (if so large a discourse were necessary) might be exemplified even by heaps of Rites and Customs, now superstitious in the greatest part of the Christian World; which in their first original beginnings, when the strength of vertuous, devout, or charitable affection bloomed them, no man could justly have condemned as evil.

* 1.264. But howsoever Superstition doth grow; that wherein unsounder times have done amiss, the better ages ensuing must rectifie as they may. I now come therefore to those accusations brought against us by Pretenders of Reformation; the first in the rank whereof, is such, That if so be the Church of England did at this day, therewith as justly deserve to be touched as they in this cause have imagined it doth; rather would I exhort all sorts to seek pardon, even with tears, at the hands of God, then meditate words of defence for our doings, to the end, that men might think favorably of them. For as the case of this World, especially now, doth stand, what other stay or succor

have we to lean unto, saving the testimony of our Conscience, and the comfort we take in this, that we serve the living God (as near as our Wits can reach unto the knowledge thereof) even according to his own will, and do therefore trust, that his mercy shall be our safeguard against those enraged Powers abroad, which principally in that respect are become our Enemies? But, sith no man can do ill with a good Conscience, the consolation which we herein seem to finde, is but a meer deceitful pleasing of our selves in errour, which at the length must needs turn to our greater grief, if that which we do to please God most, be for the manifold de∣fects thereof offensive unto him. For so it is judged, our Prayers, our Sacraments, our Fasts, our Times and Places of Publick meeting together for the worship and service of God; our Marriages, our Burials, our Functions, Elections, and Ordina∣tions Ecclesiastical, almost whatsoever we do in the exercise of our Religion accord∣ing to Laws for that purpose established, all things are some way or other thought faulty, all things stained with Superstition. Now, although it may be the wiser sort of men are not greatly moved hereat, considering how subject the very best things have been always unto cavil, when Wits possessed either with disdain or dislike there∣of, have set them up as their mark to shoot at: safe notwithstanding it were not, therefore to neglect the danger which from hence may grow, and that especially in regard of them, who desiring to serve God as they ought, but being not so skilful as in every point to unwinde themselves where the shares of glosing speech do lye to intangle them, are in minde not a little troubled, when they hear so bitter inve∣ctives against that which this Church hath taught them to reverence as holy, to ap∣prove as lawful, and to observe as behoveful, for the exercise of Christian duty. It seemeth therefore, at least for their sakes, very meet, that such as blame us in this be∣half, be directly answered, and they which follow us, informed plainly in the Reasons of that we do. On both sides, the end intended between us, is to have Laws and Ordinances, such as may rightly serve to abolish Superstition, and to establish the service of God with all things thereunto appertaining, in some perfect form. There is an inward (a 1.27)reasonable, and there is a (b 1.28)solemn out∣ward serviceable Worship, belonging unto God. Of the former kinde are all manner of vertuous Duties, that each man in reason and conscience to God-ward oweth. Solemn and serviceable Worship we name for Distinction sake, whatsoever belong∣eth to the Church or Publick Society of God by way of External adorati∣on. It is the later of these two, whereupon our present question groweth. A∣gain, this later being ordered, partly, and as touching Principal matters, by none but Precepts Divine only; partly, and as concerning things of Inferiour re∣gard, by Ordinances as well Human as Divine, about the substance of Religion, wherein Gods only Law must be kept, there is here no controversie: the Crime now intended against us is, that our Laws have not ordered those inferiour things as behoveth, and that our Customs are either Superstitious, or otherwise amiss, whether we respect the exercise of Publick duties in Religion, or the Functions of Persons autho∣rised thereunto.

5. It is with Teachers of Mathematical Sciences usual,* 1.29 for us in this present que∣stion necessary, to lay down first certain reasonable demands, which in most Particulars following are to serve as Principles whereby to work, and therefore must be before∣hand considered. The men whom we labour to inform in the truth, perceive that so to proceed is requisite. For to this end they also propose, touching Customs and Rites indifferent, their general Axioms, some of them subject unto just Exceptions, and, as we think, more meet by them to be farther considered, than assented unto by us. As that, In outward things belonging to the Service of God, Reformed Churches ought by all means to shun conformity with the Church of Rome; that, The first Reformed should be a Pattern whereunto all that come after, might to conform themselves; that, Sound Religion may not use the things, which being not commanded of God, have been ei∣ther devised or abused unto Superstition. These and the rest of the same consort we have in the Book going before examined. Other Canons they alledge, and Rules not unworthy of approbation; as, That in all such things the glory of God, and the edi∣fication or ghostly good of his People must be sought; that nothing should be undecently or murderly done. But forasmuch as all the difficulty is, in discerning what things do

glorifie God, and edifie his Church, what not; when we should think them decent and fit, when otherwise: because these Rules being too general, come not near enough unto the matter which we have in hand; and the former Principles being nearer the purpose, are too far from Truth; we must propose unto all men certain Petitions inci∣dent and very material in Causes of this nature, such as no man of moderate judgment hath cause to think unjust or unreasonable.

* 1.306. The first thing therefore which is of force to cause Approbation with good conscience towards such Customs or Rites, as publickly are established, is, when there ariseth from the due consideration of those Customs and Rites in themselves ap∣parent reason, although not alwayes to prove them better than any other that might possibly be devised, (for who did ever require this in man's Ordinances?) yet com∣petent to shew their conveniency and fitness, in regard of the use for which they should serve. Now touching the nature of religious Services, and the manner of their due performance, thus much generally we know to be most clear, that whereas the greatness and dignity of all manner of Actions is measured by the worthiness of the Subject from which they proceed, and of the Object whereabout they are conversant, we must of necessity in both respects acknowledge, that this present World affordeth not any thing comparable unto the publick Duties of Religion. For if the best things have the perfectest and best operations; it will follow, that seeing Man is the worthiest Creature upon earth, and every Society of Men more worthy than any Man; and of Societies that most excellent which we call the Church; there can be in this World no work performed equal to the exercise of true Religion, the proper operation of the Church of God. Again, forasmuch as Religion worketh upon him, who in Majesty and Power is infinite, as we ought we account not of it, unless we esteem it even according to that very height of Excellency which our hearts conceive,* 1.31 when Divine sublimity it self is rightly considered. In the powers and faculties of our Souls God requireth the uttermost which our unfeigned affection towards him is able to yield: So that if we affect him not farr above and before all things, our Religion hath not that inward perfection which it should have, nei∣ther do we indeed worship him as our God. That which inwardly each man should be, the Church outwardly ought to testifie. And therefore the Duties of our Reli∣gion which are seen, must be such as that affection which is unseen ought to be Signs must resemble the Things they signifie. If Religion bear the greatest sway in our Hearts, our outward religious Duties must shew it as farr as the Church hath out∣ward Ability. Duties of Religion, performed by whole Societies of men, ought to have in them,* 1.32 according to our power, a sensible Excellency, correspondent to the Majesty of Him whom we worship. Yea, then are the publick Duties of Religion best ordered, when the Militant Church doth resemble by sensible means, as it may in* 1.33 such cases, that hidden Dignity and Glory wherewith the Church Triumphant in Heaven is beautified. Howbeit, even as the very heat of the Sun it self, which is the life of the whole World, was to the people of God in the Desert a grievous an∣noyance, for ease whereof his extraordinary Providence ordained a Cloudy Pillar to over-shadow them: So things of general use and benefit (for in this world, What is so perfect, that no Inconvenience doth ever follow it••) may by some accident be incommodious to a few. In which case, for such private Evils, remedies thereare of like condition, though publick Ordinances wherein the Common good is re∣spected, be not stirred. Let our first Demand be therefore, That in the Exter∣nal Form of Religion such things as are apparently, or can be sufficiently proved effectual and generally fit to setforward Godliness, either as betokening the great∣ness of God, or as beseeming the Dignity of Religion, or as concurring with Celestial Impressions in the mindes of men, may be reverently thought of; some few, rare, casual, and tollerable, or otherwise curable Inconveniences notwithstan∣ding.

* 1.347. Neither may we in this Case lightly esteem what hath been allowed as fit in the judgment of Antiquity, and by the long continued practise of the whole Church; from which unnecessarily to swerve, Experience never as yet hath found it safe. For Wisdom's sake we reverence them no less that are young, or not much less, then if they were stricken in years. And therefore of such it is rightly said, That the ripe∣ness

of Understanding is gray Hair, and their Vertues old Age. But because Wis∣dom* 1.35 and Youth are seldom joyned in one, and the ordinary course of the World is more according to Iob's Observation, who giveth men advice to seek Wisdom* 1.36 amongst the Antient, and in the length of Dayes Understanding; therefore if the Comparison do stand between Man and Man, which shall hearken unto other, sith the Aged for the most part are best experienced, least subject to rash and unadvised Passions, it hath been ever judged reasonable, That their Sentence in matter of Coun∣sel should be better trusted, and more relyed upon than other mens. The good∣ness of God having furnished men with two chief Instruments, both necessary for this life, Hands to execute, and a Mind to devise great things; the one is not profi∣table longer than the vigour of Youth doth strengthen it; nor the other greatly, till Age and Experience have brought it to Perfection. In whom therefore Time hath not perfected Knowledge, such must be contented to follow them in whom it hath. For this Cause none is more attentively heard, than they whose Speeches are, as Davids were, I have been Young, and now am Old, much I have seen and observed in the World. Sharp and subtile discourses of Wit procure many times very great ap∣plause; but being laid in the Ballance with that which the habit of sound Experience plainly delivereth, they are over-weighed. God may endue Men extraordinarily with Understanding as it pleaseth him: But let no Man presuming thereupon neg∣lect the Instructions, or despite the Ordinances of his Elders, sith he, whose gift Wis∣dom is, hath said, Ask thy Father, and he will shew thee, thine Antients,* 1.37 and they shall tell thee. It is therefore the Voyce both of God and Nature, not of Learning only, that, especially in matters of Action and Policy,* 1.38 The sentences and judge∣ments of Men experienced, aged and wise, yea though they speak without any proof or de∣monstration, are no less to be hearkned unto, than as being Demonstrations in themselves, because such Mens long Observation is as an Eye, wherewith they presently and plainly behold those Principles which sway over all Actions. Whereby we are taught both the Cause wherefore Wise-mens Judgments should be credited, and the Mean how to use their Judgments to the increase of our own Wisdom. That which shew∣eth them to be Wise, is, the gathering of Principles out of their own particular Ex∣periments. And the framing of our particular Experiments according to the Rule of their Principles, shall make us such as they are. If therefore, even at the first, so great account should be made of Wise mens Counsels touching things that are Publickly done; as time shall add thereunto continuance and approbation of suc∣ceeding Ages, their Credit and Authority must needs be greater. They which do no∣thing but that which men of Account did before them, are, although they do amiss,a 1.39 yet the less faulty, because they are not the Authors of harm. And doing well, their Actions are freed from prejudice and novelty. To the best and wisest, while they live, the World is continually a froward Opposite, a curious Observer of their Defects and Imperfections; their Vertues, it afterwards as much admireth. And ••or this cause many times that which most deserveth approbation, would hardly be able to finde favour, if they which propose it, were not content to profess themselves therein Scholars and Followers of the Antients. For the World will not endure to hear that we are wiser than any have been which went before. In which consideration there is cause why we should be slow and unwilling to change, without very urgent ne∣cessity, the antient Ordinances, Rites, and long approved Customs of our ve∣nerable Predecessors. The love of things Antient doth argue(b 1.40) stayedness, but levity and want of Experience maketh apt auto Innovations. That which Wisdom did first begin, and hath been with Good men long continued, challengeth allowance of them that succeed, although it plead for it self nothing. That which is new, if it promise not much, doth fear Condemnation before Tryal; till Tryal, no man doth acquit or trust it, what good soever it pretend and promise. So that in this kinde, there are few things known to be Good, till such time as they grow to be Antient, The vain pretence of those glorious Names, where they could not be with any truth, neither in reason ought to have been so much alledged, hath wrought such a prejudice against them in the mindes of the Common sort, as if they had utterly no force at all; whereas (especially for these Observances which concern our present Question) An∣tiquity, Custom, and Consent in the Church of God, making with the which

Law doth establish,* 1.41 are themselves most sufficient reasons to uphold the same, unless some notable publick inconvenience inforce the contrary. For a small thing in the eye of Law is as nothing. We are therefore bold to make our second Petition this, That in things, the fitness whereof is not of it self apparent, nor easie to be made snfficiently manifest unto all, yet the Judgment of Antiquity concurring with that which is received, may induce them to think it not unfit, who are not able to alledge any known weighty Inconvenience which it hath, or to take any strong Exception against it.

* 1.428. All things cannot be of antient continuance; which are expedient and need∣ful for the ordering of Spiritual Affairs: but the Church being a Body which dieth not, hath always power, as occasion requireth, no less to ordain that which never was, than to ratifie what hath been before. To prescribe the Order of doing in all Things,* 1.43 Is a peculiar Prerogative which Wisdom hath, as a Queen or soveraign Com∣mandress over other Vertues. This in every several Man's Actions of Common Life appertaineth unto Morall; in Publick and Politick secular Affairs unto Civil Wisdom. In like manner, to devise any certain Form for the outward Administration of Pub∣lick Duties in the Service of God, or Things belonging thereunto, and to find out the most convenient for that use, is a point of Wisdom Ecclesiastical. It is not for a Man, which doth know, or should know what Order is, and what Peaceable Govern∣ment requireth,* 1.44 to ask, Why we should hang our Iudgment upon the Churches Sleeve, and, why in Matters of Order, more than in Matters of Doctrine. The Church hath Autho∣rity to Establish That for an Order at one time, which at another time it may Abolish, and in both do well: But, That which in Doctrine the Church doth now deliver right∣ly as a Truth, no Man will say that it may hereafter recall, and as rightly avouch the contrary. Laws touching Matter of Order are changeable, by the Power of the Church; Articles concerning Doctrine, not so. We read often in the Writings of Catholick and Holy men rouching Matters of Doctrine, This we believe, This we bold, This the Prophets and Evangelists have declared, This the Apostles have delivered, This Martyrs have sealed with their Blood, and confessed in the midst of Torments, to This We cleave, as to the Anchor of Our Souls, against This, though an Angel from Heaven should Preach unto us, We would not believe. But, did we ever in any of Them read touching Matters of mere Comcliness, Order, and Decency, neither Commanded nor Prohibited by any Prophet, any Evangelist, any Apostle, Although the Church wherein we live do ordain them to be kept, although they be never so generally observed, though all the Churches in the World should Command them, though Angels from Hea∣ven should require our Subjection thereunto: I would hold him accursed that doth obey? Be it in Matter of the one kind or of the other, what Scripture doth plainly deli∣ver, to that the First place both of Credit and Obedience is due; The Next whereunto is, whatsoever any Man can necessarily conclude by Force of Reason; After These, the Voyce of the Church succeedeth. That which the Church by her Ecclesiastical Au∣thority shall probably think and define to be True or Good, must in congruity of Rea∣son over-rule all other Inferiour Judgements whatsoever. To them which ask, Why we thus hang our Judgment on the Churches Sleeve, I answer with Solomon, Because (a 1.45)Two are better than One. Yea Simply (saith (b 1.46)Basil) and Universally, whether it be in Works of Nature, or of Voluntary Choice and Counsel, I see not any thing done as it should be, is it be wrought by an Agent singling it self from Consorts. The Jews have a Sentence of good advice, (c 1.47)Take not upon Thee to be a Iudge alone, there is no sole Iudge but One only; Say not to Others, Receive my Sentence, when their Authority is above thine. The bare consent of the whole Church should it self in These things stop their Mouths, who living under it, dare presume to bark against it. There is (saith (d 1.48)Cassianus) no Place of Audience left for them, by whom Obedience is not yielded to that which all have agreed upon. Might we not think it more than wonderful, that Na∣ture should in all Communities appoint a Predominant Judgment to sway and over∣rule in so many things; or that God himself should allow so much Authority and Power unto every Poor Family, for the ordering of All which are in it; and the City of the Living God, which is his Church, be able neither to Command, nor yet to Forbid any thing, which the Meanest shall in that respect, and for her sole Authorities sake be bound to obey? We cannot hide or dissemble that Evil, the grievous incon∣venience

whereof we feel. Our dislike of them, by whom too much heretofore hath been attributed unto the Church, is grown to an Error on the contrary hand, so that now from the Church of God too much is derogated. By which removal of one Extremity with another, the World seeking to procure a Remedy, hath purchased a meer Exchange of the Evil which before was felt. Suppose we, that the Sacred Word of God can at their hands receive due honour, by whose Incitement the Holy Ordinances of the Church endure every where open contempt? No, it is not possible they should observe as they ought the One, who from the Other withdraw unneces∣sarily their Own, or their Brethrens Obedience. Surely the Church of God in this Business is neither of Capacity, I trust, so weak, no•• so unstrengthened, I know, with Authority from Above; but that her Laws may exact Obedience at the hands of her own Children, and injoyn Gain-sayers silence, giving them roundly to understand, That where our Duty is Submission, weak Oppositions betoken Pride. We therefore crave, Thirdly, to have it granted, That where neither the Evidence of any Law Divine, nor the Strength of any Invincible Argument otherwise found out by the Light of Reason, not any Notable Publick Inconvenience doth make against that which our own Laws Ecclesiastical have, although but Newly instituted, for the Ordering of these Affairs, the very Authority of the Church it self, at the least in such Cases, may give so much Credit to her own Laws, as to make their Sentence touching Fitness and Conveni∣ency, weightier than any bare or naked Conceit to the contrary; especially in them, who can owe no less than Childe-like obedience to her that hath more than Motherly Power.* 1.49

9. There are Antient Ordinances, Laws (which on all sides are allowed to be Just and Good, yea Divine and Apostolick Constitutions) which the Church, it may be, doth not always keep, nor always justly deserve blame in that respect. For in Evils that cannot be removed•• without the manifest danger of Greater to succeed in their rooms; Wisdom (of necessity) must give place to Necessity. All it can do in those Cases, is, to devise, how that, which must be endured, may be mitigated, and the Inconveniences thereof countervailed as neer as may be; that when the Best things are not possible, the best may be made of Those that are. Nature, than which there is nothing more constant,* 1.50 nothing more uniform in all her ways, doth notwithstanding stay her Hand, yea, and change her Course, when That, which God by Creation did command, he doth at any time by Necessity countermand. It hath therefore pleased himself sometime to unloose the very Tongues even of Dumb Creatures, and to teach them to plead This in their Own Defence, lest the Cruelty of Man should persist to afflict them for not keeping their wonted Course, when some invincible Impediment hath hindred. If we leave Nature, and look into Art, the Work-man hath in his Heart a Purpose, he carrieth in mind the whole Form which his Work should have; there wanteth not him Skill and Desire to bring his Labour to the best effect, only the Matter which he hath to work on is unframable. This Necessity excuseth him; so that nothing is derogated from his Credit, although much of his Work's perfection be found wanting. Touching Actions of Common Life, there is not any Defence more favourably heard than theirs, who alledge sincerely for themselves. That they did as Necessity constrained them. For when the Mind is rightly ordered and affected as it should be, in case some external Impediment crossing well-advised Desires, shall potently draw Men to leave what they principally wish, and to take a Course which they would not,* 1.51 if their Choyce were free; what Necessity forceth Men unto, the same in This Case it maintaineth, as long as nothing is committed sim∣ply in it self evil, nothing absolutely sinful or wicked, nothing repugnant to that Immetable Law, whereby, whatsoever is condemned as Evil, can never any way be made Good. The casting away of Things profitable for the sustenance of Man's Life, is an unthankful Abuse of the Fruits of God's good Providence towards Mankind. * 1.52 Which Consideration, for all that, did not hinder Saint Paul from throwing Corn into the Sea, when care of saving Mens Lives made it necessary, to loose that which else had been better saved. Neither was this to do Evil, to the end that Good might come of it; For of Two such Evils, being not both evitable, the choyce of the Less is not Evil. And Evils must be in our constructions judged inevitable, if there be no apparent or∣dinary way to avoid them; Because, where Counsel and Advice bear rule, of God's ex∣traordinary

Power, without extraordinary Warrant, we cannot presume. In Civil Af∣fairs, to declare what sway Necessity hath ever been accustomed to bear, were labour infinite. The Laws of all States and Kingdoms in the World have scarcely of any thing more common use: Should then only the Church shew it self inhuman and stern, ab∣solutely urging a rigorous observation of Spiritual Ordinances, without relaxation or exception, what Necessity soever happen? We know the contrary Practise to have been commended by him,* 1.53 upon the warrant of whose Judgement the Church, most of all delighted with merciful and moderate courses, doth the ostner condescend unto like equity, permitting in cases of Necessity that, which otherwise it disalloweth and forbid∣deth. Cases of Necessity being sometime but urgent, sometime extream, the conside∣ration of Publick Utility is with very good advice judged at the least equivalent with the easier kinde of Necessity.* 1.54 Now that which causeth numbers to storm against some ne∣cessary tolerations, which they should rather let pass with silence, considering that in Polity, as well Ecclesiastical as Civil, there are and will be always Evils, which no art of man can cure, breaches and leaks moe than man's wit hath hands to stop; that which maketh odious unto them many things, wherein notwithstanding the truth is, that very just regard hath been had of the Publick good; that which in a great part of the weigh∣tiest Causes belonging to this present Controversie, hath insnared the Judgments both of sundry good, and of some well learned men, is the manifest truth of certain general Principles, whereupon the Ordinances that serve for usual practise in the Church of God are grounded. Which Principles men knowing to be most sound, and that the or∣dinary practise accordingly framed is good, whatsoever is over and besides that ordina∣ry, the same they judge repugnant to those true Principles. The cause of which Error is Ignorance, what restraints and limitations all such Principles have, in regard of so ma∣nifold varieties,* 1.55 as the matter whereunto they are applyable, doth commonly afford. These varieties are not known but by much experience, from whence to draw the true bounds of all Principles, to discern how farr forth they take effect, to see where and why they fail, to apprehend by what degrees and means they lead to the practise of things in show, though not indeed repugnant and contrary one to another, requireth more sharpness of Wit, more intricate circuitions of Discourse, more industry and depth of Judgment, than common Ability doth yield. So that general Rules, til their limits be fully known, (especially in matter of Publick and Ecclesiastical affairs) are, by reason of the manifold secret Exceptions which lye hidden in them, no other to the eye of man's understanding, than Cloudy mists cast before the eye of Common sense. They that walk in darkness know not whither they go. And even as little is their certainty, whose opinions Generalities only do guide. With gross and popular Capacities nothing doth more prevail, than unlimited Generalities, because of their plainness at the first fights nothing less with men of Exact Judgment, because such Rules are not safe to be trusted over-farr. General Laws are like general Rules of Physick, according whereunto, as no Wise man will desire himself to be cured, if there be joyned with his Disease some special Accident, in regard whereof that whereby others in the same Insirmity, but without the like Accident, recover health, would be to him either hurtful, or at the least unprofitable: So we must not, under a colourable commendation of holy Ordinances in the Church, and of reasonable causes whereupon they have been grounded for the Common good, imagine that all men's cases ought to have one measure. Not with∣out singular wisdom therefore it hath been provided, That as the ordinary course of Common affairs is disposed of by General Laws, so likewise mens rarer incident Ne∣cessities and utilities should be with special equity considered. From hence it is, that so many Priviledges, Immunities, Exceptions, and Dispensations have been always with great equity and reason granted, not to turn the edge of Justice, not to make void at certain times, and in certain men, through meer voluntary grace or benevolence, that which continually and universally should be of force (as some men understand it) but in very truth to practise General Laws according to their right meaning. We see in Contracts, and other dealings which daily pass between man and man, that, to the utter undoing of some, many things by strictness of Law may be done, which equity and honest meaning forbiddeth. Not that the Law is unjust, but un∣perfect; nor Equity against, but above the Law; binding mens Consciences in things which Law cannot reach unto. Will any man say, That the vertue of private Equity is

opposite and repugnant to that Law, the silence whereof it supplieth in all such private Dealing? No more is publick Equity against the Law of publick Affaires; albeit the one permit unto some, in special Considerations, that which the other, agreeably with general Rules of Justice, doth in general sort forbid. For, sith all good Laws are the Voyces of right Reason, which is the Instrument wherewith God will have the World guided; and impossible it is, that Right should withstand Right; it must follow, that Principles and Rules of Justice, be they never so generally uttered, do no less effectually intend, then if they did plainly express an Exception of all Particulars, wherein their literal Practise might any way prejudice Equity. And because it is natural unto all men to wish their own extraordinary Benefit, when they think they have reasonable Inducements so to do; and no man can be presumed a competent Judge what Equity doth require in his own Case: the likeliest Mean whereby the wit of man can provide, that he which useth the benefit of any special benignity above the common course of others, may enjoy it with good Conscience, and not against the true purpose of Laws, which in outward shew are contrary, must needs be to arm with Authority some fit both for Quality and Place to administer that, which in every such particular shall appear a∣greeable with Equity: wherein, as it cannot be denyed, but that sometimes the practise of such Jurisdiction may swarve through errour even into the very best, and for other respects, where less Integrity is. So the watchfullest Observers of Incon∣veniences that way growing, and the readiest to urge them in disgrace of authorized Proceedings, do very well know, that the disposition of these things resteth not now in the hands of Popes, who live in no Worldly awe or subjection, but is committed to them whom Law may at all times bridle, and Superiour power controll; yea to them also in such sort, that Law it self hath set down, to what Persons, in what Causes, with what Circumstances, almost every faculty or favour shall be granted, leaving in a manner nothing unto them, more than only to deliver what is already given by Law. Which maketh it by many degrees less reasonable, that under pretence of inconveniences so easily stopped, if any did grow, and so well prevented, that none may, men should be altogether barred of the liberty that Law with equity and reason grant∣eth. These things therefore considered, we lastly require, That it may not seem hard, if in Cases of Necessity, or for Common utilities sake, certain profitable Ordi∣nances sometimes be released, rather than all men, always, strictly bound to the gene∣ral rigor thereof.

10. Now where the Word of God leaveth the Church to make choyce of her own Ordinances,* 1.56 if against those things which have been received with great rea∣son, or against that which the Antient practise of the Church hath continued time out of mind, or against such Ordinances as the Power and Authority of that Church under which we live hath in it self devised, for the Publick good, or against the di∣scretion of the Church in mitigating sometimes with favourable Equity, that rigour which otherwise the literal generality of Ecclesiastical Laws hath judged to be more convenient and meet, if against all this it should be free for men to reprove, to disgrace, to reject at their own liberty what they see done and practised accord∣ing to Order set down; if in so great varietie of ways, as the wit of man is easily able to finde out towards any purpose; and in so great liking as all men especially have unto those Inventions, whereby some one shall seem to have been more inlightned from above than many thousands, the Church did give every man licence to follow what himself imagineth that Gods Spirit doth reveal unto him, or what he supposeth that God is likely to have revealed to some special Person, whose Vertues deserve to be highly esteemed. What other effect could hereupon ensue, but the utter confusion of his Church, under pretence of being taught, led, and guided by his Spirit? the gifts and graces whereof do so naturally all tend unto Common peace, that where such singularity is, they, whose Hearts it possesseth, ought to suspect it the more, in as much as if it did come of God, and should for that cause prevail with others, the same God which revealeth it to them, would also give them power of confirming it unto others, either with miraculous operation, or with strong and invincible remon∣strance of sound Reason, such as whereby it might appear that God would indeed have all mens Judgments give place unto it; whereas now the errour and unsufficience

of their Arguments doth make it on the contrary side against them a strong presump∣tion, that God hath not moved their hearts to think such things, as he hath not ena∣bled them to prove. And so from Rules of general Direction it resteth, that now we descend to a more distinct explication of Particulars, wherein those Rules have their special efficacy.

* 1.5711. Solemne Duties of Publick Service to be done unto God, must have their places set and prepared in such sort, as beseemeth actions of that regard. A∣dam, even during the space of his small continuance in Paradise, had (a 1.58)where to present himself before the Lord. Adam's Sons had out of Paradise in like sort (b 1.59)whither to bring their Sacrifices. The Patriarks used (c 1.60)Altars, and (d 1.61)Moun∣tains, and (e 1.62)Groves, to the self-same purpose. In the vast Wilderness, when the People of God had themselves no settled Habitation, yet a movable (f 1.63)Ta∣bernacle they were commanded of God to make. The like Charge was gi∣ven them against the time they should come to settle themselves in the Land which had been promised unto their Fathers, (g 1.64)Te shall seek that Place which the Lord your God shall chuse. When God had chosen Ierusalem, and in Ierusa∣lem Mount (h 1.65)Moriah there to have his standing Habitation made, it was in the chiefest of (i 1.66)Davids desires to have performed so good a work. His grief was no less, that he could not have the honour to builde God a Temple, than their anger is at this day, who bite asunder their own tongues with very wrath, that they have not as yet the Power to pull down the Temples which they never built, and to level them with the ground. It was no mean thing which he purpo∣sed. To perform a work so majestical and stately was no small Charge. There∣fore he incited all men unto bountiful Contribution,* 1.67 and procured towards it with all his Power, Gold, Silver, Brass, Iron, Wood, Precious Stones, in great abundance.* 1.68 Yea moreover, Because I have (saith David) a joy in the House of my God, I have of my own Gold and Silver, besides all that I have prepared for the House of the Sanctuary, given to the House of my God three thousand Talents of Gold, even the Gold of Ophir, seven thousand Talents of fined Silver. After the o∣verthrow of this first House of God, a second was instead thereof erected, but with so great odds,* 1.69 that they went which had seen the former, and beheld how much this later came behinde it, the beauty whereof notwithstanding was such, that even This was also the wonder of the whole World. Besides which Temple, there were both in other parts of the Land, and even in Ierusalem, by process of time, no small number of Synagogues for men to resort unto. Our Saviour himself, and af∣ter him the Apostles frequented both the one and the other. The Church of Christ which was in Ierusalem, and held that Profession which had not the Pub∣lick allowance and countenance of Authority, could not so long use the exercise of Christian Religion but in private only.* 1.70 So that as Jews they had access to the Temple and Synagogues, where God was served after the Custom of the Law, but for that which they did as Christians, they were of necessity forced other where to assemble themselves. And as God gave increase to his Church, they sought out both there and abroad for that purpose not the fittest (for so the times would not suffer them to do) but the safest places they could. In process of time, some while•• by sufferance, some whiles by special leave and favour, they began to erect to them∣selves Oratories, not in any sumptuous or stately manner; which neither was pos∣sible, by reason of the poor estate of the Church, and had been perilous in regard of the World's envy towards them. At length, when it pleased God to raise up Kings and Emperours favouring sincerely the Christian Truth, that which the Church before either could not, or durst not do, was with all alacrity performed. Tem∣ples were in all Places erected, No cost was spared, nothing judged too dear which that way should be spent. The whole World did seem to exult, that it had occasi∣on of pouring out Gifts to so blessed a purpose. That chearful Devotion which Da∣vid this way did exceedingly delight to behold, and wish that the same in the Jewish People might be perpetual,* 1.71 was then in Christian People every where to be seen. Their Actions, till this day always accustomed to be spoken of with great honour, are now called openly into question. They, and as many as have been followers of their Example in That thing; we especially that worship God, ei∣ther

in Temples which their hands made, or which other men sithence have framed by the like pattern, are in that respect charged no less then with the sin of Idolatry. Our Churches in the foam of that good spirit, which directeth such fiery tongues, they term spitefully the Temples of Baal, idle Synagogues, abominable Styes.

12. Wherein the first thing which moveth them thus to cast up their poysons,* 1.72 are certain Solemnities usual at the first erection of Churches. Now although the same should be blame-worthy, yet this Age (thanks be to God) hath reasonably well for-born to incurr the danger of any such blame. It cannot be laid unto many mens charge at this day living, either that they have been so curious, as to trouble the Bishops with placing the first Stone in the Churches they built; or so scrupulous, as af∣ter the erection of them, to make any great ado for their Dedication. In which kind notwithstanding as we do neither allow unmeet, nor purpose the stiff defence of any unnecessary,* 1.73 Custom heretofore received, so we know no reason where∣fore Churches should be the worse, if at the first erecting of them, at the ma∣king of them publick, at the time when they are delivered, as it were, into God's own possession, and when the use whereunto they shall ever serve is esta∣blished, Ceremonies sit to betoken such intents, and to accompany such Actions be usual, as (a 1.74)in the purest times they have been. When (b 1.75)Constantine had finished an House for the Service of God at Ierusalem, the Dedication he judg∣ed a matter not unworthy, about the solemn performance whereof, the greatest part of the Bishops in Christendom should meet together. Which thing they did at the Emperors motion, each most willingly setting forth that Action to their pow∣er, some with Orations, some with Sermons, some with the sacrifice of Prayers unto God for the peace of the World, for the Churches safety, for the Emperour's and his Childrens good. (c 1.76)By Athanasius the like is recorded concerning a Bishop of Alexandria, in a work of the like devout magnificence. So that whether Em∣perours or Bishops in those days were Church-founders, the solemn Dedication of Churches they thought not to be a work in it self either vain, or superstitious. Can we judge it a thing seemly for any man to go about the building of an House to the God of Heaven with no other appearance, than if his end were to rear up a Kitch∣en, or Parlour, for his own use? Or when a work of such nature is finished, remain∣eth there nothing but presently to use it; and so an end? It behoveth that the place where God shall be served by the whole Church, be a publick place, for the avoid∣ing of Privy Conventicles, which, covered with pretence of Religion, may serve un∣to dangerous practises. Yea, though such Assemblies be had indeed for Religi∣ons sake; hurtful nevertheless they may easily prove, as well in regard of their fitness to serve the turn of Hereticks, and such as privily will soonest adventure to instill their poyson into mens minds; as also for the occasion, which thereby is gi∣ven to malicious persons, both of suspecting, and of traducing with more coloura∣ble shew those Actions, which in themselves being holy, should be so ordered, that no man might probably otherwise think of them. Which considerations have by so much the greater waight, for that of these inconveniences the Church heretofore had so plain experience when Christian men were driven to use Secret Meetings, because the liberty of Publick places was not granted them. There are which hold, that the presence of a Christian multitude, and the Duties of Religion performed amongst them, do make the place of their Assembly publick; even as the presence of the King and his Retinue maketh any mans House a Court. But this I take to be an errour, in as much as the only thing which maketh any Place publick, is the publick assignment thereof unto such Duties. As for the Multitude there as∣sembled, or the Duties which they perform, it doth not appear how either should be of force to insuse any such Prerogative. Not doth the solemn Dedication of Churches serve only to make them publick, but farther also to surrender up that right which otherwise their Founders might have in them, and to make God himself their Owner. For which cause,* 1.77 at the Erection and Consecration as well of the Tabernacle, as of the Temple, it pleased the Almighty to give a manifest sign that he took possession of both. Finally,* 1.78 it not fi••th in solemn manner the Holy and Religious use where∣unto it is intended such Houses shall be put.* 1.79 These things the wisdom of Solomon did not account superfluous. He knew how easily that which was meant should be

holy and sacred, might be drawn from the use whereunto it was first provided; he knew how bold men are to take even from God himself, how hardly that House would be kept from impious profanation, he knew; and right wisely therefore endea∣voured by such Solemnities to leave in the minds of men that impression,* 1.80 which might somewhat restrain their boldness, and nourish a reverend affection towards the House of God. For which cause when the first House was destroyed, and a new in the stead there∣of erected by the Children of Israel after their return from captivity, they kept the dedi∣cation even of this House also with joy.* 1.81

* 1.82The Argument which our Saviour useth against Prophaners of the Temple, he ta∣keth from the use whereunto it was with Solemnity consecrated. And as the Pro∣phet Ieremy forbiddeth the carrying of Burdens on the Sabbath,* 1.83 because that was a Sanctified day: So because the Temple was a Place sanctified, our Lord would not suffer,* 1.84 no not the carriage of a Vessel through the Temple: These two Com∣mandements therefore are in the Law conjoyned,* 1.85 Ye shall keep my Sabbaths, and reve∣rence my Santuary.* 1.86 Out of those the Apostles words, Have ye not Houses to eat and drink in? albeit Temples, such as now, were not then erected for that exercise of Christian Religion,* 1.87 it hath been nevertheless not absurdly conceived, that he teacheth what difference should be made between House and House, that what is fit for the Dwelling Place of God, and what for Mans Habitation be sheweth•• requireth that Christian men at their Own home take Common food, and in the House of the Lord none but that food which is heavenly; he instructeth them, that as in the one place they use to refresh their Bodies, so they may in the other learn to seek the nou∣rishment of their Souls; and as there they sustain Temporal life, so here they would learn to make provision for Eternal. Christ could not suffer that the Temple should serve for a place of Mart, not the Apostle of Christ, that the Church should be made an Inne. When therefore we sanctifie or hallow Churches, that which we do as ooly to testifie that we make them Places of publick resort, that we invest God himself with them, that we sever them from Common uses. In which action, other Solem∣nities than such as are decent and fit for that purpose we approve none. Indeed we condemn not all as unmeet, the like whereunto have either been devised or used haply amongst Idolaters. For why should conformity with them in matter of Opinion be lawful, when they think that which is true, if in action, when they do that which is meet, it be uot lawful to be like unto them? Are we to forsake any true Opinion, be∣cause Idolaters have maintained it? or to shun any requisite action, only because we have in the practise thereof been prevented by Idolaters. It is no impossible thing, but that sometimes they may judge as tightly what is decent about such external affairs of God, as in greater things what is true. Not therefore whatsoever Idolaters have either thought or done, but let whatsoever they have either thought or done idolatrously, be so far forth abhorred. For of that which is good even in evil things, God is Author.

* 1.8813. Touching the names of Angels and Saints, whereby the most of our Churches are called; as the custome of so naming them is very antient, so neither was the cause thereof at the first, nor is the use and continuance with us at this present hurtful. That Churches were consecrated unto none but the Lord only, the very General name it self doth sufficiently shew,* 1.89 is as much as by plain Grammatical construction, Church doth signifie no other thing than the Lords House. And because the multitude, as of Per∣sons, so of things particular causeth variety of Proper names to be devised for Distin∣ction sake, Founders of Churches did herein that which best liked their own conceit at the present time; yet each intending, that as oft as those Buildings came to be men∣tioned, the name should put men in mind of some memorable thing or person. Thus therefore it cometh to pass, that all Churches have had their names, (h) 1.90 some as me∣morials of peace, some of wisdom, some in memory of the Trinity it self, some of Christ under sundry Titles; of the blessed Virgin not a few, many of one Apostle, Saint, or Martyr, many of all. In which respect their commendable purpose being not of every one understood, they have been in latter ages, construed as though they had superstitiously meant, either that those places which where deno∣minated of Angels and Saints, should serve for the worship of so glorious Creatures, or else those glorified Creatures, for defence, protection, and patronage of such places.

A thing which the Antients do utterly disclaim. To them saith St. Augustine,* 1.91 appoint no Churches, because they are not to us as Gods. Again, The Nations to their Gods erected Temples, we not Temples unto our Martyrs as unto Gods, but Memorials as unto dead men, whose spirits with God are still living. Divers considerations there are, for which Christian Churches might first take their names of Saints: as either because by the Ministry of Saints it pleased God there to shew some rare effect of his power; or else in regard of death, which those Saints having suffered for the testimony of Jesus Christ, did thereby make the places where they dyed vénerable; or thirdly, for that it liked good and vertuous men to give such occasion of mentioning them often, to the end that the naming of their Persons might cause enquiry to be made, and me∣ditation to be had of their vertues. Wherefore, seeing that we cannot justly ac∣count it Superstition, to give unto Churches those sore-reheased names, as memo∣rials either of holy Persons or Things; if it be plain that their Founders did with such meaning name thém, shall not we, in otherwise taking them, offer them inju∣ry? Or if it be obscure or uncertain what they meant, yet this construction being more favourable, Charity (I hope) constraineth no man which standeth doubtful of their minds, to lean to the hardest and worst interpretation that their words can carry. Yea, although it were clear, that they all (for the error of some is manifest in this behalf) had therein a supertitious intent, Wherefore should their fault preju∣dice us, who (as all men know) do use by way of mere Distinction the names which they of Superstition gave? In the use of those names whereby we distinguish both days and months, are we culpable of Superstition, because they were, who first invented them? The sign Castor and Pallux superstitiously given unto that Ship where∣in the Apostle sailed, polluteth not the Evangelists pen,* 1.92 who thereby doth but distin∣guish that Ship from others. If to Daniel there had been given no other name, but only Beltisbazzar,* 1.93 given him in honour of the Babylonian Idol Belti, Should their Ido∣latry, which were the Authors of that Name, cleave unto every man which had so termed him by way of personal difference only? Were it not to satisfie the minds of the simpler sort of men, these nice curiosities are not worthy the labour which we bestow to answer them.

14. The like unto this is a fancy,* 1.94 which they have against the fashion of our Churches, as being framed according to the pattern of the Jewish Temple. A fault no less grievous, if so be it were true, than if some King should build his Mansion∣house by the model of Solomons Palace. So far forth as our Churches and their Temple have one end, What should lett, but that they may lawfully have one from? The Temple was for Sacrifice, and therefore had Rooms to that purpose, such as ours have none. Our Churches are places provided, that the people might there assemble themselves in due and decent manner, according to their several degrees and orders. Which thing being common unto us with Jews, we have in this respect our Churches divided by certain partitions, although not so many in number as theirs. They had their several for Heathen Nations, their several for the people of their own Nation, their several for Men, their several for Women, their several for their Priests, and for the High Priest alone their several. There being in ours for local distin∣ction between the Clergy and the rest (which yet we do not with any great strictness or curiosity observe neither) but one partition, the cause whereof at the first (as it seem∣eth) was, that as many as were capable of the holy Mysteries, might there assemble themselves, and no other creep in amongst them; this is now made a matter so hainous, as if our Religion thereby were become even plain Judaism, and as though we retained a Most Holy Place, whereinto there might not any but the High Priest alone enter, ac∣couling to the custome of the Jews.

15. Some it highly displeaseth, that so great expences this way are imployed:* 1.95 The Mother of such Magnificence (they think) is but only a proud ambitious desire to be spoken of far and pride. Suppose we that God himself delighteth to dwell sumptuously? or taketh pleasure in chargeable p••mp? No; Then was the Lord most acceptably served, when his Temples were rooms borrowed within the houses of poor men. This was suita∣ble unto the nakedness of Iesus Christ, and the simplicity of his Gospel. What thoughts or cogitations they had which were Authors of those things, the use and benefit whereof hath descended unto our selves, as we do not know, so we need not

search. It commeth (we grant) may times to pass, that the works of men being the same, their drifts and purposes therein are divers. The charge of Herod about the Temple of God was ambitious; yet Solomon's vertuous, Constantine's holy. But howsoever their hearts are disposed by whom any such thing is done in the World, shall we think that it baneth the work which they leave behind them, or taken away from others the use and benefit thereof? Touching God himself, hath he any where revealed, that it is his delight to dwell beggerly? and that he taketh no pleasure to be worshipped, saving only in poor Cottages? Even then was the Lord at acceptably honoured of his people as ever, when the statelyest places and things in the whole World were sought out to adorn his Temple.* 1.96 This is most suitable, decent, and fit for the greatness of Jesus Christ, for the sublimity of his Gospel, except we think of Christ and his Gospel as (a 1.97)the Officers of Iulian did. As therefore the Son of Syrach giveth verdict concerning those things, which God hath wrought, (b 1.98)A man need not say, This is worse than that, this more acceptable to God, that less; for in their season they are all worthy praise: the like we may also conclude, as touching these two so contrary ways of providing, in meaner or in costlier sort, for the honour of Almighty God, A man need not say, This is worse than that, this more acceptable to God, that less; for with him they are in their season both allowable; the one, when the state of the Church is poor; the other, when God hath enriched it with plenty. When they, which had seen the beauty of the first Temple, built by Solomon in the days of his great prosperity and peace, beheld how farr it excelled the second, which had not Builders of like ability, the tears of their grieved eyes the Prophets (c 1.99)endeavoured with comforts to wipe away. Where∣as if the House of God were by so much the more perfect, by how much the glory thereof is less, they should have done better to rejoyce than weep, their Prophets better to reprove than comfort. It being objected against the Church in the times of universal persecution, that her Service done to God was not solemnly performed in Temples fit for the honour of Divine Majesty, their most convenient answer was, that (d 1.100)The best Temples which we can dedicate to God, are our sanctified Souls and Bodies. Whereby it plainly appeareth, how the Fathers, when they were up∣braided with that defect, comforted themselves with the meditation of Gods most gracious and merciful nature, Who did not therefore the less accept of their hearty affection and zeal rather, than took any great delight, or imagined any high per∣fection in such their want of external Ornaments, which when they wanted, the cause was their only lack of ability; ability serving, they wanted them not. Be∣fore the Emperour Constantines time,* 1.101 under Severus, Gardian, Philip, and Galie∣nus, the state of Christian affairs being tolerable, the sonner Buildings which were but of mean and small estate contented them not; spacious and ample Churches they erected throughout every City. No Envy was able to be their hindrance, no practise of Satan or fraud of men available against their proceedings herein, while they continued as yet worthy to feel the aide of the arm of God extended over them for their safety.* 1.102 These Churches Dioclesian caused by solemn Edict to be afterwards overthrown. Maximinus with like authority giving leave to erect them, the hearts of all men were even rapt with Divine joy, to see those places, which tyrannous impiety had laid waste, recovered, as it were, out of mortal calami∣ty,* 1.103 Churches reared up to an height immeasurable, and adorned with far more beauty in their restauration than their Founders before had given them. Whereby we see, how most Christian minds stood then affected, we see how joyful they were to behold the sumptuous stateliness of Houses built unto Gods glory. If we should, over and besides this, alledge the care which was had, that all things about the Ta∣bernacle of Moses might be as beautiful, gorgeous, and rich, as Art could make them; or what travel and cost was bestowed, that the goodliness of the Temple might be a Spectacle of admiration to all the world; this, they will say, was figura∣tive, and served by Gods appointment but for a time, to shadow out the true ever∣lasting glory of a more Divine Sanctuary; whereinto Christ being long fithence en∣tred, it seemeth that all those curious exornations should rather cease. Which thing we also our selves would grant, if the use thereof had been meetly and only mystical. But, sith the Prophet David doth mention a natural conveniency which

such kind of bounteous Expences have, as well for that we do thereby give unto God a testimony of our chearful affection,* 1.104 which thinketh nothing too dear to be bestowed about the furniture of his Service, as also because it serveth to the world for a witness of his Almightiness,* 1.105 whom we outwardly honour with the chiefest of outward things, as being of all things Himself incomparably the greatest. Be∣sides, were it not also strange, if God should have made such store of glorious Crea¦tures on Earth, and leave them all to be consumed in Secular vanity, allowing none but the baser sort to be imployed in his own service?* 1.106 To set forth the Majesty of Kings, his Vicegerents in this world, the most gorgeous and rare treasures which the world hath, are procured. We think, belike,* 1.107 that he will accept what the meanest of them would disdain. If there be great care to build and beautifie these corruptible Sanctuaries, little or none, that the living Temples of the Holy Ghost, the dearly redeemed Souls of the people of God may be edified; huge expences upon Timber and Stone, but towards the relief of the poor, small devotion; Cost this way infinite, and in the mean while Charity cold: we have in such case just oc∣casion to make complaint as Saint Ierom did,* 1.108 The walls of the Church there are ••∣now contented to build, and to underset it with goodly Pillars, the Marbles are polished, the Roofs shine with Gold, the Altar hath Precious Stones to adorn it; and of Christs Ministers no choyce at all.* 1.109 The same Ierom, both in that place and elsewhere, debaseth with like intent the glory of such Magnificence (a thing whereunto mens affections in those times needed no spu••r) thereby to extoll the necessity sometimes of Charity and Alms, sometimes of other the most principal Duties belonging unto Christian men; which Duties were neither so highly esteemed as they ought, and being compared with that in question, the directest Sentence we can give of them both, as unto me it seem∣eth, is this, God who requireth the one as necessary, accepteth the other also as being an honourable work.

16. Our opinion concerning the force and vertue which such Places have,* 1.110 is, I trust, without any blemish or stain of Heresie. Churches receive, as every thing else, their chief perfection from the end whereunto they serve. Which end being the publick worship of God, they are, in this consideration, Houses of greater Dignity, than any provided for meaner purposes. For which cause they seem after a sort even to mourn, as being injured and defrauded of their right, when places, not sanctifi∣ed as they are, prevent them unnecessarily in that preheminence and honour. Whereby also it doth come to pass, that the Service of God hath not then it self such perfection of grace and comeliness, as when the dignity of place which it wisheth for doth concurr. Again, albeit the true worship of God be to God in it self accept∣able, who respecteth not so much in what place, as with what affection he is served; and therefore Moses in the midst of the Sea, Iob on the Dunghil, Ezechias in Bed, Ieremy in Mire, Ionas in the Whale, Daniel in the Den, the Children in the Furnace, the Thief on the Cross, Peter and Paul in Prison, calling unto God, were heard,* 1.111 as S. Basil noteth: manifest notwithstanding it is, that the very majesty and holyness of the place where God is worshipped, hath in regard of us great vertue, force and effica∣cy, for that it serveth as a sensible help to stirr up devotion, and in that respect, no doubt, bettereth even our holiest and best actions in this kind. As therefore we every where exhort all men to worship God; even so, for performance of this Service by the people of God assembled, we think not any place so good as the Church, neither any exhortation so sit as that of David, O worship the Lord in the beauty of holiness.* 1.112

17. For of our Churches thus it becometh us to esteem,* 1.113 howsoever others rapt with the pang of a furious zeal, do pour out against them devout blasphemies, cry∣ing, (a 1.114)Down with them, down with them, even to the very ground; For to Idolatry they have been abused. And the places where Idols have been worshipped, are by (b 1.115)the Law of God devote to utter destruction. For extentions of which Law, the (c 1.116)Kings that were godly, as Asa, Jehosaphat, Ezechia, Josia, destroyed all the High places, Altars, and Groves, which had been erected in Juda and Israel. He that said, Thou shalt have no other gods before my face, hath likewise said, Thou shalt utterly deface and destroy all these Synagogues and places where such Idols have been worshipped. This Law containeth the Temporal punishment which God hath set down, and willeth that

men execute, for the breach of the other Law. They which spare them therefore, do but reserve, as the Hypocrite Saul did, exterable things, to worship God withall. The truth is, that as no man serveth God, and loveth him not; so neither can any man sincerely love God, and not extreamly abhor that sin, which is the highest degree of Treason against the Supream Guide and Monarch of the whole world, with whose Divine Authority and Power it investeth others. By means whereof the state of Idolaters is two wayes miserable. First, In that which they worship, (a 1.117)they find no succour; and secondly, At his hands whom they ought to serve, there is no other thing to be looked for, but the effects of most just displeasure, the (b 1.118)withdrawing of Grace, (c 1.119)dereliction in this world, and in the world to come (d 1.120)con∣fusion. (e 1.121)Paul and Barnabas, when Infidels admiring their vertues went about to sa∣crifice unto them, rent their Garments in token of horrour, and, as frighted persons, run crying thorow the press of the people, O men, wherefore doy•• these things? They knew the force of that dreadful (f 1.122)Curse whereunto Idolatry maketh subject. Nor is there cause why the guilty sustaining the same, should grudge or complain of Injustice. For, whatsoever Evil befalleth in that respect, (g 1.123)themselves have made themselves worthy to suffer it. As for those things either whereon, or else wherewith Superstiti∣on worketh, polluted they are by such abuse, and deprived of that Dignity which their Nature delighteth in. For there is nothing which doth not grieve, and, as it were, even loath it self, whensoever iniquity causeth it to serve unto vile purposes Idolatry therefore maketh, whatsoever it toucheth, the worse. Howbeit sith Crea∣tures which have no understanding can shew no will; and where no will is, there is no sin; and only that which sinneth, is subject to punishment; Which way should any such Creature be punishable by the Law of God? There may be cause sometime to abolish or to extiguish them, But surely, never by way of punishment to the things themselves. Yea farther, howsoever the Law of Moses did punish Idolaters, we find not that God hath appointed for us any definite or certain temporal judgment, which the Christian Magistrate is of necessity for ever bound to execute upon Offenders in that kind, much less upon things that way abused as mere instruments. For what God did command touching Canaan, the same concerneth not us any otherwise than only as a fearful pattern of his just displeasure and wrath against sinful Nations. It teach∣eth us, how God thought good to plague and afflict them; it doth not appoint in what form and manner we ought to punish the sin of Idolaty in all others. Unless they will say, that because the Israelites were commanded to make no Covenant with the people of that Land, therefore Leagues and Truces made between Superstitious Persons, and such as serve God aright, are unlawful altogether; or, because God commanded the Israelites to smite the Inhabitants of Canaan, and to root them out, that therefore reformed Churches are bound to put all others to the edge of the sword. Now whereas Commandment was also given to destroy all places where the Ca∣naanites had served their gods,* 1.124 and not to convert any one of them to the honour of the true God: this Precept had reference unto a special intent and purpose, which was, that there should be but one only Place in the whole Land, whereunto the People might bring such Offerings, Gifts, and Sacrifices, as their Levitical Law did require. By which Law, severe charge was given them in that respect, not to convert those places to the worship of the living God, where Nations before them had served Idols,* 1.125 But to seek the place which the Lord their God should chuse out of all their Tribes. Besides, it is reason we should likewise consider how great a difference there is be∣tween their proceedings, who erect a new Common-wealth, which is to have nei∣ther People nor Law, neither Regiment nor Religion the same that was, and theirs, who only reform a decayed estate, by reducing it to that perfection from which it hath swarved. In this case we are to retain as much, in the other as little of former things as we may. Sith therefore Examples have not generally the force of Laws which all men ought to keep, but of Counsels only and Perswasions not amiss to be followed by them whose Case is the like, surely where Cases are so unlike as theirs and ours, I see not how that which they did, should induce, much less any way enforce us to the same practise, especially considering that Groves and Hill-altars were, while they did remain, both dangerous in regard of the secret access, which People, super∣stitiously given, might have always thereunto with ease; neither could they remain∣ing

serve with any fitness unto better purpose: whereas our Temples (their former abuse being by order of Law removed) are not only free from such peril, but withall so conveniently framed for the people of God to serve and honour him therein; that no man beholding them, can chuse but think it exceeding great pity they should be ever any otherwise employed. Yea but the Cattel of Amalek (you will say) were fit for sa∣crifice; and this was the very conceit which sometime deceived Soul. It was so. Nor do I any thing doubt, but that Saul upon this conceit might even lawfully have offer∣ed to God those reserved spoyls, had not the Lord in that particular case given special charge to the contrary. And therefore notwithstanding the commandement of Israel to destroy Canaanites, Idolaters may be converied and live: So the Temples which have served Idolatry as Instruments, may be sanctified again and continue, albeit, to Israel commandement have been given that they should destroy all Idolatrous places in their Lead; and to the good Kings of Israel commendation for fulfilling, to the evil for diso∣beying the same Commandement, sometimes punishment, always sharp and severe re∣proof hath even from the Lord himself befallen. Thus much it may suffice to have writ∣ten in defence of those Christian Oratories, the overthrow and ruine whereof is desired, not now by Infidels, Pagans, or Turks, but by a special refined Sect of Christian Belie∣vers; pretending themselves exceedingly grieved at our Solemnities in erecting Chur∣ches, at the Names which we suffer them to hold, at their form and fashion, at the stateliness of them and costliness, at the opinion which we have of them, and at the ma∣nifold supertitious abuses whereunto they have been put.

18. Places of publick resort being thus provided for,* 1.126 our repair thither is especially for mutual conference, and as it were commerce to be had between God and us. Because therefore want (a 1.127) of the knowledge of God is the cause of all iniquity amongst men, as contrariwise, the ground of all our happiness, and the seed of whatso∣ever perfect vertue groweth from us, is a right opinion touching things divine, this kind of knowledge we may justly set down for the first and chiefest thing which God imparteth unto his People, and our duty of receiving this at his merciful hands, for the first of those religious Offices wherewith we publickly honour him on earth. For the instruction therefore of all sorts of men to eternal life, it is necessary, that the sacred and saving truth of God be openly published unto them. Which open publication of heavenly mysteries, is by an excellency termed preaching. For otherwise there is not any thing publickly notified, but we may in that respect, rightly and properly say it is preached. So that when the School of God doth use it as a word of Art,* 1.128 we are accordingly to understand it with restraint to such special matter as that School is ac∣customed to publish. We find not in the World any People that have lived altoge∣ther without Religion. And yet this duty of Religion, which provideth that pub∣lickly all sorts of men may be instructed in the fear of God, is to the Church of God, and hath been always so peculiar, that none of the Heathens, how curious* 1.129 soever in searching out all kinds of outward Ceremonies like to ours, could ever once so much as endeavour to resemble herein the Churches care for the endless good of her Children. Ways of teaching there have been sundry always usual in Gods Church.* 1.130 For the first introduction of youth, to the knowledge of God, the Jews even till this day have their Catechisms. With Religion it fareth as with other Sciences, the first delivery of the Elements thereof must, for like considera∣tion, (b 1.131)be framed according to the weak and slender capacity of young Beginners: unto which manner of teaching Principles in Christianity, the Apostle in the sixth to the

Hebrews is himself understood to allude. For this cause therefore, as the Decalogue of Moses declareth summarily those things which we ought to do; the Prayer of our Lord, whatsoever we should request or desire:* 1.132 so either by the Apostles, or at the least-wise out of their Writings, we have the substance of Christian Belief compendiously drawn in∣to few and short Articles, to the end that the weakness of no mans wit might either hinder altogether the knowledge, or excuse the utter ignorance of needful things. Such as were trained up in these Rudiments, and were so made fit to be afterward by Baptism received into the Church, the Fathers usually in their Writings do term Hea∣rers; as having no farther communion or fellowship with the Church,* 1.133 than only this, that they were admitted to hear the Principles of Christian Faith made plain unto them. Catechizing may be in Schools, it may be in private Families; But when we make it a kind of Preaching, we mean always the publick performance thereof in the open hearing of men, because things are preached not in that they are taught, but in that they are published.

* 1.13419. Moses and the Prophets, Christ and his Apostles, were in their times all Preachers of Gods Truth; some by Word, some by Writing, some by both. This they did partly as faithful Witnesses, making meer relation what God himself had re∣vealed unto them; and partly as careful Expounders, Teachers, Perswaders there∣of. The Church in like case Preacheth still, first publishing by way of Testimony or relation, the truth which from them she hath received, even in such sort as it was received, written in the sacred volumes of Scripture; Secondly, by way of ex∣plication, discovering the mysteries which lye hid therein. The Church as a Wit∣ness, preacheth his meer revealed Truth, by reading publickly the Sacred Scripture. So that a second kind of preaching is the reading of holy Writ. For thus we may the boldlier speak, being strengthened(a 1.135) with the examples of so reverend a Prelate as saith, that Moses from the time of antient Generations and Ages long since past, had amongst the Cities of the very Gentiles them that preached him, in that he was read every Sabbath day. For so of necessity it must be meant, in as much as we know, that the Jews have alwayes had their weekly Readings of the Law of Moses; but that they always had in like manner their weekly Sermons upon some part of the Law of Moses, we no where find. Howbeit still we must here remember, that the Church; by her publick reading of the Book of God, preacheth only as a Wit∣ness. Now the principal thing required in a Witness, is Fidelity. Wherefore as we cannot excuse that Church, which either through corrupt translations of Scripture, delivereth, instead of divine Speeches, any thing repugnant unto that which God speaketh; or, through falsified additions, proposeth that to the people of God as Scripture, which is in truth no Scripture: So the blame, which in both these re∣spects hath been laid upon the Church of England, is surely altogether without cause. Touching Translations of Holy Scripture, albeit we may not disallow of their painful travels herein, who strictly have tyed themselves to the very Original letter; yet the judgment of the Church, as we see by the practise of all Nations, Greeks, Latines, Persians, Syrians, AEthiopians, Arabians, hath been ever, That the fittest for publick Audience are such, as following a middle course between the ri∣gor of literal Translators, and the liberty of Paraphrasts, do with greatest shortness and plainness deliver the meaning of the Holy Ghost. Which being a labour of so great difficulty, the exact performance thereof we may rather wish than look for. So that, except between the words of translation and the mind of Scripture it self, there be Contradiction, every little difference should not seem an intolerable blemish neces∣sarily to be spunged out.* 1.136 Whereas therefore the Prophet David in a certain Psalm doth say concerning Moses and Aaron, that they were obedient to the word of God, and in the self-same place ••or allowed Translation saith, they were not obedient, we are for this cause challenged as manifest Gain-sayers of Scripture, even in that which we read for Scripture unto the people. But for as much as words are resemblances of that which the mind of the Speaker conceiveth, and Conceits are Images representing that which is spoken of; it followeth that they who will judge of words, should have

recourse to the things themselves from whence they rise. In setting down that Miracle, at the sight whereof Peter fell down astonished before the feet of Jesus, and cryed, De∣part, Lord, I am a Sinner, the(k 1.137) Evangelist St. Luke saith, the store of the Fish which they took was such, that the Net they took it in brake, and the Ships which they load∣ed therewith sunk; (l 1.138)St. Iohn recording the like Miracle, saith, That albeit the Fish∣es in number were so many, yet the Net with so great a weight was not broken. Suppose they had written both of one Miracle. Although there be in their Words a manifest shew of jar; yet none, if we look upon the difference of matter, with regard whereunto they might both have spoken even of one Miracle, the very same which they spake of divers, the one intending thereby to signifie that the greatness of the burden exceeded the natural ability of the instruments which they had to bear it; the other, that the weakness thereof was supported by a supernatural and miraculous addition of strength. The Nets, as touching themselves, brake, but through the power o•• God they held. Are not the words of thea 1.139)Prophet Micheas touching Bethleem, Thou Bethleem the least? and doth not the very (b 1.140 Evangelist translate these words, Thou Bethleem not the least? the one regarding the quantity of the Place, the other the dignity. Micheas attributeth unto it smallness, in respect of circuit; Matthew greatness, in regard of honor and estimation, by being the native soyle of our Lord and Saviour Christ. Sith there∣fore Speeches, which gain-say one another, must of necessity be applyed both unto one and the self-same Subject; sith they must also the one affirm, the other deny the self-same thing: what necessity of contradiction can there be between the Letter of the Prophet David, and our authorised Translation thereof, if he understanding Moses and Aaron do say, They were not disobedient; we applying our speech to Pharaoh and the AEgyptians, do say of them, They were not obedient? Or (which the matter it self will easily enough likewise suffer) if the AEgyptians being meant by both, it be said that they in regard ofc 1.141 their offer to let go the People, when they saw the fearful darkness, disobeyed not the Word of the Lord; and yet that they did not obey his Word, in as much as the Sheep and Cattel at the self-same time they with-held. Of both Translations, the better I willingly acknowledge that which cometh nearer to the very letter of the Original veri∣ty: yet so, that the other may likewise safely enough be read, without any per••l at all of gain-saying, as much as the least jot or syllable of God's most sacred and precious Truth. Which Truth, as in this we do not violate, so neither is the same gain-sayed or crost, no not in those very Preambles placed before certain readings, wherein the steps of the Latin Service-Book have been somewhat too nearly followed. As when we say, Christ spake (d 1.142)to his Disciples, That which the Gospel declareth he spake (e 1.143)unto the Pharises. For doth the Gospel affirm, he spake to the Pharisees only? doth it mean that they, and besides them, no man else was at that time spoken unto by our Saviour Christ? If not, then is there in this diversity no contrariety. I suppose it somewhat probable, that St. Iohn and St. Matthew, which have recorded those Sermons, heard them, and being Hearers, did think themselves as wel respected as the Pharisees in that which their Lord and Master taught, concerning the Pastoral care he had over his own Flock, and his offer of Grace made to the whole World, which things are the matter whereof he treateth in those Sermons. Wherefore as yet there is nothing found, where∣in we read for the Word of God that which may be condemned as repugnant unto his Word. Furthermore, somewhat they are displeased, in that we follow not the method of Reading, whichf 1.144 in their judgement is most commendable, the method used in some foreign Churches, where Scriptures are read before the time of Divine Service, and without either choyce or stint appointed by any determinate Order, Nevertheless, till such time as they shall vouchsafe us some just and sufficient reason to the contrary, we must by their patience, if not allowance, retain theg 1.145 antient received Custom which we now observe. For with us the reading of the Scripture in the Church is a part of our Church-Liturgy, a special Portion of the Service which we do to God, and not an exer∣cise to spend the time when one doth wait for anothers coming, till the assembly of them which shall afterwards worship him be comple••. Wherefore, as the form of our Pub∣lick Service is not voluntary, so neither are the parts thereof left uncertain, but they are

all set down in such order, and with such choyce, as hath in the wisdom of the Church seemed best to concur as well with the special occasions, as with the general purpose which we have to glorifie God.

* 1.14620. Other Publick readings there are of Books and Writings not Canonical, whereby the Church doth also preach, or openly make known, the Doctrine of vertuous conversation; whereupon, besides those things, in regard whereof we are thought to read the Scriptures of God amiss, it is thought amiss, that we read in our Churches any thing at all besides the Scriptures. To exclude the reading of any such profitable instruction, as the Church hath devised for the better understanding of Scripture, or for the easier trayning up of the People in holiness and righteousness of life, theya 1.147 plead, that God in the Law would have nothing brought into the Temple, neither Besomes, nor Flesh-hooks, nor Trumpets, but those only which were sanctified, that for the expounding of darker places, we ought to follow the Jews* 1.148 Polity, who un∣der Antiochus, where they had not the commodity of Sermons, appointed always at their Meetings some∣what out of the Prophets to be read together with the Law, and so by the one made the other plainer to be understood; That before and after our Sa∣viours comming they neither read Onkelos nor Iona∣than's Paraphrase, though having both, but contented themselvesb 1.149 with the reading only of Scriptures, that if in the Primitive Church there had been any thing read besides the Monuments of the Prophets and Apostles, (c 1.150 Iustin Martyr and Origen, who men∣tion these, would have spoken of the other likewise; that (d 1.151 the most antient and best Councels forbid any thing to be read in Churches, saving Canonical Scripture onely; that whene 1.152 other things were afterwards permittedf 1.153 fault was found with it, it succeeded but ill, the Bible it self was thereby in time quite and clean thrust out. Which Arguments, if they be only brought in token of the Authors good-will and meaning towards the cause which they would set for∣ward, must accordingly be accepted of by them, who already are perswaded the same way. But if their drift and purpose be to perswade others, it would be de∣manded, by what Rule the legal hallowing of Besomes and Flesh-hooks must needs exclude all other readings in the Church save Scripture. Things sanctified were thereby in such sort appropriated unto God, as that they might never afterwards again be made common. For which cause, the Lord, to sign and mark them as his own,g 1.154 appointed oyle of holy oyntment, the like whereunto it was not lawful to make for ordinary and daily uses. Thus theh 1.155 anoynting of Aaron and his Sons tyed them to the Office of the Priest-hood for ever; the anoynting not of those Silver Trumpets (whichi 1.156 Moses as well for Secular as Sacred uses was commanded to make, not to sanctifie) but the Unction of thek 1.157 Tabernacle, the Table, the Laver, the Altar of God, with all the instruments appertaining thereunto, this made them for ever holy unto him, in whose service they were imployed. But what of this? Doth it hereupon follow, that all things now in the Church, from the greatest to the least, are unholy, which the Lord hath not himself precisely instituted? for sol 1.158 those Rudi∣ments, they say, do import. Then is there nothing holy, which the Church by her Authority hath appointed; and consequently all positive Ordinances that ever were made by Ecclesiastical Power, touching Spiritual affairs, are prophane, they are unholy. I would not with them to undertake a Work so desperate as to prove, that for the Peoples instruction no kinde of Reading is good, but only that which the Jews de∣vised under Antiochus, although, even that he also mistaken. For according tom 1.159 Eli∣us the Levite (out of whom it doth seem borrowed) the thing which Antiochus for∣bad, was the Publick reading of the Law, and not Sermons upon the Law. Neither did the Jews read a Portion of the Prophets together with the Law, to serve for an interpretation thereof, because Sermons were not permitted them; But, instead of the Law, which they might not read openly, they read of the Prophets that, which in likeness of matter came nearest to each Section of their Law. Whereupon, when afterwards the liberty of reading the Lawn 1.160 was restored, the self-same

Customo 1.161 as touching the Prophets did continue still. If neither the Jews have used publickly to read their Paraphrasts, norp 1.162 the Primitive Church for a long time any other Writings than Scripture, except the Cause of their not doing it, were some Law of God, or Reason forbidding them to do that which we do, why should the latter Ages of the Church be deprived of the Liberty the former had? Are we bound while the World standeth, to put nothing in practice, but onely that which was at the very first? Concerning the Council of Laodicea, is it forbid∣deth the reading of those things which are not Ca∣nonical, so it maketh some things not Canonical which are.* 1.163 Their Judgment in this we may not, and in that we need not follow. We have by thus many years experience found, that exceeding great good, not incumbred with any notable in∣convenience, hath grown by the Custome which we now observe. As for the harm whereof judicious men have complained in former times; it came not of this, that o∣ther things were read besides the Scripture, but that so evil choyce was made. With us there is never any time bestowed in Divine Service, without the reading of a great part of the holy Scripture, which we acount a thing most necessary. We dare not ad∣mit any such Form of Liturgy, as either appointeth no Scripture at all, or very little to be read in the Church. And therefore the thrusting of the Bible out of the House of God, is rather there to be feared, where men esteem it a matter a 1.164 so indifferent, whether the same be by solemn appointment read publickly, or not read, the bare Text excepted, which the Preacher haply chu∣seth out to expound. But let us here consider what the Practise of our Fathers before us hath been, and how far-forth the same may be followed. We find, that in ancient times there was publickly read first the b 1.165Scripture, as namely, something out of the Books of thec 1.166Prophets of God, which were of old, some∣thing out of d 1.167the Apostles Writings, and lastly out of the holy e 1.168Evangelists, some things which touched the Person of our Lord Jesus Christ himself. The cause of their reading first the old Testament, then the New, and always somewhat out of both, is most likely to have been that which Iustin Martyr and Saint August. observe in comparing the two Testaments.* 1.169 The A∣postles (saith the one) hath taught us as themselves did learn, first the Precepts of the Law, and then the Gospels. For what else is the Law, but the Gospel foreshewed? What other the Gospel, than the Law fulfilled? In like sort the other,* 1.170 What the Old Testament hath, the very same the New containeth; but that which lyeth there at under a shadow, in here brought forth into the open Sun. Things there prefigured, are here performed. Again, In the Old Testament there is a close comprehension of the New; in the New, an open disco∣very of the Old. To be short, the method of their Publick readings either purposely did tend, or at the least-wise doth fitly serve,* 1.171 That from smaller things the mindes of the Hearers, may go forward to the Knowledge of greater, and by degrees climbe up from the low∣est to the highest things. Now, besides the Scripture, the Books which they called Ecclesiastical, were thought not unworthy sometime to be brought into publick au∣dience, and with that Name they intituled the Books which we term Apocryphal. Un∣der the self-same Name they also comprised certain, no otherwise annexed unto the New, than the former unto the Old Testament, as a Book of Hermes, Epistles of Clement, and the like. According therefore to the Phrase of Antiquity, these we may term the New, and the other the Old Ecclesiastical Books or Writings. For we being directed by a Sentence (I suppose) of Saint Ierom, who saith,* 1.172 That All Writings not Canonical are Apocryphal, use not now the Title Apocryphal, as the rest of the Fathers ordinarily have done, whose Custom is so to name for the most

part only, such as might not publickly be read or divulged. Ruffinus therefore having rehearsed the self-same Books of Canonical Scripture, which with us are held to be alone Canonical,* 1.173 addeth immediately, by way of caution, We must know that other Books there are also, which our Fore-fathers have used to name not Canoni∣cal, but Ecclesiastical Books, as the Book of Wisdom, Ecclesiasticus, Toby, Judith, the Macchabees, in the Old Testament; in the New, the Book of Hermes, and such others: All which Books and Writings they willed to be read in Churches, but not to be alleadged, as if their authority did binde us to build upon them our Faith. Other Writings they named Apocryphal, which they would not have read in Churches. These things deli∣vered unto us from the Fathers, we have in this place thought good to set down. So far Ruffinus. He which considereth notwithstanding what store of false and forged Writings, dangerous unto Christian Belief, and yet bearinga 1.174 glorious Inscripti∣ons, began soon upon the Apostles times to be admitted into the Church, and to be honoured as if they had been indeed Apostolick, shall easily perceive what cause the Provincial Synod ofb 1.175 Laodicea might have as then to prevent, especially the danger of Books made newly Ecclesiastical, and, for feat of the fraud of Here∣ticks, to provide, that such Publick readings might be altogether taken out of Canonical Scripture. Which Ordinance, respecting but that abuse which grew through the intermingling of Lessons Human with Sacred at such time as the one both affected the Credit, and usurped the Name of the other (as by the Canon ofc 1.176 a later Council providing remedy for the self-same Evil, and yet allowing the old Ecclesiastical Books to be read, it doth more plainly and clearly appear) neither can be construed, nor should be urged utterly to prejudice our use of those old Ecclesiastical Writings; much less of Homilies, which were a third kinde of Readings usual in for∣mer times, a most commendable Institution, as well thend 1.177to supply the casual, as now the necessary defect of Sermons.

In the heat of general Persecution whereunto Christian Belief was subject, upon the first promulgation thereof throughout the World, it much confirmed the courage and constancy of weaker mindes, when publick relation was made unto them, after what manner God had been glorified through the sufferings of Martyrs, famous amongst them for Holiness during life, and at the time of their death admirable in all mens eyes, through miraculous evidence of Grace divine assisting them from above. For which cause the Vertues of some being thought expedient to be annually had in remembrance above the rest, this brought in e 1.178a fouth kinde of Publick Reading, whereby the lives of such Saints and Martyrs had at the time of their yearly Memorials, solemn recognition in the Church of God. The fond imitation of which laudible Custom being in later Ages resumed, where there was neither the like cause to do as the Fathers before had done; nor any Care, Conscience, or Wit, in such as undertook to perform that Work, some brainless men have by great labour and travel brought to pass, that the Church is now ashamed of nothing more than of Saints. If therefore Popef 1.179Gelasim did, so long sithence, see those defects of Judgment even then, for which the reading of the Acts of Martyrs should be, and was at that time, forborn in the Church of Rome; we are not to marvail, that afterwards Legends being grown in a man∣ner to be nothing else but heaps of frivolous and scandalous vanities, they have been even with disdain thrown out, the g 1.180very Nests which bred them abhorring them. We are not therefore to except only Scripture, and to make confusedly all the residue of one sute, as if they, who abolish Legends could not without in∣congruity retain in the Church either Homilies, or those old Ecclesiastical Books: Which Books in case my self did think, as some others do, safer and better to be left publickly unread; nevertheless as in other things of like nature, even so in this,h 1.181 my private Judgement I should be loath to oppose against the force of their Reverend Authority, who rather considering the Divine excellency of some things in all, and of all things in certain of those Apocrypha which we publickly read, have thought-it better to let them stand as a lift or marginal border unto the Old Testament, and, though with Divine, yet as Human compositions, to grant at the least unto certain of them publick audience in the House of God. For in as much as the due estimation of heavenly Truth dependeth wholly upon the known

and approved authority of those famous Oracles of God, it greatly behoveth the Church to have always most especial care, lest through confused mixture at any time Hu∣man usurp the room and Title of Divine Writings.* 1.182 Wherefore albeit for the Peoples more plain instruction (as the antient use hath been) we read in our Churches certain Books, besides the Scripture, yet as the Scripture we read them not. All men know our professed opinion touching the difference whereby we sever them from the Scrip∣ture.* 1.183 And if any where it be suspected that some one or other will haply mistake a thing so manifest in every man's eye, there is no lett, but that as often as those Books are read, and need so requireth, the style of their difference may expresly be mention∣ed, to barr even all possiblity of Error. It being then known, that we hold not the Apocrypha for sacred (as we do the holy Scripture) but for human compositions, the subject whereof are sundry Divine matters; let there be reason shewed, why to read any part of them publickly, it should be unlawful or hurtful unto the Church of God. I hear it said, that many things in them are very frivolous, and unworthy of publick audience;* 1.184 yea, many contrary, plainly contrary, to the holy Scripture. Which hitherto is neither sufficiently proved by him who saith it, and, if the proofs thereof were strong, yet the very allegation it self is weak. Let us therefore suppose (for I will not demand to what purpose it is, that against our Custom of reading Books not Canonical, they bring exceptions of matter in those Books which we never use to read) suppose (I say) that what faults soever they have observed throughout the passages of all those Books, the same in every respect were such as neither could be construed, nor ought to be censured otherwise, than even as themselves pretend: Yet as men, through too much haste, oftentimes forget the Errand whereabout they should go; so here it appeareth, that an eager desire to take together whatsoever might prejudice or any way hinder the credit of Apocryphal Books, hath caused the Collector's Pen so to run as it were on Wheels, that the minde which should guide it, had no leisure to think, whether that which might haply serve to with-hold from giving them the Authority which belongeth unto Sacred Scripture, and to cut them off from the Canon, would as effectually serve to shut them altogether out of the Church, and to withdraw from granting unto them that publick use, where∣in they are only held as profitable for instruction. Is it not acknowledged, that those Books are Holy, that they are Ecclesiastical and Sacred,* 1.185 that to term them Divine, as being for their excellency next unto them which are properly so termed, is no way to honour them above desert; yea, even that the whole Church of Christ, as well at the first as sithence hath most worthily approved their fitness for the publick informations of Life and manners: Is not thus much, I say, acknow∣ledged, and that by them, who notwithstanding receive not the same for any part of Canonical Scripture, by them who deny not but that they are Faulty, by them who are ready enough to give instances, wherein they seem to contain matter scarce agreeable with holy Scripture? So little doth such their supposed Faultiness in mo∣derate mens Judgments inforce the removal of them out of the House of God, that still they are judged to retain worthily those very Titles of Commendation, than which, there cannot greater be given to Writings, the Authors whereof are Men. As in truth, if the Scripture it self, ascribing to the Persons of Men Righteousness, in regard of their manifold vertues, may not rightly be construed, as though it did thereby clear them, and make them quite free from all faults, no reason we should judge it absurd to commend their Writings as Reverend, Holy, and Sound, wherein there are so many singular Perfections, only for that the exquisite Wits of some few peradventure are able dispersedly here and there to finde now a word and then a sentence, which may be more probably suspected than easily cleared of Error by as which have but conjectural knowledge of their meaning. Against immodest Invectives therefore whereby they are charged as being fraught with a 1.186outragious Lyes, we doubt not but their more allowable censure will prevail, who without so passionate terms of disgrace, do note a difference great enough between Apo∣cryphal and other Writings, a difference such as b 1.187Iosephus and Epiphanius observe: the one declaring, that amongst the Jews, Books written after the days of Artax∣erxe, were not of equal credit with them which had gone before, in as much as the Jews sithence that time had not the like exact succession of Prophets; the c 1.188other

acknowledging that they are profitable, although denying them to be Divine, in such construction and sense as the Scripture it self is so termed. With what intent they were first published,* 1.189 those words of the Nephew of Jesus do plainly e∣nough signifie, After that my Grand-father, Jesus, had given himself to the reading of the Law and the Prophets, and other Books of our Fathers, and had got∣ten therein sufficient judgment, he purposed also to write something pertaining to Learn∣ing and Wisdom, to the intent, that they which were desirous to learn, and would give themselves to these things, might profit much more in living according to the Law. Their end in writing, and ours in reading them, is the same. The Books of Iu∣dith, Toby, Baruch, Wisdome, and Ecclesiasticus we read, as serving most unto that end. The rest we leave unto men in private. Neither can it be reasonably thought, because upon certain solemn occasions, some Lessons are chosen out of those Books, and of Scripture it self some Chapters not appointed to be read at all, that we thereby do offer disgrace to the Word of God, or lift up the Writings of men above it. For in such choice we do not think, but that Fitness of Speech may be more respe∣cted than Worthyness. If in that which we use to read, there happen by the way any Clause, Sentence, or Speech that soundeth towards Error; should the mixture of a little dross constrain the Church to deprive herself of so much Gold, rather than learn how by Art and Judgment to make separation of the one from the other? To this effect very fitly, from the counsel that St. Ierem giveth Lata, of taking heed how she read the Apocrypha, as also by the help of other learned men's Judgments deliver∣ed in like case, we may take direction. But surely, the Arguments that should binde us not to read them, or any part of them publickly at all, must be stronger than as yet we have heard any.

* 1.19021. We marvel the less that our reading of Books not Canonical, is so much im∣pugned, when so little is attributed unto the reading of Canonical Scripture it self; that now it hath grown to be a question, whether the Word of God be any ordinary mean to save the Souls of men, in that it is either privately studied, or pub∣lickly read, and so made known; or else only as the same is preached, that is to say, explained by a lively voyce, and applyed to the People's use, as the Speaker in his Wis∣dom thinketh meet. For this alone is it which they use to call Preaching. The pub∣lick reading of the Apocrypha they condemn altogether, as a thing effectual unto Evil; the bare reading in like sort of whatsoever, yea even of Scriptures themselves, they mislike, as a thing uneffectual to do that good, which we are perswaded may grow by it. Our desire is in this present Controversie, as in the rest, not to be car∣ried up and down with the waves of uncertain Arguments, but rather positively to lead on the mindes of the simpler sort by plain and easie degrees, till the very na∣ture of the thing it self do make manifest what is Truth. First therefore, because whatsoever is spoken concerning the efficacy or necessity of God's Word, the same they tye and restrain only unto Sermons, howbeit not Sermons read neither (for such they also abhor in the Church) but Sermons without Book, Sermons which spend their life in their birth, and may have publick audience but once: For this cause, to avoid ambiguities, wherewith they often intangle themselves, not mark∣ing what doth agree to the Word of God in it self, and what in regard of outward accidents which may befall it, we are to know that the Word of God is his Heavenly Truth, touching matters of eternal life revealed and uttered unto Men, unto Prophets and Apostles by immediate Divine Inspiration, from them to us by their Books and Writings. We therefore have no Word of God but the Scripture. Apo∣stolick Sermons were, unto such as heard them, his Word, even as properly as to us their Writings are. Howbeit not so our own Sermons, the exposition which our discourse of Wit doth gather and minister out of the Word of God. For which cause, in this present question we are, when we name the Word of God, always to mean the Scripture only. The end of the Word of God is to save, and therefore we term it the Word of Life. The way for all men to be saved, is by the know∣ledge of that Truth which the Word hath taught. And sith Eternal life is a thing of it self communicable unto all, it behooved that the Word of God, the necessary mean thereunto, be so likewise. Wherefore the Word of Life hath been always a Treasure, though precious, yet easie, as well to attain, as to finde; lest any man de∣sirous

of life should perish through the difficulty of the way. To this and the Word of God no otherwise serveth, than only in the nature of a Doctrinal Instrument. It saveth, because it maketh wise unto Salvation. Wherefore the ignorant it saveth not, they which live by the Word, must know it. And being it self the Instrument which God hath purposely framed, thereby to work the knowledge of Salvation in the hearts of men, what cause is there wherefore it should not of it self be acknowledged a most apt and a likely mean, to leave an apprehension of things Divine in our understanding, and in the minde an assent thereunto? For touching the one, sith God, who knoweth and dis∣closeth best the rich tresures of his own Wisdom, hath, by delivering his Word, made choice of the Scriptures, as the most effectual means, whereby those treasures might be imparted unto the World, it followeth, That no man's understanding the Scripture must needs be even of it self, intended as a full and perfect discovery, sufficient to imprint in us the lively Character of all things necessarily required for the attainment of Eternal Life. And concerning our assent to the Mysteries of Heavenly truth, seeing that the Word of God, for the Author's sake, hath credit with all that confess it (as we all do) to be his Word, every Proposition of holy Scripture, every Sentence being to us a Prin∣ciple; if the Principles of all kindes of Knowledge else have that vertue in themselves, whereby they are able to procure our Assent unto such Conclusions, as the industry of right Discourse doth gather from them; we have no reason to think the Principles of that Truth, which tendeth unto man's everlasting happiness, less forcible than any o∣ther, when we know, that, of all other, they are for their certainty the most infal∣lible. But as every thing of price, so this doth require travel. We bring not the knowledge of God with us into the World. And the less our own opportunity or ability is that way, the more we need the help of other men's Judgments, to be our direction herein. Nor doth any man ever believe, into whom the doctrin of Belief is not instilled by instruction, some way received at the first from others. Wherein whatsoever fit means there are to notifie the Mysteries of the Word of God, whether Publickly (which we call Preaching) or in Private, howsoever, the Word by every such mean even ordinarily doth save, and not only by being delivered unto men in Sermons. Sermons are not the only Preaching which doth save Souls. For, concerning the use and sense of this word Preaching, which they shut up in so close a Prison, although more than enough have already been spoken, to redeem the liberty thereof; yet because they insist so much, and so proudly insult thereon, we must a little inure their Ears with hearing, how others whom they more regard, are in this Case accustomed to use the self-same language with us, whose manner of speech they deride. (a 1.191)Iustin Martyr doubteth not to tell the Grecians, That even in certain of their Writings the very Judgment to come is preach∣ed, not the (b 1.192)Council of Vaeus to insinuate, that Presbyters, absent through infirmity from their Churches, might be said to preach by those Deputies, who in their stead did but read Homilies; nor the (c 1.193)Council of Toledo, to call the usual Publick reading of the Gospels in the Church, Preaching, nor (d 1.194)others, long before these our days to write, that by him who but readeth a Lesson in the Solemn Assembly as part of Divine Service, the very Office of Preaching is so far-forth executed. Such kind of speeches were then familiar, those Phrases seemed not to them absurd, they would have marvelled to hear the (e 1.195)Out-cryes which we do, because we think, that the Apostles in writing, and others in reading to the Church those Books which the Apostles wrote, are neither un∣truly nor unfitly said to preach. For although mens Tongues and their Pens differ, yet to one and the self-same general, if not particular effect, they may both serve. It is no good Argument, St. Paul could not write with his Tongue, therefore neither could he preach with his Pen. For Preaching is a general end whereunto Writing and Speaking do both serve. Men speak not with the Instruments of Writing, neither write with the In∣struments of Speech; and yet things recorded with the one, and uttered with the other, may be (f 1.196)preached well enough with both. By their Patience therefore be it spo∣ken, the Apostles preached as well when they wrote as when they spake the Gospel of Christ; and our usual Publick reading of the Word of God for the Peoples instru∣ction, is Preaching. Nor about words would we ever contend, were not their pur∣pose in so restraining the same, injurious to God's most Sacred Word and Spirit. It is on both sides confest, That the Word of God outwardly administred (his (g 1.197)Spirit inwardly concurring therewith) converteth, edifieth, and saveth Souls. Now whereas

the external Administration of his Word is as well by reading barely the Scrip∣ture, as by explaining the same when Sermons thereon be made; in the one, they deny That the Finger of God hath ordinarily certain principal operations, which we most sted∣fastly hold and believe that it hath in both.

* 1.19822. So worthy a part of Divine Service we should greatly wrong, if we did not esteem Preaching as the blessed Ordinance of God, Sermons as Keyes to the Kingdom of Hea∣ven, as Wings to the Soul, as Spurrs to the good Affections of Man, unto the Sound and Healthy as Food, as Physick unto diseased Mindes. Wherefore how higly soe∣ver it may please them with words of Truth to extoll Sermons, they shall not herein of∣fend us. We seek not to derogate from any thing which they can justly esteem, but our desire is to uphold the just estimation of that, from which it seemeth unto us they de∣rogate more than becometh them. That which offendeth us, is, first, the great disgrace which they offer unto our Custom of bare reading the Word of God, and to his gracious Spirit, the Principal vertue whereof thereby manifesting it self, for the endless good of mens Souls, even the Vertue which it hath to convert, to edifie, to save Souls; this they mightily strive to obscure: and, Secondly, The shifts wherewith they maintain their opinion of Sermons, whereunto, while they labour to appropriate the Saving power of the Holy Ghost, they separate from all apparent hope of Life and Salvation, thousands whom the goodness of Almighty God doth not exclude. Touching therefore the use of Scripture even in that it is openly read, and the inestimable good which the Church of God, by that very mean, hath reaped; there was, we may very well think, some cause which moved the Apostle Saint Paul to require,* 1.199 that those things which any one Churches affairs gave particular occasion to write, might, for the Instruction of all, be published, and that by reading. 1. When the very having of the Books of God was a matter of no small charge and difficulty, in as much as they could not be had otherwise than only in written Copies, it was the necessity not of Preaching things agreeable with the Word, but of reading the Word it self at large to the People, which caused Churches throughout the World to have publick care, that the sacred Oracles of God being procured by Common charge, might with great sedulity be kept both intire and sincere. If then we admire the providence of God in the same continuance of Scripture, notwithstanding the violent endeavours of Infidels to abolish, and the fraudulence of Hereticks always to deprave the same, shall we set light by that Custom of Reading, from whence so precious a benefit hath grown? 2. The Voyce and Testimony of the Church acknowledging Scrip∣ture to be the Law of the Living God, is for the truth and certainty thereof no mean Evidence. For if with Reason we may presume upon things which a few mens depositions do testifie, suppose we that the mindes of men are not both at their first access to the School of Christ exceedingly moved, yea and for ever afterwards also confirmed much, when they consider the main consent of all the Churches in the whole World witnessing the Sacred Authority of Scriptures, ever sithence the first publication thereof, even till this present day and hour? And that they all have al∣ways so testified, I see not how we should possibly wish a proof more palpable, than this manifest received, and every where continued Custom of Reading them publickly as the Scriptures. The Reading therefore of the Word of God, as the use hath ever been, in open Audience, is the plainest evidence we have of the Churches assent and acknowledgement that it is his Word. 3. A further commodity this Cu∣stom hath, which is, to furnish the very simplest and rudest sort with such infallible Axioms and Precepts of Sacred Truth, delivered even in the very letter of the Law of God, as may serve them for Rules whereby to judge the better all other Doctrins and Instructions which they hear.* 1.200 For which end and purpose, I see not how, the Scripture could be possibly made familiar unto all, unless far more should be read in the Peoples hearing, than by a Sermon can be opened. For whereas in a manner the whole Book of God is by reading every year published, a small part thereof, in comparison of the whole, may hold very well the readiest Interpreter of Scripture occupied many years. 4. Besides, wherefore should any man think, but that Reading it self is one of the ordinary means, whereby it pleaseth God of his gracious goodness to instill that Celestial Verity, which being but so received is nevertheless effectual to save Souls? Thus much therefore we ascribe to the Reading

of the Word of God as the manner is in our Churches. And because it were odi∣ous, if they on their part should altogether despise the same, they yield that Read∣ing may set forward, but not begin the work of Salvation; Thata 1.201 Faith may be nourished therewith, but not bred; Thatb 1.202 herein mens attention to the Scriptures, and their speculation of the Creatures of God have like efficacy, both being of pow∣er to augment, but neither to effect Belief without Sermons; That ifc 1.203 any believe by Reading alone, we are to account it a miracle; an extraordinary work of God. Wherein that which they grant, we gladly accept at their hands, and with that patiently they would examine how little cause they have to deny that which as yet they grant not. The Scripture witnesseth,* 1.204 that when the Book of the Law of God had been sometime missing, and was after found; the King, which heard it but only read, tare his Cloaths, and with tears confessed,* 1.205 Great is the wrath of the Lord upon us, because our Fathers have not•• kept his Word, to do after all things which are written in this Book. This doth argue, that by bare reading (for of Sermons at that time there is no mention) true Repentance may be wrought in the hearts of such as fear God, and yet incurr his displeasure, the deserved effect whereof is Eternal death. So that their Repentance (although it be not their first entrance) is notwithstanding the first step of their re-entrance into Life, and may be in them wrought by the Word, only read unto them. Besides, it seemeth that God would have no man stand in doubt, but that the reading of Scripture is effectual, as well to lay even the first foundation, as to adde degrees of farther perfection in the fear of God; And therefore the Law saith,* 1.206 Thou shalt read this Law before all Israel, that Men, Women, and Children may hear, yea, even that their Children, which as yet have not known it, may hear it, and by hearing it so read, may learn to fear the Lord. Our Lord and Saviour was himself of opinion,* 1.207 That they which would not be drawn to amendment of Life by the Testimony which Moses and the Prophets have given, concerning the miseries that follow Sinners after death, were not likely to be perswaded by other means, although God from the very Dead should have raised them up Preachers. Many hear the Books of God, and believe them not. How∣beit, their unbelief in that case we may not impute unto any weakness or insuffici∣ency in the mean which is used towards them, but to the wilful bent of their ob∣stinate hearts against it. With mindes obdurate nothing prevaileth. As well they that preach, as they that read unto such, shall still have cause to complain with the Prophets which were of old, Who will give credit unto our Teaching? But with whom ordinary means will prevail, surely the power of the World of God, even without the help of Interpreters in God's Church, worketh mightily, not unto their confirmation alone which are converted, but also to their conversion which are not. It shall not boot them who derogate from reading, to excuse it, when they see no other remedy, as if their intent were only to deny, that Aliens and Strangers from the Family of God are won, or that Belief doth use to be wrought at the first in them, without Sermons. For they know it is our Custom of simple Reading, not for conversion of Infidels estranged from the House of God, but for instruction of Men baptised, bred and brought up in the bosom of the Church, which they despise as a thing uneffectual to save such Souls. In such they imagine that God hath no ordinary mean to work Faith without Sermons. The reason, why no man can at∣tain Belief by the bare contemplation of Heaven and Earth, is, for that they nei∣ther are sufficient to give us as much as the least spark of Light concerning the very principal Mysteries of our Faith; and whatsoever we may learn by them, the same we can only attain to know, according to the manner of natural Sciences, which meer discourse of Wit and Reason findeth out; whereas the things which we pro∣perly believe, be only such, as are received upon the credit of Divine Testimony. Seeing therefore, that he which considereth the Creatures of God, findeth therein both these defects, and neither the one nor the other in Scriptures, because he that readeth unto us the Scriptures, delivereth all the Mysteries of Faith, and not any thing amongst them all more than the mouth of the Lord doth warrant: It fol∣loweth in those own respects, that our consideration of Creatures, and attention unto Scriptures are not in themselves, and without-Sermons, things of like disability to breed or beget Faith. Small cause also there is, why any man should great∣ly

wonder as at an extraordinary work, if, without Sermons, Reading be sound to effect thus much. For I would know by some special instance, what one Article of Christian Faith, or what duty required unto all mens Salvation there is, which the very reading of the Word of God is not apt to notifie. Effects are miraculous and strange, when they grow by unlikely means. But, did we ever hear it accounted for a Wonder, that he which doth read, should believe and live accord∣ing to the will of Almighty God?* 1.208 Reading doth convey to the Minde that Truth, without addition or diminution, which Scripture hath derived from the Holy Ghost. And the end of all Scripture is the same which Saint Iohn proposeth in the writing of that most Divine Gospel,* 1.209 namely Faith, and through Faith Salvation. Yea, all Scripture is to this effect in it self available,* 1.210 as they which wrote it were perswa∣ded; unless we suppose, that the Evangelists, or others, in speaking of their own in∣tent to instruct and to save by writing, had a secret Conceit which they never open∣ed to any, a Conceit that no man in the World should ever be that way the better for any Sentence by them written, till such time as the same might chance to be preached upon, or alledged at the least in a Sermon. Otherwise, if he which wri∣teth, doth that which is forceable in it self, how should he which readeth, be thought to do that which in it self is of no force to work Belief, and to save Believers? Now, although we have very just cause to stand in some jealousie and fear, lest by thus overvaluing their Sermons, they make the price and estimation of Scripture, other∣wise notified, to fall: nevertheless, so impatient they are, that being but request∣ed to let us know what causes they leave for mens incouragement to attend to the reading of the Scripture, if Sermons only be the power of God to save every one which believeth; that which we move for our better learning and instruction-sake, turneth unto anger and choler in them, they grow altogether out of quietness with it,* 1.211 they answer fumingly, that they are ashamed to defile their Pens with making answer to such idle questions: yet in this their mood they cast forth somewhat, wherewith under pain of greater displeasure we must rest contented. They tell us, the profit of Reading is singular, in that it serveth for a Preparative unto Sermons; it helpeth prettily towards the nourishment of Faith, which Sermons have once ingendred; it is some stay to his minde which readeth the Scripture, when he find∣eth the same things there which are taught in Sermons, and thereby perceiveth how God doth concurr in opinion with the Preacher; besides, it keepeth Ser∣mons in memory, and doth in that respect, although not feed the Soul of man, yet help the retentive force of that stomack of the minde, which receiveth ghostly ••ood at the Preachers hands. But the principal cause of writing the Gospel was, that it might be preached upon or interpreted by publick Ministers, apt and authorized thereunto. Is it credible that a superstitious conceit (for it is no better) concern∣ing Sermons, should in such sort both darken their Eyes, and yet sharpen their Wits withall, that the only true and weightly cause why Scripture was written, the cause which in Scripture is so often mentioned, the cause which all men have ever till this present day acknowledged, this they should clean exclude, as being no cause at all, and load us with so great store of strange concealed causes, which did never see light till now? In which number the rest must needs be of moment, when the very chiefest cause of committing the Sacred Word of God unto Books, is surmised to have been, lest the Preacher should want a Text whereupon to scholie. Men of Learning hold it for a slip in Judgement, when offer is made to demonstrate that as proper to one thing, which Reason findeth common unto moe. Whereas therefore they take from all kindes of teachings, that which they attribute to Sermons, it had been their part to yield directly some strong reason, why between Sermons alone and Faith, there should be ordinarily that coherence which causes have with their usual effects, why a Christian man's belief should so naturally grow from Sermons, and not possibly from any other kinde of teaching. In belief there being but these two operations, Apprehension and Assent. Do only Sermons cause Belief, in that no other way is able to explain the mysteries of God, that the minde may rightly apprehend or conceive them as behooveth? We all know, that many things are believed, although they be intricate, obscure, and dark, although they exceed the reach and capacity of our Wits, yea although in this World they be no

way possible to be understood. Many things believed are likewise so plain, that eve∣ry Common Person may therein be unto himself a sufficient Expounder. Finally, to explain even those things which need and admit explication, many other usual ways there are besides Sermons. Therefore Sermons are not the only ordinary means whereby we first come to apprehend the Mysterys of God. Is it in regard then of Sermons only, that apprehending the Gospel of Christ we yield thereunto our un∣feigned assent, as to a thing infallibly true: They which rightly consider after what sort the heart of man hereunto is framed, must of necessity acknowledge, that who so assenteth to the words of Eternal life, doth it in regard of his Authority whose words they are. This is in man's conversion unto God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first step whereat his race towards Heaven beginneth. Unless there∣fore, clean contrary to our own experience, we shall think it a miracle if any man acknowledge the Divine authority of the Scripture, till some Sermon have perswa∣ded him thereunto, and that otherwise neither conversation in the bosome of the Church, nor religious Education, nor the reading of Learned mens Books, nor In∣formation received by conference, nor whatsoever pain and diligence in hearing, studying, meditating day and night on the Law, is so far blest of God, as to work this effect in any man; how would they have us to grant, that Faith doth not come but only by heating Sermons?a 1.212Fain they would have us to believe the Apostle Saint Paul himself to be Author of this their Paradox, only because he hath said, that it pleaseth God by theb 1.213 foolishness of Preaching to save them which believe; and a∣gain,c 1.214 How shall they call on him in whom they have not believed? How shall they be∣lieve in him of whom they have not heard? How shall they hear without a Preacher? How shall men preach except they be sent? To answer therefore both Allegations at once; The very substance of what they contain is in few but this. Life and Salvati∣on God will have offered unto all; his will is that Gentiles should be saved as well as Jews. Salvation belongeth unto none but such as call upon the Name of our Lord Iesus Christ. Which Nations as yet unconverted neither do not possibly can do till they believe. What they are to believe, impossible it is they should know till they bear it. Their Hearing requireth our Preaching unto them.d 1.215 Tertullian, to draw even Painyms themselves unto Christian Belief, willeth the Books of the Old Testament to be searched, which were at that time in Ptolemics Library. And if men did not lift to travel so far, though it were for their endless good, he addeth that in Rome and other places the Jews had Synagogues, whereunto every one which would, might resort; that this kinde of Liberty they purchased by payment of a standing Tribute; that there they did openlye 1.216 read the Scriptures; and whosoever will bear, (saith Tertullian) he shall finde God; whosoever will study to know, shall be also fain to believe. But sith there is no likelihood that ever voluntarily they will seek Instruction at our hands, it remaineth that unless we will suffer them to perish, Salvation it self must seek them, it behooveth God to send them Preachers as he did his elect Apostles throughout the World. There is a Knowledge which God hath always revealed unto them in the works of Nature. This they honour and esteem highly as profound Wisdome; howbeit this Wisdome saveth them not. That which must save Believers, is, the knowledge of the Cross of Christ, the only Subject of all our Preaching. And in their Eyes what seemeth this but Folly? It pleaseth God by the foolishness of Preaching to save. These Words declare how admirable force those Mysteries have, which the World do deride as Follies; they shew that the Foolishness of the Cross of Christ is the Wisdom of True Believers; they concern the Object of our Faith, the f 1.217Matter preached of and believed in by Christian men. This we know that the Grecians or Gentiles did account Foolishness; but that they did ever think it a fond or unlikely way to seek mens Conversion by Sermons, we have not heard. Manifest therefore it is, that the Apostle applying the name of Foolishness in such sort as they did, must needs, by the Foolishness of Preaching, mean the Doctrine of Christ, which we learn that we may be saved, but that Ser∣mons are the only manner of teaching, whereby it pleaseth our Lord to save, he could not mean. In like sort, where the same Apostle proveth, that as well the sending of the Apostles, as their preaching to the Gentiles, was necessary, dare we affirm it was ever his meaning, that unto their Salvation, who even from their ten∣der

Infancy never knew any other Faith or Religion that only Christian, no kinde of Teaching can be available, saving that which was so needful for the first universal Conversion of Gentiles hating Christianity; neither the sending of any sort allow∣able in the one case, except only of such as had been in the other also most fit and worthy Instruments? Belief in all sorts doth come by hearkning, and attending to the Word of Life. Which Word sometime proposeth and preacheth it self to the Hea∣rer; sometime they deliver it, whom privately Zeal and Piety moveth to be Instructors of others by conference; sometime of them it is taught, whom the Church hath cal∣led to the Publick, either reading thereof, or interpreting. All these tend unto one effect, neither doth that which St. Paul or other Apostles teach, concerning the ne∣cessity of such Teaching as theirs was, or of sending such as they were, for that pur∣pose unto the Gentiles, prejudice the efficacy of any other way of Publick instruction, or inforce the utter disability of any other mens Vocation thought requisite in this Church for the saving of Souls, where means more effectual are wanting. Their on∣ly proper and direct proof of the thing in question had been to shew, in what sort, and how farr man's Salvation doth necessarily depend upon the knowledge of the Word of God; what Conditions, Properties, and Qualities there are, whereby Ser∣mons are distinguished from other kindes of administring the Word unto that pur∣pose; and what special Property or Quality that is, which being no where found but in Sermons, maketh them effectual to save Souls, and leaveth all other Doctrinal means besides destitute of vital efficacy. These pertinent Instructions, whereby they might satisfie us, and obtain the Cause it self for which they contend, these things which only would serve they leave, and (which needeth not) sometime they trouble themselves with fretting at the ignorance of such as withstand them in their Opinion; sometime theya 1.218 fall upon their poor Brethren which can but read, and against them they are bitterly eloquene. If we alledge what the Scriptures themselves do usually speak for the saving force of the Word of God, not with restraint to any one cer∣tain kinde of delivery, but howsoever the same shall chance to be made known, yet by one trick or other they alwaysb 1.219 restrain it unto Sermons. Our Lord and Saviour hath said,c 1.220 Search the Scriptures, for in them ye think to have eternal life. But they tell us, he spake to the Jews, which Jews before had heard his Sermons; and that per∣adventure it was his minde they should search, not by reading, nor by hearing them read, but by attending, whensoever the Scriptures should happen to be alledged in Sermons. Furthermore, having received Apostolical Doctrine,d 1.221 the Apostle Saint Paul hath taught us to esteem the same as the Supream Rule, whereby all other Do∣ctrines must for ever be examined. Yea, but in as much as the Apostle doth there speak of that he had Preached, he flatly maketh (as they strangely affirm) his Preach∣ings or Sermons the Rule whereby to examine all. And then, I beseech you, what Rule have we whereby to judge or examine any? For, if Sermons must be our Rule, because the Apostles Sermons were so to their Hearers; then, sith we are not as they were, Hearers of the Apostles Sermons, it resteth that either the Sermons which we hear should be our Rule, or (that being absurd) therewill (which yet hath greater ab∣surdity) no Rule at all be remaining for Tryal, what Doctrines now are corrupt, what consonant with heavenly Truth.* 1.222 Again, let the same Apostle acknowledge all Scri∣pture profitable to teach, to improve, to correct, to instruct in Righteousness; Still notwithstanding we erre, if hereby we presume to gather, that Scripture read, will avail unto any one of all these uses; they teach us the meaning of the words to be, that so much the Scripture can do, if the Minister that way apply it in his Sermons, otherwise not. Finally, they never hear Sentence which mentioneth the Word or Scripture, but forthwith their Glosses upon it are, the Word preached, the Scri∣pture explained or delivered unto us in Sermons. Sermons they evermore understand to be that Word of God, which alone hath vital Operation; the dangerous sequel of which Construction I wish they did more attentively weigh. For, sith Speech is the very Image, whereby the minde and soul of the Speaker conveyeth it self into the bolom of him which heareth, we cannot chuse but see great reason, wherefore the Word that proceedeth from God, who is Himself very Truth and Life, should be (as the Apostle to the Hebrews noteth) lively and mighty in operation,* 1.223 sharper than any two-edged Sword. Now, if in this and the like Places we did conceive, that our

own Sermons are that strong and forcible Word, should we not hereby impart even the most peculiar glory of the Word of God, unto that which is not his word? For, touching our Sermons, that which giveth them their very being, is the wit of man, and therefore they oftentimes accordingly taste too much of that over-corrupt Foun∣tain from which they come. In our speech of most holy things, our most frail affecti∣ons many times are bewrayed. Wherefore when we read or recite the Scripture, we then deliver to the People properly the Word of God. As for our Sermons, be they never so sound and perfect, his Word they are not, as the Sermons of the Prophets were; no, they are but ambiguously termed his Word, because his Word is commonly the Subject whereof they treat, and must be the Rule whereby they are framed. Notwith∣standing, by these, and the like shifts they derive unto Sermons alone, whatsoever is generally spoken concerning the Word. Again, what seemeth to have been uttered concerning Sermons, and their efficacy or necessity, in regard of Divine matter, and must consequently be verified in sundry other kindes of teaching, if the Matter be the same in all; their use is to fasten every such Speech unto that one only manner of teaching, which is by Sermons, that still Sermons may be all in all.a 1.224 Thus, be∣cause Solomon declareth that the People decay or perish for want of Knowledge, where b 1.225no Prophecying at all is, they gather, that the hope of Life and Salvation is cut off, where Preachers are not which prophecy by Sermons, how many soever they be in number that read daily the Word of God, and deliver, though in other sort, the self-same matter which Sermons do. The people which have no way to come to the know∣ledge of God, no prophecying, no teaching, perish. But that they should of necessity perish, where any one way of knowledge lacketh, is more then the words of Solomon import,c 1.226 Another usual point of their Art in this present question, is to make very large and plentiful Discourses, how Christ is by Sermonsd 1.227 lifted up higher, and made moree 1.228 apparent to the eye of Faith; how thef 1.229 savour of the Word is more sweet being brayed, and more able to nourish being divided by Preaching, then by only reading proposed; how Sermons are the Keyes of the Kingdom of Heaven, and do open the Scriptures, which being but read, remain in comparison still clasped; how Godg 1.230 giveth richer increase of grace to the Ground that is planted and watered by Preaching, than by bare and simple Reading. Out of which premises declaring how attainment unto life is easier where Sermons are, they conclude anh 1.231. impossibility thereof where Sermons are not. Alcidimas the Sophister hath many arguments, to prove that voluntary and extemporal far excelleth premeditated speech. The like whereunto, and in part the same, are brought by them, who commend Sermons, as having (which all men, I think, will acknowledge) sundry i 1.232 peculiar and proper vertues, such as no other way of Teaching besides hath. Aptness to follow particular occasions presently growing, to put life into words by countenance, voyce and gesture, to prevail mightily in the sudden affections of men, this Sermons may challenge. Wherein notwithstanding so eminent properties whereof Lessons are haply destitute, yet Lessons being free from some inconveniences, whereunto Sermons are more subject, they may in this respect no less take, then in other they must give the hand, which betokeneth preemi∣nence. For there is nothing which is not some way excell'd, even by that which it doth excel. Sermons therefore and Lessons may each excell other in some respects, without any prejudice unto either, as touching that vital force which they both have in the work of our Salvation. To which effect when we have endeavoured as much as in us doth lye, to finde out the strongest causes, wherefore they should imagine that Reading is itself so unavailable;* 1.233 the most we can learn at their hands, is, that Sermons are the Ordinance of God, the Scriptures dark, and the labour of Reading easie. First, therefore, as we know that God doth aide with his grace, and by his special providence evermore bless with happy success those things which himself appointeth; so his Church, we perswade our selves, he hath not in such sort given over to a reprobate sense, that whatsoever it deviseth for the good of the Souls of men, the same he doth still accurse and make frustrate. Or if he always did defeat the Ordinances of his Church,* 1.234 is not reading the Ordinance of God? Wherefore then should we think that the force of his secret grace is accustomed to bless the labour of dividing his Word, according unto each man's private discretion in publick Sermons, and to withdraw it self from concur∣ring with the publick delivery thereof by such selected portions of Scriptures, as the

whole Church hath solemnly appointed to be read for the Peoples good, either by ordi∣nary course or otherwise, according to the exigence of special occasions? Reading (saith a 1.235Isidore) is to the Hearers no small edifying. To them whose b 1.236delight and meditation is in the Law, seeing that happiness and bliss belongeth, it is not in us to deny them the benefit of heavenly Grace. And I hope we may presume, that a rare thing it is not in the Church of God, even for that very Word which is read to be both presently their c 1.237joy, and afterwards their study that hear it. d 1.238S. Augustin speaking of devout men, noteth, how they daily frequented the Church, how attentive ear they gave unto the Lessons and Chapters read, how careful they were to remember the same, and to muse thereupon by themselves. e 1.239St. Cyprian observeth. that Reading was not without effect in the hearts of men. Their joy and alacity was to him an argument, that there is in this Ordinance a blessing, such as ordinarily doth accompany the administration of the Word of Life. It were much if there should be such a difference between the hearing of Sermons preached, and of Lessons read in the Church, that he which presenteth himself at the one, and ma∣keth his Prayer with the Prophet f 1.240David, Teach me, O Lord, the way of thy Statutes, di∣rect me in the path of thy commandments, might have the ground of usual experience wher∣upon to build his hope of prevailing with God, and obtaining the Grace he seeketh, they contrariwise not so, who crave the like assistance of his Spirit, when they give ear to the reading of the other. In this therefore Preaching and Reading are equal, that both are approved as his Ordinances, both assisted with his Grace. And if his Grace do assist them both to the nourishment of faith already bred, we cannot, without some very manifest cause yielded, imagin that in breeding or begetting faith, his grace doth cleave to the one, and utterly forsake the other. Touching hardness, which is the second pretended impe∣diment,* 1.241 as against Homilies, being plain and popular instructions, it is no bar, so neither doth it infringe the efficacy, no not of Scriptures, although but read. The force of read∣ing, how small soever they would have it, must of necessity be granted sufficient to noti∣fie that which is plain or easie to be understood. And of things necessary to all mens sal∣vation, we have been hitherto accustomed to hold (especially sit hence the publishing of the Gospel of Jesus Christ, whereby the simplest having now a Key unto Knowledge which the Eunuch in the Acts did want,* 1.242 our Children may of themselves by reading un∣derstand that, which he without an Interpreter could not) they are in Scripture plain and easie to be understood. As for those things which at the first are obscure and dark, when memory hath laid them up for a time, Judgment afterwards growing explaineth them. Scripture therefore is not so hard, but that the only reading thereof may give life unto willing Hearers. The easie performance of which holy labour, is in like sort a very cold Objection, to prejudice the vertue thereof. For what though an Infidel; yes, though a Childe may be able to read; there is no doubt, but the meanest and worst amongst the People under the Law, had been as able as the Priests themselves were to offer Sacrifice. Did this make Sacrifice of no effect unto that purpose for which it was instituted? In Re∣ligion some duties are not commended so much by the hardness of their execution, as by the worthiness and dignity of that acceptation wherein they are held with God. We admire the goodness of God in nature, when we consider how he hath provided that things most needful to preserve this life, should be most prompt and easie for all living Creatures to come by. Is it not as evident a sign of his wonderful providence over us, when that food of Eternal life, upon the utter want whereof our endless death and destru∣ction necessarily ensueth, is prepared and always set in such a readiness, that those very means, than which nothing is more easie, may suffice to procure the same? Surely, if we perish, it is not the lack of Scribes and learned Expounders that can be out just excuse. The Word which saveth our Souls is near us, we need for knowledge but to read and live.* 1.243 The man which readeth the Word of God, the Word it self doth pronounce blessed, if he also observe the same. Now all these things being well considered, it shall be no intri∣cate matter for any man to judge with indifferency on which part the good of the Church is most conveniently sought; whether on ours, whose opinion is such as hath been shew∣ed, or else on theirs, who leaving no ordinary way of Salvation for them unto whom the* 1.244 Word of God is but only read, do seldom name them but with great disdain and con∣tempt who execute that Service in the Church of Christ. By means whereof it hath come to pass, that Churches, which cannot enjoy the benefit of usual Preaching, are jud∣ged, as it were, even forsaken of God, forlorn, and without either hope or comfort: Con∣trariwise,

those places which every day for the most part are at Sermons as the flowing sea, do both by their emptiness at times of reading, and by other apparent tokens shew, to the voice of the living God, this way sounding in the ears of men, a great deal less reve∣rence then were meet. But if no other evil were known to grow thereby, who can chuse but think them cruel which doth hear them so boldly teach,* 1.245 that if God (as to him there nothing impossible) do haply save any such as continue where they have all other means of instruction, but are not taught by continual preaching, yet this is miraculous, and more than the fitness of so poor instruments can give any man cause to hope for; that Sacraments are not effectual to Salvation,* 1.246 except men be instructed by Preaching before they be made Partakers of them; yea, that both Sacraments and Prayers also, where Ser∣mons are not,* 1.247 do not only not feed, but are ordinarily to further condemnation; What mans heart doth not rise at the mention of these things•• It is true, that the weakness of our Wits and the dulness of our Affections do make us for the most part, even as our Lords own Disciples were for a certain time, hard and slow to believe what is written. For help whereof expositions and exhortations are needful, and that in the most effectu∣al manner. The principal Churches throughout the Land, and no small part of the rest, being in this respect by the goodness of God so abundantly provided for, they which want the like furtherance unto knowledge, wherewith it were greatly to be desired that they also did abound, are yet, we hope, not left in so extream desticution, that justly any men should think the ordinary means of Eternal life taken from them because their teaching is in publick for the most part but by Reading. For which cause amongst whom there are not those helps that others have to set them forward in the way of Life, such to dis-hearten with fearful Sentences, as though their Salva∣tion could hardly be hoped for, is not in our understanding so consonant with Christi∣an Charity. We hold it safer a great deal, and better to give thema 1.248 incouragement; to put them in minde, that it is not the deepness of their Knowledge, but theb 1.249 single∣ness of their Belief which God accepteth; That they whichc 1.250 hunger and thirst after Righteousness, shall be satisfied; That nod 1.251 imbecillity of Means can prejudice the truth of the promise of God herein; That the weaker their helps are, the more their need is to sharpen the edge of their owne 1.252 industry; And thatf 1.253 painfulness by fee∣ble meanes shall be able to gain that, which in the plenty of more forcible instru∣ments is through sloth and negligence lost. As for the men, with whom we have thus fart taken pains to conferr, about the force of the Word of God, either read by it self or opened in Sermons; their speeches concerning both the one and the other are in truth such, as might give us very just cause to think, that the reckoning is not great which they make of either. For howsoever they have been driven to devise some odde kinde of blinde uses, whereunto they may answer that reading doth serve, yet the read∣ing of the Word of God in publick more than their Preachers bare Text, who will not judge that they deem needless? when if we chance at any time to term it necessa∣ry, as being a thing which God himself did institute amongst the Jews for purposes that touch as well us as them, a thing which the Apostles commend under the Old, and ordain under the New Testament; a thing whereof the Church of God hath ever sithence the first beginning reaped singular Commodity; a thing which without ex∣ceeding great detriment no Church can omit, they only are the men that ever we heard of, by whom this hath been cross'd and gain-said; they only the men which have given their peremptory sentence to the contrary:* 1.254 It is untrue, that simple Reading is necessary in the Church. And why untrue? Because, although it be very convenient which is used in some Churches, where before Preaching-time the Church assembled hath the Scriptures read in such order, that the whole Canon thereof is oftentimes in one year run through: yet a number of Churches which have no such order of simple Reading, cannot be in this point charged with breach of Gods commandement, which they might be if simple Reading were necessary. A poor, a cold and an hungry cavil! Shall we therefore to please them change the Word Necessary, and say, that it hath been a com∣mendable Order, a Custom very expedient, or an Ordinance most profitable (whereby they know right well that we mean exceedingly behoovful) to read the Word of God at large in the Church, whether it be, as our manner is, or as theirs is whom they prefer before us? It is not this that will content or satisfie their mindes. They have against it a marvellous deep and profound Axiome,* 1.255 that Two things to one and the same end

cannot but very improperly be said most profitable. And therefore if Preaching be most profitable to man's Salvation, then is not Reading; if Reading be, then Preaching is not. Are they resolved then at the leastwise, if Preaching be the only ordinary mean whereby it pleaseth God to save our Souls, what kinde of Preaching it is which doth save? Understand they, how or in what respect there is that force or vertue in Preaching? We have reason wherefore to make these Demands; for that, although their Pens run all upon Preaching and Sermons, yet when themselves do practise that whereof they write, they change their Dialect, and those words they shun, as if there were in them some secret sting. It is not their phrase to say they Preach, or to give to their own instructions and exhortations the name of Sermons; the pain they take themselves in this kinde is either opening or Lecturing or Reading, or Exercising, but in no case Preaching.a 1.256 And in this present Question, they also warily protest that what they ascribe to the vertue of Preaching, they still mean it of good Preaching: Now one of them saith that a good Sermonb 1.257 must expound and apply a large portion of the Text of Scripture at one time. Another giveth us to understand, that sound Preachingc 1.258 is not to do as one did at London, who spent most of his time in Invectives against good men, and told his Audience how the Magistrate should have an eye to such as troubled the peace of the Church. Thed 1.259 best of them hold it for no good Preaching, when a man endeavour∣eth to make a glorious shew of Eloquence and Learning, rather than to apply himself to the capacity of the simple. But let them shape us out a good Preacher by what pat∣tern soever pleaseth them best, let them exclude and inclose whom they will with their definitions, we are not desirous to enter into any contention with them about this, or to abate the conceit they have of their own ways, so that when once we are agreed what Sermons shall currently pass for good, we may at length understand from them, what that is in a good Sermon which doth make it the Word of Life un∣to such as hear. If substance of matter, evidence of things, strength and validity of arguments and proofs, or if any other vertue else which Words and Sentences may contain; of all this, what is there in the best Sermons being uttered, which they lose by being read? But they utterly deny that the reading either of Scriptures, or Ho∣milies and Sermons can ever by the ordinary grace of God save any Soul. So that although we had all the Sermons word for word which Iames, Paul, Peter, and the rest of the Apostles made, some one of which Sermons was of power to convert thousands of the Hearers unto Christian Faith; yea, although we had all the instructi∣ons, exhortations, consolations which came from the gracious lips of our Lord Je∣sus Christ himself, and should read them ten thousand times over, to Faith and Sal∣vation no man could hereby hope to attain. Whereupon it must of necessity fol∣low, that the vigour and vital efficacy of Sermons doth grow from certain accidents, which are not in them, but in their Maker; his vertue, his gesture, his countenance, his zeal, the motion of his body, and the inflexion of his voice, who first uttereth them as his own, is that which giveth them the form, the nature, the very essence of instru∣ments available to Eternal life. If they like neither that nor this, what remaineth but that their final conclusion be, Sermons we know are the only ordinary means to Salva∣tion, but why or how we cannot tell? Wherefore to end this tedious Controversie, wherein the too great importunity of our over-eager Adversaries hath constrained us much longer to dwell, than the barrenness of so poor a Cause could have seemed at the first likely either to require or to admit, if they which without partialities and passions are accustomed to weigh all things, and accordingly to give their sentence, shall here sit down to receive our Audit, and to cast up the whole reckoning on both sides; the sum which Truth amounteth unto will appear to be but this, that as Medicines provided of Nature, and applyed by Art for the benefit of bodily health, take effect sometime under and sometime above the natural proportion of their vertue, according as the minde and fancy of the Patient doth more or less con∣curr with them: So, whether we barely read unto men the Scriptures of God; or by Homilies concerning matter of Belief and Conversation seek to lay before them the duties which they owe unto God and Man; whether we deliver them Books to read and consider of in private at their own best leasure, or call them to the hearing of Ser∣mons publickly in the House of God; albeit every of these and the like unto these means

do truly and daily effect that in the hearts of men for which they are each and all meant; yet the operation which they have in common, being most sensible and most generally noted in one kinde above the rest, that one hath in some mens opinions drowned altogether the rest, and injuriously brought to pass that they have been thought not less effectual than the other, but without the other uneffectual to save souls. Whereas the cause why Sermons only are observed to prevail so much while all means else seem to sleep and do nothing, is in truth but that singular affection and at∣tention which the people sheweth every where towards the one, and their cold disposi∣tion to the other; the reason hereof being partly the Art which our Adversaries use for the credit of their Sermons, to bring men out of conceit with all other Teaching be∣sides; partly, a custom which men have to let those things carelesly pass by their ears which they have oftentimes heard before, or know they may hear again whenever it pleaseth themselves; partly, the especial advantages which Sermons naturally have to procure attention, both in that they come always new, and because by the Hearer it is still presumed, that if they be let slip for the present, what good soever they contain, is lost, and that without all hope of recovery. This is the true cause of odds be∣tween Sermons, and other kindes of wholesome Instruction. As for the difference which hath been hitherto so much defended on the contrary side, making Sermons the only ordinary means unto Faith and eternal Life, sith this hath neither evidence of Truth; nor proof sufficient to give it warrant, a cause of such quality may with fart better grace and conveniency aske that pardon which common humanity doth easily grant, than claim in challenging manner that assent which is as unwilling when reason guideth it to be yielded where it is not, as with-held where it is apparent∣ly due. All which notwithstanding, as we could greatly wish that the rigour of this their opinion were allayed and mittigated; so, because we hold it the part of religious ingenuity to honour vertue in whomsoever, therefore it is our most hearty desire, and shall be always our Prayer unto Almighty God, that in the self-same fervent zeal where∣with they seem to effect the good of the Souls of men; and to thirst after nothing more than that all men might by all means be directed in the way of life, both they and we may constantly persist to the Worlds end. For in this we are not their Adversaries, though they in the other hitherto have been ours.

23. Between the Throne of God in Heaven,* 1.260 and his Church upon Earth here mi∣litant, if it be so that Angels have their continual intercourse, where should we finde the same more verified than in those two ghostly Exercises, the one Doctrine, the other Prayer? For what is the Assembling of the Church to learn, but the receiving of Angels descended from above? What to pray, but the sending of An∣gels upwards? His Heavenly Inspirations, and our holy Desires are as so many An∣gels of intercourse and commerce between God and us. As Teaching bringeth us to know that God is our supream Truth; so Prayer, testifieth that we acknowledge him our soveraign Good. Besides, sith on God, as the most High, all inferiour Causes in the World are dependant; and the higher any Cause is, the more it coveteth to impart vertue unto things beneath it, how should any kinde of service we do or can do, finde greater acceptance than Prayer, which sheweth our concurrence with him, in desiring that wherewith his very Nature doth most delight? Is not the name of Prayer usual to signifie even all the service that ever we do unto God? And that for no other cause, as I suppose, but to shew that there is in Religion no acceptable Du∣ty which devout Invocation of the name of God doth not either presuppose or inferr. Prayers are thosea 1.261 Calves of Mens lips; those most gracious and sweetb 1.262 odours; those rich Presents and Gifts, which beingc 1.263 carried up into Heaven, do best restifie our dutiful affection, and are, for the purchasing of all favour at the hands of God, the most undoubted means we can use. On others what more easily, and yet what more fruitfully bestowed than our Prayers? If we give Counsel, they are the sim∣pler onely that need it; if Almes, the poorer only are relieved; but by Prayer we do good to all. And whereas every other Duty besides, is but to shew it self as time and opportunity require, for this all times are convenient:* 1.264 when we are not able to do any other things for mens behoof, when through maliciousness or unkindness they vouchsafe not to accept any other good at our hands, Prayer is that which we al∣ways have in our power to bestow, and they never in theirs to refuse. Wherefore God

fotbid, saith Samuel,* 1.265 speaking unto a most unthankful People, a People weary of the benefit of his most vertuous Government over them, God forbid that I should sin against the Lord, and cease to pray for you. It is the first thing wherewith a righteous life be∣ginneth, and the last wherewith it doth end. The knowledge is small which we have on Earth concerning things that are done in Heaven. Notwithstanding, thus much we know even of Saints in Heaven, that they pray. And therefore Prayer being a work com∣mon to the Church as well Triumphant as Militant, a work common unto Men with Angels, what should we think, but that so much of our Lives is celestial and divine as we spend in the exercise of Prayer? For which cause we see that the most comfortable Visitations,* 1.266 which God hath sent men from above, have taken especially the times of Prayer as their most natural opportunities.

* 1.26724. This holy and religious duty of Service towards God concerneth us one way in that we are men, and another way in that we are joined as parts to that visible Mystical Body,* 1.268 which is his Church. As men, we are at our own choice, both for time, and place, and form, according to the exigence of our own occasions in private: But the service, which we do as Members of a Publick Body, is publick, and for that cause must needs be accompted by so much worthier than the other, as a whole society of such condition exceedeth the worth of any one. In which con∣sideration unto Christian Assemblies,* 1.269 there are most special Promises made. St. Paul, though likely to prevail with God as much as any one, did notwithstanding think it much more, both for God's glory, and his own good, if Prayers might be made and thanks yielded in his behalf by a number of men. The Prince and Peo∣ple of Niniveh,* 1.270 assembling themselves, as a main Army of Supplicants, it was not in the power of God to withstand them. I speak no otherwise concerning the force of Publick Prayer in the Church of God,* 1.271 than before me Tertullian hath done, We come by Troops to the Place of Assembly, that being banded as it were together, we may be Sapplicants enough to besiege God with, our Prayers: These Forces are un∣to him acceptable. When we publickly make our Prayers, it cannot be but that we do it with much more comfort than in private, for that the things we aske publick∣ly are approved as needful and good in the Judgement of all, we hear them sought for and desired with common consent. Again, thus much help and furtherance is more yielded, in that, if so be our zeal and devotion to God-ward be slack, the ala∣crity and fervour of others serveth as a present spurt.* 1.272 For even Prayer it self (saith Saint Basil) when it hath not the consort of many voyces to strengthen it,* 1.273 is not it self. Finally, the good which we do by Publick Prayer, is more than in private can be done, for that besides the benefit which is here, is no less procured to our selves, the whole Church is much bettered by our good example; and consequently where∣as secret neglect of our duty in this kinde is but only our own hurt, one man's con∣tempt of the Common Prayer of the Church of God may be and oftentimes is most hurtful unto many.* 1.274 In which considerations the Prophet David so often voweth unto God the Sacrifice of Prayse and Thanksgiving in the Congregation, so ear∣nestlie exhorteth others to sing Praises unto the Lord in his Courts, in his San∣ctuary, before the memorial of his Holiness; and so much complaineth of his own uncomfortable exile, wherein although he sustained many most grievous indignities, and indured the want of sundry both pleasures and honours before injoyed; yet as if this one were his only grief,* 1.275 and the rest not felt, his speeches are all of the heavenly benefit of Publick Assemblies, and the happiness of such as had free access thereunto.

* 1.27625. A great part of the Cause, wherefore religious mindes are so inflamed with the love of Publick devotion, is that vertue, force and efficacy, which by experience they finde that the very form and reverend solemnity of Common Prayer duly or∣dered hath, to help that imbecillity and weakness in us, by means whereof we are otherwise of our selves the less apt to perform unto God so heavenly a service, with such affection of heart, and disposition in the powers of our Souls as is requisite. To this end therefore all things hereunto appertaining, have been ever thought con∣venient to be done with the most solemnity and majesty that the wisest could devise.* 1.277 It is not with Publick as with Private Prayer. In this, rather secresie is commanded than outward shew, whereas that being the publick act of a whole So∣ciety,

requireth accordingly more care to be had of external appearance. The very assembling of men therefore unto this service hath been ever solemn. And concern∣ing the place of assembly, although it serve for other uses as well as this, yet seeing that our Lord himself hath to this, as to the chiefest of all other, plainly sanctified his own Temple,* 1.278 by entituling it the House of Prayer, what preeminence of dig∣nity soever hath been either by the Ordinance, or through the special favour and providence of God annexed unto his Sanctuary, the principal cause thereof must needs be in regard of Common Prayer.* 1.279 For the honour and furtherance whereof, if it be as the gravest of the antient Fathers seriously were perswaded, and do often∣times plainly teach, affirming that the House of Prayer is a Court, beautified with the presence of Celestial powers, that there we stand, we pray, we sound forth Hymnes unto God, having his Angels intermingled as our Associates; and that with reference hereunto the Apostle doth require so great care to be had of decen∣cy for the Angels sake;* 1.280 how can we come to the House of Prayer, and not be moved with the very glory of the place it self, so to frame our affections Praying, as doth best beseem them,* 1.281 whose Suits the Almighty doth there sit to hear, and his Angels attend to further; When this was ingrafted in the mindes of men, there needed no penal Statutes to draw them unto publick Prayer. The warning sound was no sooner heard,* 1.282 but the Churches were presently filled, the pavements cove∣red with bodies prostrate, and washt with their tears of devout joy. And as the place of publick Prayer is a Circumstance in the outward form thereof, which hath moment to help devotion; so the Person much more with whom the People of God do joyn themselves in this Action, as with him that standeth and speaketh in the presence of God for them. The authority of his Place, the fervour of his Zeal, the piety and gravity of his whole Behaviour, must needs exceedingly both grace and set forward the service he doth. The authority of his Calling is a furtherance, because if God have so farr received him into favour, as to impose upon him by the hands of men that Office of blessing the People in his Name, and making interces∣sion to him in theirs; which Office he hath sanctified with his own most gracious Promise,* 1.283 and ratified that promise by manifest actual performance thereof, when others before in like place have done the same, is not his very Ordination a seal, as it were to us, that the self-same Divine love which hath chosen the instrument to work with, will by that instrument effect the thing whereto he ordained it, in bles∣sing his People, and accepting the Prayers which his Servant offereth up unto God for them? It was in this respect a comfortable Title which the Antients used to give unto God's Ministers,* 1.284 terming them usually God's most beloved, which were ordained to procure by their Prayers his love and favour towards all. Again, if there be not zeal and fervency in him which proposeth for the rest those sutes and sup∣plications, which they by their joyful Acclamations must ratifie; if he praise not God with all his might, if he pour not out his Soul in Prayer; if he take not their Cau∣ses to heart, and speak not as Moses, Daniel, and Ezra, did for their People; how should there be but in them frozen coldness, when his affections seem benummed from whom theirs should take fire? Vertue and godliness of life are required at the hands of the Minister of God, not only in that he is to teach and instruct the People, who for the most part are rather led away by the ill example, then directed aright by the wholesom instruction of them, whose Life swarveth from the rule of their own Doctrine; but also much more in regard of this other part of his Functi∣on; whether we respect the weakness of the People, apt to loathe and abhorr the Sanctuary, when they which perform the service thereof are such as the Sonnes of Heli were;* 1.285 or else consider the inclination of God himself, who requireth the lifting up of pure hands in Prayers, and hath given the World plainly to understand, that the Wicked, although they cry, shall not be heard. They are not fit Supplicants to seek his mercy on the behalf of others, whose own un-repented sins provoke his just indignation.* 1.286 Let thy Priests therefore, O Lord, be evermore cloathed with Righteousness, that thy Saints may thereby with more devotion rejoice and sing. But of all helps for due performance of this Service, the greatest is that very set and standing order it self, which, framed with common advice, hath both for matter and form prescribed whatsoever is herein publickly done. No doubt, from God it

hath proceeded, and by us it must be acknowledged a Work of singular care and providence, that the Church hath evermore held a Prescript form of Common Prayer, although not in all things every where the same, yet for the most part re∣taining still the same analogy. So that if the Liturgies of all antient Churches throughout the World be compared amongst themselves, it may be easily perceived they had all one original mold, and that the publick Prayer of the People of God in Churches throughly settled, did never use to be voluntary Dictates, proceeding from any man's extemporal wit. To him which considereth the grievous and scan∣dalous Inconveniencies, whereunto they make themselves daily subject, with whom any blinde and secret Corner is judged a fit House of Common Prayer; the manifold confusions which they fall into, where every man's private Spirit and Gift (as they term it) is the only Bishop that ordaineth him to this Ministry; the irksome defor∣mities whereby through endless and senseless effusions of indigested Prayers, they oftentimes disgrace in most unsufferable manner, the worthiest part of Christian duty towards God, who herein are subject to no certain Order, but pray both what and how they list; to him, I say, which weigheth duly all these things, the reasons cannot be obscure,* 1.287 why God doth in Publick Prayer so much respect the Solem∣nitie of Places where, the Authority and calling of Persons by whom, and the precise Appointment even with what Words or Sentences his Name should be called on amongst his People.

* 1.28826. No man hath hitherto been so impious, as plainly and directly to condemn Prayer. The best stratagem that Satan hath, who knoweth his Kingdom to be no one way more shaken, than by the Publick devout Prayers of God's Church, is by traducing the form and manner of them, to bring them into contempt, and so to shake the force of all men's devotion towards them. From this, and from no other forge, hath proceeded a strange conceit, that to serve God with any set form of Common Prayer, is superstitious. As though God himself did not frame to his Priests the very speech,* 1.289 wherewith they were charged to bless the People; or as if our Lord, even of purpose to prevent this fancy of extemporal and voluntary Pray∣ers, had not left us of his own framing one, which might both remain as a part of the Church-Liturgy, and serve as a Pattern whereby to frame all other Prayers with efficacy, yet without superfluity of words. If Prayers were no otherwise accepted of God, then being conceived always new, according to the exigence of present occasions; if it be right to judge him by our own Bellies, and to imagine that he doth loath to have the self-same supplications often iterated, even as we do to be every day fed without alteration or change of diet; if Prayers he Actions which ought to waste away themselves in the making; if being made to remain that they may be resumed and used again as Prayers, they be but instruments of Superstiti∣on; surely, we cannot excuse Moses, who gave such occasion of scandal to the World, by not being contented to praise the Name of Almighty God, according to the usual naked simplicity of God's Spirit, for that admirable victory given them against Pharaoh, unless so dangerous a President were lest for the casting of Pray∣ers into certain Poetical moulds, and for the framing of Prayers which might be repeated often, although they never had again the same occasions which brought them forth at the first. For that very Hymne of Moses grew afterwards to be a part of the ordinary Jewish Liturgy; not only that, but sundry other sithence in∣vented. Their Books of Common-Prayer contained partly Hymns taken out of thē Holy Scripture, partly Benedictions, Thanksgivings, Supplications, penned by such as have been, from time to time, the Governours of that Synagogue. These they sorted into their several times and places, some to begin the service of God with, and some to end, some to go before, and some to follow, and some to be in∣terlaced between the Divine Readings of the Law and Prophets. Unto their cu∣stom of finishing the Passeover with certain Psalmes, there is not any thing more probable, then that the holy Evangelist doth evidently allude, saying, That after the Cup delivered by our Saviour unto his Apostles,a 1.290 they sung, and went forth to the Mount of Olives. As the Jews had their Songs of Moses, and David, and the rest; so the Church of Christ from the very beginning hath both used the same, and besides them other also of like nature, the Song of the Virgin Mary, the Song of

Zachary, the Song of Simeon, such Hymnes as the Apostle doth often speak of, saying,* 1.291 I will pray and sing with the Spirit. Again, in Psalms, Hymnes, and Songs, making melody unto the Lord, and that heartily. Hymnes and Psalms are such kindes of Prayer as are not wont to be conceived upon a sudden; but are framed by Me∣ditation before hand, or else by Prophetical illumination are inspired, as at that time it appeareth they were, when God by extraordinary gifts of the Spirit, inabled men to all parts of service necessary for the edifying of his Church.

27. Now, albeit the Admonitioners did seem at the first to allow no Prescript form of Prayer at all,* 1.292 but thought it the best that their Minister should always be left at liberty to pray, as his own discretion did serve, yet because this opinion upon better advice they afterwards retracted, their Defender and his Associates have sithence proposed to the World a form, such as themselves like, and, to shew their dislike of ours, have taken against it those exceptions, which, whosoever doth mea∣sure by number, must needs be greatly out of love with a thing that hath so many faults; whosoever by weight, cannot chuse but esteem very highly of that, where∣in the wit of so scrupulous Adversaries hath not hitherto observed any defect which themselves can seriously think to be of moment. Gross Errours and manifest Im∣piety they grant we have taken away. Yet a 1.293 many things in it they say are amiss; many instances they give of things in our Common Prayer, not agreeable as they pretend with the word of God. It hath in their eye too great affinity with the form of the Church of Rome; it differeth too much from that which Churches elsewhere reformed allow and observe; our Attire disgraceth it; it is not orderly read nor gestured as beseemeth; it requireth nothing to be done, which a Childe may not lawfully do; it hath a number of short cutts or shreddings, which may be better called Wishes than Prayers; it intermingleth Prayings and Readings in such manner, as, if Supplicants should use in proposing their Sutes unto mortal Princes, all the World would judge them madd; it is too long, and by that mean abridgeth Preaching; it appointeth the People to say after the Minister; it spendeth time in singing and in reading the Psalms by course, from side to side; it useth the Lord's Prayer too oft, the Songs of Magnificat, Benedictus, and Nune Dimittis, it might very well spare; it hath the Letany, the Creed of Athanasius, and Gloria Patri, which are superfluous; it craveth Earthly things too much; for deliverance from those Evils against which we pray, it giveth no Thanks; some things it asketh un∣seasonably, when they need not to be prayed for, as deliverance from Thunder and Tempest, when no Danger is nigh; some in too abject and diffident manner, as that God would give us that which we for our unworthiness dare not ask; some which ought not to be desired, as the deliverance from sudden Death, riddance from all Adversity, and the extent of saving Mercy towards all men. These and such like are the Imperfections, whereby our form of Common Prayer is thought to swerve from the Word of God. A great favourer of that part, but yet (his Errour that way excepted) a learned, painful, a right vertuous and good man, did not fear sometime to undertake, against Popish Detractors, the general maintenance and de∣fence of our whole Church-Service, as having in it nothing repugnant to the Word of God. And even they which would file away most the largeness of that Offer, do notwithstanding in more sparing terms acknowledge little less. For when those op∣posite judgements which never are wont to construe things doubtful to the better, those very tongues which are always prone to aggravate whatsoever hath but the least shew whereby it may be suspected to savour of, or to sound towards any evil, do by their own voluntary sentence clearly free us from gross Errours, and from manifest Impiety herein; who would not judge us to be discharged of all blame, which are confest to have no great fault, even by their very word and testimony, in whose eyes no fault of ours hath ever hitherto been accustomed to seem small? Nevertheless, what they seem to offer us with the one hand, the same with the other they pull back again. They grant we erre not in palpable manner, weare not openly and notoriously impious; yet Errors we have, which the sharp insight of their wisest men do espy; there is hidden impiety, which the profounder sort are able enough to disclose. Their skilful ears perceive cer∣tain harsh and unpleasant discords in the sound of our Common Prayer, such as the Rules of Divine Harmony, such as the Laws of God cannot bear.

* 1.29428. Touching our Conformity with the Church of Rome, as also of the diffe∣rence between some Reformed Churches and ours, that which generally hath been already answered, may serve for answer to that Exception, which in these two re∣spects they take particularly against the form of our Common Prayer. To say, that in nothing they may be followed, which are of the Church of Rome, were violent and extream. Some things they do, in that they are men, in that they are Wise men, and Christian men some things, some things in that they are men mis∣led and blinded with Errour. As farr as they follow Reason and Truth, we fear not to tread the self-same steps wherein they have gone, and to be their Followers. Where Rome keepeth that which is antienter and better; others whom we much more affect leaving it for newer, and changing it for worse; we had rather follow the perfections of them whom we like not, than in defects resemble them whom we love.* 1.295 For although they profess they agree with us touching a prescript form of Prayer to be used in the Church; yet in that very form which they say, is agree∣able to Gods Word,* 1.296 and the use of Reformed Churches, they have by special Prote∣station declared, That their meaning is not, it shall be prescribed as a thing whereunto they will tye their Minister. It shall not (they say) be necessary for the Minister daily to repeat all these things before mentioned, but beginning with some like Confession, to proceed to the Sermon; which ended, he either useth the Prayer for all States before mentioned, or else prayeth as the Spirit of God shall move his Heart. Herein therefore we hold it much better, with the Church of Rome, to appoint a prescript form which every man shall be bound to observe, then with them to set down a kinde of directi∣on, a form for men to use if they list, or otherwise to change as pleaseth them∣selves. Furthermore, the Church of Rome hath rightly also considered, that Pub∣lick Prayer is a Duty intire in it self, a Duty requisite to be performed, much oft∣ner than Sermons can possibly be made. For which cause, as they, so we have like∣wise a Publick form how to serve God both Morning and Evening, whether Sermons may be had or no. On the contrary side, their form of Reformed Prayer sheweth only what shall be done upon the dayes appointed for the Preaching of the Word;* 1.297 with what words the Minister shall begin,* 1.298 when the hour appointed for Sermon is come; what shall be said or sung before Sermon, and what after. So that accord∣ing to this form of theirs, it must stand for a Rule, No Sermon, No Service. Which over-sight, occasioned the French spitefully to term Religion that sort exercised, a meer Preach. Sundry other more particular defects there are, which I willing∣ly forbear to rehearse; in consideration whereof, we cannot be induced to prefert their Reformed form of Prayer before our own, what Church soever we resemble therein.

* 1.29929. The Attire which the Minister of God is by Order to use at times of Divine Ser∣vice, being but a matter of meer formality, yet such as for Comeliness sake hath hi∣therto been judged by the wiser sort of men not unnecessary to concurr with other sen∣sible Notes, betokening the different kinde or quality of Persons and Actions whereto it is tyed; as we think not ourselves the holier, because we use it, so neither should they with whom no such thing is in use, think us therefore unholy, because we submit our selves unto that, which in a matter so indifferent the wisdom of Authority and Law have thought comely. To solemn Actions of Royalty and Justice, their suitable Ornaments are a Beauty. Are they only in Religion a stain? Divine Religion, saith Saint Ierom (he speaketh of the Priestly Attire of the Law) hath one kinde of Habite wherein to minister before the Lord, another for ordinary uses belonging unto common life. Pelagius having car∣ped at the curious neatness of men's Apparel in those days, and through the sowreness of his disposition spoken somewhat too hardly thereof, affirming, That the glory of Cloaths and Ornaments was a thing contrary to God and godliness; S. Ierom, whose custom is not to pardon over-easily his Adversaries, if any where they chance to trip, presseth him as thereby making all sorts of men in the World God's enemies. Is it enmity with God (saith he) if I wear my Coat somewhat handsome? If a Bishop, a Priest, Deacon, and the rest of the Ecclesiastical Order come to administer the usual Sacrifice in a white Garment, are

they hereby God's Adversaries; Clarks, Monks, Widows, Virgins, take beed, it is dangerous for you to be otherwise seen than in soul and ragged Cloaths. Not to speak any thing of Secular men, which have proclaimed to have war with God as oft as ever they put on precious and shining Cloathes. By which words of Ierome, we may take it at the least for a probable collection, that his meaning was to draw Pelagius into hatred, as condemning by so general a speech even the neatness of that very Garment it self, wherein the Clergy did then use to administer publickly the holy Sacrament of Christ's most blessed Body and Blood; For that they did then use some such Orna∣ment, the words of Chrysostome give plain testimony,* 1.300 who speaking to the Cler∣gy of Antioch, telleth them that if they did suffer notorious Male••actors to come to the Table of our Lord, and not put them by, it would be as heavily revenged upon them, as if themselves had shed his Blood, that for this purpose God had called them to the rooms which they held in the Church of Christ; that this they should reckon was their Dignity, this their Safety, this their whole Crown and Glory; and therefore this they should carefully intend, and not when the Sacrament is admini∣stred, imagine themselves called only to walk up and down in a White and shining Garment. Now, whereas these speeches of Ierome and Chrysostom do seem plainly to allude unto such Ministerial Garments as were then in use; To this they answer, that by Ierom nothing can be gathered, but only that the Ministers came to Church in handsome Holy-day apparel, and that himself did not think them bound by the Law of God no go like Slovens; but the Weed which we mean he defendeth not. That Chrysostome meaneth the same which we defend,* 1.301 but seemeth rather to repre∣hend than allow it as we do. Which Answer wringeth out of Ierome and Chryso∣stome that which their words will not gladly yield. They both speak of the same Persons, namely, the Clergy; and of their Weed at the same time when they admi∣nister the blessed Sacrament; and of the self-same kinde of Weed, a white Garment, so far as we have wit to conceive; and for any thing we are able to see, their man∣ner of speech is not such as doth argue either the thing it self to be different where∣of they speak, or their Judgment concerning it different; although the one do on∣ly maintain it against Pelagius, as a thing not therefore unlawful, because it was fair or handsom, and the other make it a matter of small commendation in it self, if they which wear it, do nothing else but weare the Robes which their Place requireth. The honesty, dignity, and estimation of White Apparel in the Eastern part of the World, is a token of greater fitness for this sacred use, wherein it were not conve∣nient that any thing basely thought of should be suffered. Notwithstanding, I am not bent to stand stiffely upon these Probabilities, that in Ierom's and Chrysostom's time any such Attire was made several to this purpose. Yet surely the words of Solomon are very impertinent to prove it an Ornament, therefore not several for the Mini∣sters to execute their Ministry in, because men of credit and estimation wore their ordinary Apparel white. For we know that when Solomon wrote those words, the se∣veral Apparel for the Ministers of the Law, to execute their Ministry in, was such. The Wise man which seared God from his heart,* 1.302 and honoured the Service that was done unto him, could not mention so much as the Garment of Holiness, but with effectual signification of most singular reverence and love. Were it not better that the love which men bear to God, should make the least things which are imployed in his Service amiable, than that their over-scrupulous dislike of so mean a thing as a Vestment, should from the very Service of God with-draw their hearts and affecti∣ons? I term it rather a mean thing, a thing not much to be respected, because even they so account now of it, whose first Disputations against it were such, as if Religi∣on had scarcely any thing of greater waight. Their Allegations were then,* 1.303 That if a man were assured to gain a thousand by doing that which may offend any one Brother, or be unto him a cause of falling, he ought not to do it; That this Popish Apparel, the Sur∣plice especially,* 1.304 hath been by Papists abominably abused, That it hath been a mark and a very Sacrament of Abomination;* 1.305 That remaining, it serveth as a Monument of Idola∣try, and not only edifieth not, but, as a dangerous and scandalous Ceremony doth exceeding much harm to them of whose good we are commanded to have regard,* 1.306 that it causeth men to perish,* 1.307 and make shipwrack of Conscience, for so themselves profess they mean, when they say the weak are offended herewith; that it hardneth Papists, hin∣dreth

the weak from profiting in the knowledge of the Gospel, grieveth godly mindes, and giveth them occasion to think hardly of their Ministers; that if the Magistrates may com∣mand, or the Church appoint Rites and Ceremonies, yet seeing our abstinence from things in their own nature indifferent, if the weak Brother should be offended, is a flat Commande∣ment of the Holy Ghost, which no Authority either of Church or Common-wealth can make void;* 1.308 therefore neither may the one nor the other lawfully ordain this Ceremony, which hath great incommodity and no profit, great offence and no edifying; That by the Law it should have been burnt and consumed with fire as a thing infected with Leprosie; That the Example of Ezekiah beating to powder the Brazen Serpent, and of Paul ab∣rogating those abused Feasts of Charity, inforceth upon us the duty of abolishing altoge∣ther a thing which hath been, and is so offensive; Finally,* 1.309 That God by his Prophet hath given an express Commandement, which in this case toucheth us, no less than of old it did the Jews,* 1.310 'Ye shall pollute the covering of the Images of Silver, and the rich ornament of your Images of Gold, and cast them away as a stained ragg; thou shalt say unto it, Get thee hence. These, and such like, were their first Discourses, touching that Church-Attire, which with us for the most part is usual in Publick Prayer; our Eccle∣siastical Laws so appointing, as well because it hath been of reasonable continuance, and by special choice was taken out of the number of those holy Garments, which (over and besides their mystical reference) served for a 1.311comeliness b 1.312under the Law, and is in the number of those Ceremonies, which may with choice and discretion be used to that purpose in the Church of Christ; as also for that it suiteth so fitly with that lightsom affection of c 1.313joy, wherein God delighteth when his Saints praise him; and so lively re∣sembleth the glory of the Saints in Heaven, together with the beauty wherein Angels have appeared unto men, that they which are to appear for men in the presence of God, as Angels, if they were left to their own choice, and would chuse any, could not easily devise a Garment of more decency for such a Service. As for those fore-rehearsed ve∣hement allegations against it, shall we give them credit, when the very Authors from whom they came, confess they believe not their own sayings? For when once they be∣gan to perceive how many, both of them in the two Universities, and of others, who a∣broad having Ecclesiastical charge, do favour mightily their Cause, and by all means set it forward, might by persisting in the extremity of that Opinion, hazard greatly their own Estates, and so weaken that part which their Places do now give them much op∣portunity to strengthen; they asked counsel, as it seemed from some abroad, who wise∣ly considered, that the Body is of far more worth than the Rayment. Whereupon,* 1.314 for fear of dangerous inconveniences, it hath been thought good to adde, That some∣times Authority must and may with good conscience be obeyed even where Commandment is not given upon good ground; That the duty of Preaching is one of the absolute Commandements of God, and therefore ought not to be forsaken; for the bare inconveniency of a thing which in the own nature is indifferent; That one of the foulest spots is the Surplice, is the offence which is giveth in occasioning the weak to fall, and the wicked to be confirmed in their wick∣edness; yet hereby there is no unlawfulness proved, but only an inconveniency, that such things should be established, howbeit no such Inconveniency neither, as may not be born with; That when God doth flatly command us to abstain from things is their own Nature indifferent; if they offend our weak Brethren,* 1.315 his meaning is not we should obey his Commandement herein, unless we may do it, and not leave undone that which the Lord hath absolutely commanded. Always provided, That whosoever will enjoy the benefit of this Dispensation, to wear a scandalous Badge of Idolatry,* 1.316 rather than for∣sake his Pastoral charge, do (as occasion serveth) teach nevertheless still the incommodi∣ty of the thing it self, admonish the weak Brethren that they be not, and pray unto God so to strengthen them that they may not be offended thereat. So that whereas before, they which had Authority to institute Rites and Ceremonies, were denyed to have power to institute this, it is now confest, that this they may also lawfully, but not so conveniently appoint; they did well before, and as they ought, who had it in utter detestation and hatred as a thing abominable; they now do well, which think it may be both born and used with a very good Conscience; before, he which by wearing it were sure to win thousands unto Christ, ought not to do it if there were but one which might be offended; now, though it be with the offence of thousands, yet it may be done rather than that should be given over, whereby

notwithstanding we are not certain we shall gain one; the Examples of Ezechias and of Paul, the Charge which was given to the Jews by Esay, the strict Apostolical prohibition of things indifferent, whensoever they may be scandalous, were before so forcible Laws against our Ecclesiastical Attire, as neither Church nor Common-wealth could possibly make void, which now one of far less authority than either, hath found how to frustrate by dispensing with the breach of inferiour Commandments, to the end that the greater may be kept. But it booteth them not, thus to soder up a broken Cause, whereof their first and last discourses will fall asunder, do what they can. Let them in∣genuously confess that their Invectives were too bitter, their Arguments too weak, the matter not so dangerous as they did imagin. If those alleged testimonies of Scripture did indeed concern the matter, to such effect as was pretended, that which they should inferr were unlawfulness, because they were cited as Prohibitions of that thing which indeed they concern. If they prove not our attire unlawful, because in truth they concern it not, it followeth that they prove not any thing against it, and consequently, not so much as uncomeliness or incoveniency. Unless therefore they be able throughly to resolve themselves, that there is no one Sentence in all the Scriptures of God, which doth con∣troul the wearing of it in such manner, and to such purpose, as the Church of England alloweth; unless they can fully rest and settle their mindes in this most sound perswasion, that they are not to make themselves the only competent Judges of decency in these cases, and to despise the solemn judgement of the whole Church, preferring before it their own conceit, grounded only upon uncertain suspicions and fears, whereof if there were at the first some probable cause, when things were but raw and tender, yet now very tract of time hath it self worn that out also; unless, I say, thus resolved in minde they hold their Pastoral Charge with the comfort of a good Conscience, no way grudg∣ing at that which they do, or doing that which they think themselves bound of duty to reprove, how should it possibly help or further them in their course, to take such occa∣sions as they say are requisite to be taken, and in pensive manner to tell their Audience;

Brethren, our hearts desire is, that we might enjoy the full liberty of the Gospel, as in o∣ther reformed Churches they do elsewhere, upon whom the heavy hand of Authority hath imposed no grievous burthen. But such is the misery of these our days, that so great happi∣ness we cannot look to attain unto. Were it so, that the equity of the Law of Moses could prevail, or the zeal of Ezechias be found in the hearts of those Guides and Governours un∣der whom we live; or the voyce of God's own Prophets be duly heard; or the Examples of the Apostles of Christ be followed; yea, or their Precepts be answered with full and perfect obedi∣ence: these abominable Raggs, polluted Garments, marks and Sacraments of Idolatry, which Power, as you see, constraineth us to wear, and Conscience to abhor, had long ere this day been removed both out of sight and out of memory. But, as now things stand, behold to what narrow streights we are driven; On the one side, we fear the words of our Saviour Christ, Woe be to them by whom scandal and offence cometh: on the other side, at the Apostles speech we cannot but quake and tremble, If I preach not the Gospel, woe be unto me. Being thus hardly beset, we see not any other remedy, but to hazzard your Souls the one way, that we may the other way endeavour to save them. Touching the the offence of the Weak therefore, we must adventure it. If they perish, they perish. Our Pastoral charge is God's most absolute Commandment. Rather than that shall be taken from us, we are resolved to take this filth, and to put it on, although we judge it to be so unfit and inconvenient, that as oft as ever we pray or preach so arrayed before you, we do as much as in us lyeth, to cast away your Souls that are weak-minded, and to bring you unto endless perdition. But we beseech you, Brethren, have a care of your own safety, take heed to your steps, that ye be not taken in those snares which we lay before you. And our Prayer in your behalf to Almighty God is, that the poyson which we offer you, may never have the power to do you harm.

Advice and coun∣sel is best sought for at their hands, which either have no part at all in the Cause whereof they instruct; or else are so farr ingaged, that themselves are to bear the greatest adventure in the success of their own Counsels. The one of which two Con∣siderations maketh men the less respective, and the other the more circumspect. Those good and learned men which gave the first direction to this course, had rea∣son to wish that their own proceedings at home might be favoured abroad also, and that the good affection of such as inclined towards them might be kept alive. But

if themselves had gone under those sails which they require to be hoised up, if they had been themselves to execute their own Theory in this Church, I doubt not but cast∣ly they would have seen, being nearer at hand, that the way was not good which they took of advising men, first, to wear the apparel, that thereby they might be free to con∣tinue their preaching, and then, of requiring them so to preach as they might be sure they could not continue, except they imagine that Laws which permit them not to do as they would, will endure them to speak as they list, even against that which themselves do by constraint of Laws; they would have easily seen that our People being accustom∣ed to think evermore that thing evil which is publickly under any pretence reproved, and the men themselves worse which reprove it, and use it too; it should be to little purpose for them to salve the wound, by making protestations in disgrace of their own actions, with plain acknowledgement that they are scandalous, or by using fair intreaty with the weak Brethren, they would easily have seen how with us it cannot be endured, to hear a man openly profess that he putteth fire to his Neighbors house, but yet so hallow∣eth the same with Prayer, that he hopeth it shall not burn. It had been therefore per∣haps safer and better for ours to have observed S. Basils advice, both in this and in all things of like nature:* 1.317 Let him which approveth not his Governours Ordinances, either plainly (but privately always) shew his dislike of he have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strong and invin∣cible reason against them, according to the true will and meaning of Scripture; or else let him quietly with silence do what is enjoyned. Obedience with profest unwillingness to obey, is no better than manifest disobedience.

* 1.31830. Having thus disputed, whether the Surplice be a fit Garment to be used in the service of God, the next Question whereinto we are drawn, is, Whether it be a thing allowable or no, that the Minister should say Service in the Chancel, or ruin his face at any time from the People, or before Service ended remove from the place where it was begun? By them which trouble us with these doubts, we would more willingly be re∣solved of a greater doubt; Whether it be not a kinde of taking God's Name in vain, to debase Religion with such frivolous disputes, a sin to bestow time and labour about them? Things of so mean regard and quality, although necessary to be ordered, are not∣withstanding very unsavory when they come to be disputed of; because Disputation pre∣supposeth some difficulty in the matter which is argued, whereas in things of this nature they must be either very simple or very froward, who need to be taught by disputation what is meet. When we make profession of our Faith, we stand; when we acknowledge our sins, or seek unto God for favour, we fall down; because the gesture of constancy be∣cometh us best in the one, in the other the behavior of humility. Some part of our Liturgy consist in the reading of the word of God, and the proclaiming of his Law, that the peo∣ple may thereby learn what their duties are towards him; some consist in words of praise and thanksgiving, whereby we acknowledge unto God what his blessings are towards us; some are such as albeit they serve to singular good purpose, even when there is no Com∣munion administred; nevertheless, being devised at the first for that purpose, are at the Table of the Lord for that cause also commonly read; some are uttered as from the people, some as with them unto God, some as from God unto them, all as before his sight, whom we fear, and whose presence to offend with any the least unseemliness, we would be surely as loath as they, who most reprehend or deride that we do. Now,* 1.319 because the Gospels which are weekly read, do all historically declare something which our Lord Jesus Christ himself either spake, did, or suffered in his own Person, it hath been the custom of Chri∣stian men then especially in token of the greater reverence to stand, to utter certain words of acclamation, and at the name of Jesus to bow. Which harmless Ceremonies, as there is no man constrained to use; so we know no reason wherefore any man should yet imagine it an unsufferable evil.* 1.320 It sheweth a reverend regard to the Son of God above o∣ther Messengers, although speaking as from God also. And against Infidels, Jews, Arians, who derogate from the honor of Jesus Christ, such Ceremonies are most profitable. As for any erroneous estimation, advancing the Son above the Father and the holy Ghost,* 1.321 see∣ing that the truth of his equality with them, is a mystery so hard for the wits of mortal men to rise unto, of all Heresies, that which may give him superiority above them, is least to befeared. But to let go this as a matter scarce worth the speaking of, where∣as, if fault be in these things any where justly found, Law hath referred the whole disposition and redress thereof to the Ordinary of the place;* 1.322 they which elsewhere

complain, that disgrace and injury is offered even to the meanest Parish Minister, when the Magistrate appointeth him what to wear, and leaveth not so small a matter as that to his own discretion, being presumed a man discreet,* 1.323 and trusted with the care of the Peoples Souls, do think the gravest Prelates in the Land no competent Jud∣ges, to discern and appoint where it is fit for the Minister to stand, or which way con∣venient to look Praying. From their Ordinary therefore they appeal to them∣selves, finding great fault that we neither reform the thing against the which they have so long since given sentence, nor yet make answer unto what they bring, which is, that Saint Luke, declaring how Peter stood up in the middest of the Disciples,* 1.324 did thereby deliver an unchangeable rule, that whatsoever is done in the Church, ought to be done in the midst of the Church; and therefore not Baptism to be admi∣nistred in one place, Marriage solemnized in another, the Supper of the Lord re∣ceived in a third, in a fourth Sermons, in a fifth Prayers to be made; that the custom which we use is Levitical, absurd, and such as hindreth the understanding of the Peo∣ple; that if it be meet for the Minister, at some time to look towards the People, if the body of the Church be a fit place for some part of Divine Service, it must needs follow that whensoever his face is turned any other way, or any thing done any other where, it hath absurdity. All these reasons, they say, have been brought, and were hitherto never answered, besides a number of metriments and jests unanswered like∣wise, wherewith they have pleasantly moved much laughter at our manner of serving God. Such is their evil hap to play upon dull spirited men. We are still perswaded that a bare denyal is answer sufficient to things which meer fancy objecteth, and that the best Apology to words of scorn and petulancy, is Isaac's Apology to his Brother Ismael, the Apology which patience and silence maketh. Our Answer therefore to their Reasons, is, no; to their Scoffs, nothing.

31. When they object that our Book requireth nothing to be done,* 1.325 which a Childe may not do as lawfully and as well as that man wherewith the Book conten∣eth it self; Is it their meaning that the service of God ought to be a matter of great difficulty, a Labour which requireth great learning and deep skill, or elsē that the Book containing it should teach what men are fit to attend upon it, and forbid either men unlearned, or Children, to be admitted thereunto? In setting down the form of Common-Prayer, there was no need that the Book should mention either the learning of a fit, or the unfitness of an ignorant Minister, more than that he which describeth the manner how to pitch a field, should speak of moderation and so∣briety in diet. And concerning the duty it self, although the hardness thereof be not such as needeth much Art, yet surely they seem to be very farr carried besides them∣selves, to whom the dignity of Publick Prayer doth not discover somewhat more fit∣ness in men of gravity and ripe discretion, than in children of ten years of age, for the decent discharge and performance of that Office. It cannot be that they who speak thus, should thus judge. At the board and in private it very well becommeth Children's innocency to pray, and their Elders to say, Amen. Which being a part of their vertuous education, serveth greatly both to nourish in them the fear of God, and to put us in continual remembrance of that powerful grace which openeth the mouths of Infants to sound his praise. But Publick Prayer, the service of God in the solemn Assembly of Saints, is a work, though easie, yet withal so weighty and of such respect, that the great facility thereof is but a slender argument to prove, it may be as well and as lawfully committed to Children as to men of years, howsoever their ability of learning be but only to do that in decent order wherewith the Book contenteth it self. The Book requireth but orderly reading. As in truth, what should any Prescript form of Prayer framed to the Minister's hand require, but only so to be read as beho∣veth? We know that there are in the world certain voluntary Over-seers of all Books, whose censure in this respect would fall as sharp on us as it hath done on many others, if delivering but a form of Prayer, we should either express or include an thing, more than doth properly concern Prayer. The Ministers greatness or meanness of know∣ledge to do other things, his aptness or insufficiency otherwise than by reading to in∣struct the flock, standeth in this place as a Stranger, with whom our form of Common-Prayer hath nothing to do. Wherein their exception against easiness, as if that did nourish Ignorance, proceedeth altogether out of a needless jealousie; I have of∣ten

heard it inquired of by many, how it might be brought to pass that the Church should every where have able Preachers to instruct the People; what impediments there are to hinder it, and which were the speediest way to remove them. In which consultation, the multitude of Parishes, the paucity of Schools, the manifold dis∣couragements which are offered unto mens inclinations that way, the penury of the Ecclesiastical estate, the irrecoverable loss of so many Livings of principal va∣lue, clean taken away from the Church long sithence by being appropriated, the dai∣ly bruises that Spiritual promotions use to take by often falling, the want of some∣what in certain Statutes which concern the state of the Church, the too great facility of many Bishops, the stony hardness of too many Patrons hearts not touched with any feeling in this case: such things oftentimes are debated, and much thought upon by them that enter into any discourse concerning any defect of knowledge in the Clergy. But whosoever be found guilty, the Communion Book hath surely deserved least to be called in question for this fault. If all the Clergie were as learned as them∣selves are that most complain of ignorance in others, yet our Book of Prayer might remain the same; and remaining the same it is, I see not how it can be a lett unto any man's skill in Preaching. Which thing we acknowledge to be God's good gift, how∣beit no such necessarie element, that every act of Religion should he thought imperfect and lame, wherein there is not somewhat exacted that none can discharge but an able Preacher.

* 1.32632. Two faults there are, which our Lord and Saviour himself especially reproved in Prayer, the one, when ostentation did cause it to be open; the other, when supersti∣tion made it long. As therefore Prayers the one way are faulty, not whensoever they be openly made, but when Hypocrisie is the cause of open Praying: so the length of Prayer is likewise a fault, howbeit not simply, but where errour and superstition cau∣seth more than convenient repetition or continuation of speech to be used. It is not, as some do imagine,* 1.327 (saith Saint Augustine) that long Praying is that fault of much speaking in Prayer which our Saviour did reprove; for then would not he him∣self in Prayer have continued whole nights.* 1.328 Use in Prayer no vain superfluity of words, as the Heathens doe, for they imagine that their much speaking will cause them to be heard: whereas in truth the thing which God doth re∣gard is, how vertuous their mindes are, and not how copious their tongues in Prayer; how well they think, and not how long they talk, who come to pre∣sent their Supplications before him. Notwithstanding for as much as in Publick Prayer we are not only to consider what is needful in respect of God, but there is also in men that which we must regard; we somewhat the rather incline to length, lest over-quick dispatch of a Duty so important should give the World occasion to deem, that the thing it self is but little accounted of, wherein but little time is bestowed. Length thereof is a thing which the gravity and weight of such actions doth require. Beside, this benefit also it hath, that they whom earnest letts and impediments do of∣ten hinder from being Partakers of the whole, have yet through the length of Divine Service, opportunity sleft them, at the least, for access unto some reasonable part there∣of. Again, it should be considered, how it doth come to pass that we are so long. For if that very Service of God in the Jewish Synagogues, which our Lord did ap∣prove and sanctifie with the presence of his own Person, had so large portions of the Law and the Prophets, together with so many Prayers and Psalms read day by day, as do equal in a manner the length of ours, and yet in that respect was never thought to deserve blame, is it now an offence, that the like measure of time is bestowed in the like manner? Peradventure the Church had not now the leisure which it had then, or else those things whereupon so much time was then well spent, have sithence that lost their dignity and worth. If the reading of the Law, the Prophets and Psalms, be a part of the Service of God, as needful under Christ as before, and the adding of the New Testament, as profitable as the ordaining of the Old to be read; if therewith instead of Jewish Prayers it be also for the good of the Church to annex that variety which the Apostle doth commend;* 1.329 seeing that the time which we spend is no more than the orderly performance of these things ne∣cessarily required, why are we thought to exceed in length? Words, be they never so few, are too many when they benefit not the Hearer. But he which

speaketh no more than edifieth, is undeservedly reprehended for much speaking.* 1.330 That as the Devil under the colour of long Prayer drave Preaching out of the Church heretofore, so we in appointing so long Prayers and Readings, whereby the less can be spent in Preaching, maintain an unpreaching Ministry, is neither advisedly nor truly spoken. They reprove long Prayer, and yet acknowledge it to be in it self a thing commendable; For so it must needs be, if the Devil have used it as a colour to hide his malicious practises. When Malice would work that which is evil, and in working avoid the suspition of any evil intent, the colour wherewith it overcasteth it self, is always a fair and plausible pretence of seeking to further that which is good. So that if we both retain that good which Saran hath pretended to seek, and avoid the evil which his purpose was to effect, have we not better prevented his malice, than if, as he hath, under colour of long Prayer, driven Preaching out of the Church, so we should take the quarrel of Sermons in hand, and revenge their Cause, by requital, thrusting Prayer in a manner out of doors under colour of long Preaching? In case our Prayers being made at their full length, did necessarily inforce Sermons to be the shorter, yet neither were this to uphold and maintain an unpreaching Ministery, unless we will say that those antient Fathers, Chrysostom, Augustine, Leo, and the rest, whose Homilies in that consideration were shorter for the most part than our Sermons are, did then not preach when their Speeches were not long. The necessity of shortness causeth men to cut off impertinent Discourses, and to comprize much matter in few words. But neither did it maintain inabilitie, not at all prevent op∣portunitie of Preaching, as long as a competent time is granted for that purpose. An hour and an half is, they say, in reformed Churches ordinarily thought reasonable, for their whole Liturgy or Service.* 1.331 Do we then continue as Ezra did in reading the Law from morning till mid-day? or, as the Apostle Saint Paul did in Prayer and Preaching, till men through weariness be taken up dead at our feet? The huge length whereof they make such complaint, is but this, that if our whole form of Prayer be read, and besides an hour allowed for a Sermon, we spend ordinarily in both more time than they do by half an hour. Which half hour being such a matter, as the age of some, and infirmity of other some are not able to bear; if we have any sense of the common imbecillity, if any care to preserve mens wits from being broken with the very bent of so long attention, if any love or desire to provide that things most holy be not with hazard of mens Souls abhorr'd and loathed, this half-hours te∣diousness must be remedied, and that only by cutting off the greatest part of our Com∣mon Prayer. For no other remedie will serve to help so dangerous an Inconve∣nience.

33. The Brethren in AEgypt (saith St. Augustin, Epist. 121.) are reported to have many Prayers,* 1.332 but every of them very short, as if they were Darts thrown out with a kinde of sudden quickness, lest that vigilant and erect attention of minde, which in Prayer is very necessary, should be wasted or dulled through continuance, if their Pray∣ers were few and long. But that which St. Augustine doth allow, they condemn. Those Prayers whereunto devout mindes have added a piercing kinde of brevity, as well in that respect which we have already mentioned, as also thereby the better to express that quick and speedy expedition, wherewith ardent affections, the very wings of Prayer, are delighted to present our suits in Heaven, even sooner than our tongues can de∣vise to utter them; they in their mood of contradiction spare not openly to deride, and that with so base terms as do very ill beseem men of their gravity. Such speeches are scandalous, they savour not of God in him that useth them, and unto vertuously disposed mindes they are grievous corrosives. Our case were miserable, if that where∣with we most endeavour to please God, were in his sight so vile and despicable, as mens disdainful speech would make it.

34. Again,* 1.333 for as much as effectual Prayer is joyned with a vehement in∣tention of the inferiour powers of the Soul, which cannot therein long continue without pain, it hath been therefore thought good so by turns to interpose still somewhat for the higher part of the minde, the understanding to work upon, that both being kept in continual exercise with variety, neither might feel any great wearinesse, and yet each be a spurre to other. For Prayer kind∣leth our desire to behold God by speculation; and the minde delighted with

that contemplative sight of God, taketh every where new inflammations to pray, the riches of the Mysteries of Heavenly wisdom continually stirring up in us corre∣spondent desires towards them. So that he which prayeth in due sort, is there∣by made the more attentive to hear, and he which heareth, the more earnest to pray, for the time which we bestow as well in the one as the other. But for what cause soever we do it, this intermingling of Lessons with Prayers is* 1.334 in their taste a thing as unsavoury, and as unseemly in their sight, as if the like should be done in Suits and Supplications before some mighty Prince of the World. Our speech to worldly Superiours we frame in such sort as serveth best to inform and perswade the mindes of them, who otherwise neither could nor would greatly regard our necessities: Where∣as, because we know that God is indeed a King, but a great; King who understandeth all things before-hand, which no other King besides doth, a King which needeth not to be informed what we lack, a King readier to grant than we to make our requests; therefore in Prayer we do not so much respect what Precepts Art delivereth touching the method of perswasive utterance in the presence of great men, as what doth most a∣vail to our own edification in piety and godly zeal. If they on the contrary side do think that the same rules of decency which serve for things done unto terrene Powers, should universally decide what is fit in the service of God, if it be their meaning to hold it for a Maxim, That the Church must deliver her publick Supplications unto God in no other form of speech than such as were decent; if suit should be made to the Great Turk, or some other Monarch, let them apply their own rule unto their own form of Common-Prayer. Suppose that the people of a whole Town, with some chosen man before them, did continually twice or thrice in a week resort to their King, and every time they come, first acknowledge themselves guilty of Rebellions and Treasons, then sing a Song, and after that explain some Statute of the Land to the Standers by, and therein spend at the least an hour; this done, turn themselves again to the King, and for every sort of his Subjects crave somewhat of him; at the length sing him another Song, and so take their leave: Might not the King well think, that either they knew not what they would have, or else that they were distracted in minde, or some other such like cause of the disorder of their Supplication? This form of suing unto Kings were absurd: This form of Praying unto God they allow. When God was served with legal Sacrifices, such was the miserable and wretched disposition of some mens mindes, that the best of every thing they had being culled out for themselves, if there were in their flocks any poor starved or diseased thing not worth the keeping, they thought it good enough for the Altar of God, pretending (as wise Hyprocrites do when they rob God to enrich themselves) that the fatness of Calves doth benefit him no∣thing; to us the best things are most profitable, to him all as one, if the minde of the Offerer be good, which is the only thing he respecteth. In reproof of which their de∣vout fraud, the Prophet Malachy alledgeth, that gifts are offered unto God not asa 1.335 supplys of his want indeed, but yet as testimonies of that affection where∣with we acknowledge and honour his greatness. For which cause, sith the greater they are whom we ho∣nour, the more regard we have to the quality and choice of those Presents which we bring them for honor's sake; it must needs follow that if we dare not disgrace our worldly Superiours with offering unto them such reffuse as we bring unto God himself, we shew plainly that our acknowledgment of his Greatnesse is but feigned, in heart we fear him not so much as we dread them.* 1.336 If ye offer the blinde for Sacrifice, is it not evil? Offer it now unto thy Prince; Will he be content or accept thy Person, saith the Lord of Hosts? Cursed be the Deceiver which hath in his Flock a Male, and having made a Vow, sacrificeth unto the Lord a corrupt thing: For I am a great King, saith the Lord of Hosts. Should we hereupon frame a Rule, that what form of speech or behaviour soever is fit for Suiters in a Prince's

Court, the same and no other beseemeth us in our Prayers to Almighty God.

35. But in vain we labour to perswade them that any thing can take away the tediousness of Prayer,* 1.337 except it be brought to the very same both measure and form which themselves assign. Whatsoever therefore our Liturgy hath more than theirs, under one devised pretence or other they cut it off. We have of Pray∣ers for Earthly things in their opinion too great a number; so oft to rehearse the Lords Prayer in so small a time, is, as they think, a loss of time, the Peoples praying after the Minister, they say, both wasteth time, and also maketh an unpleasant sound;* 1.338 the Psalms they would not have to be made (as they are) a part of our Common-Prayer, nor to be sung or said by turns, nor such Musick to be used with them; those Evangelical Hymns they allow not to stand in our Liturgy; the Letany, the Creed of Athanasius, the Sentence of Glory, where∣with we use to conclude Psalms, these things they cancel, as having been instituted in regard of occa∣sions peculiar to the times of old, and as being there∣fore now superfluous. Touching Prayers for things earthly, we ought not to think that the Church hath set down so many of them without cause. They, peradventure, which finde this fault, are of the same affection with Solomon; so that if God should offer to grant the whatsoever they ask, they would neither crave Riches, not length of dayes, not yet victory over their Enemies, but only an understanding heart; for which cause themselves having Eagles wings, are offended to see others flye so near the ground. But the tender kindness of the Church of God it very well beseemeth, to help the weaker sort, which are by so great oddes moe in number, although some few of the perfecter and stronger may be therewith for a time displeased. Ignorant we are not, that of such as resorted to our Saviour Christ being present on Earth, there came not any unto him with better success for the benefit of their Souls ever∣lasting happiness, than they whose bodily necessities gave them the first occasion to seek relief, when they saw willingness and ability of doing every way good unto all. The graces of the Spirit are much more precious than worldly benefits; our ghostly evils of greater importance than any harm which the body feeleth. There∣fore our desires to heaven-ward should both in measure and number no less exceed, than their glorious Object doth every way excel in value. These things are true and plain in the eye of a perfect Judgement. But yet it must be withal considered, that the greatest part of the World are they which be farthest from perfection. Such being better able by sense to discern the wants of this present life, than by spiritual capacity to apprehend things above sense, which tend to their happiness in the world to come, are in that respect the more apt to apply their mindes even with hearty affe∣ction and zeal at the least unto those Branches of Publick prayer, wherein their own particular is moved. And by this mean there stealeth upon them a double be∣nefit; first because that good affection, which things of smaller account have once set on work, is by so much the more easily raised higher; and secondly, in that the very custom of seeking so particular aide and relief at the hands of God, doth by a secret contradiction withdraw them from endeavouring to help themselves by those wicked shifts, which they know can never have his allowance, whose assist∣ance their Prayer seeketh. These multiplyed Petitions of worldly things in Prayer have therefore, besides their direct use, a Service, whereby the Church under-hand, through a kinde of heavenly fraud, taketh therewith the Souls of men as with cer∣tain baits. If then their calculation be true (for so they reckon) that a full third of our Prayers be allotted unto earthly benefits, for which our Saviour in his plat∣form hath appointed but one Petition amongst seven, the difference is without any great disagreement; we respecting what men are, and doing that which is meer in regard of the common imperfection, our Lord contrariwise proposing the most

absolute proportion that can be in mens desires, the very highest mark whereat we are able to aime.* 1.339 For which cause also our custom is both to place it in the front of our Prayers as a Guide, and to adde it in the end of some principal limbs or parts, as a complement which fully perfecteth whatsoever may be defective in the rest. Twice we rehearse it ordinarily, and oftner as occasion requireth more so∣lemnity or length in the form of Divine Service; not mistrusting, till these new curiosities sprang up, that ever any man would think our labour herein mis-spent, the time wastfully consumed, and the Office it self made worse, by so repeating that which otherwise would more hardly be made familiar to the simpler sort; for the good of whose Souls there is not in Christian Religion any thing of like continual use and force throughout every hour and moment of their whole lives. I mean not only because Prayer, but because this very Prayer is of such efficacy and necessity: for that our Saviour did but set men a bare example how to contrive or devise Pray∣ers of their own, and no way binde them to use this, is no doubt as Errour. Iohn the Baptist's Disciples,* 1.340 which had been always brought up in the bosom of God's Church from the time of their first Infancy, till they came to the School of Iohn, were not so brutish, that they could be ignorant how to call upon the Name of God: but of their Master they had received a form of Prayer amongst themselves, which form none did use saving his Disciples, so that by it as by a mark of special difference they were known from others. And of this the Apostles having taken notice, they request that as Iohn had taught his, so Christ would likewise teach them to pray, Tertullian and Saint Augustin do for that cause term it, Orationem le∣gitimam, the Prayer which Christ's own Law hath tyed his Church to use in the same Prescript form of words wherewith he himself did deliver it: and therefore what part of the World soever we fall into, if Christian Religion have been there recei∣ved, the ordinary use of this very Prayer hath with equal continuance accompanied the same, as one of the principal and most material duties of honour done to Jesus Christ.* 1.341 Seeing that we have (saith Saint Cyprian) an Advocate with the Father for our Sins, when we that have sinned come to seek for pardon, let us alledge unto God the words which our Advocate hath taught. For sith his promise is our plain warrant, that in his Name what we aske we shall receive, must we not needs much the rather obtain that for which we sue, if not only his Name do countenance, but also his Speech present our requests? Though men should speak with the tongues of Angels, yet words so pleasing to the ears of God, as those which the Son of God himself hath composed, were not possible for men to frame. He therefore which made us to live, hath also taught us to pray, to the end that speaking unto the Father in the Sonn's own prescript without scholy or gloss of ours, we may be sure that we utter nothing which God will either disallow or deny. Other Prayers we use may be∣sides this, and this oftner than any other, although not tyed so to do by any Com∣mandement of Scripture, yet moved with such considerations as have been before set down: the causeless dislike where of which others have conceived, is no suffici∣ent reason for us, as much as once to forbear, in any place, a thing which uttered with true devotion and zeal of heart, affordeth to God himself that glory, that aide to the weakest sort of men, to the most perfect that solid comfort which is un∣speakable.

* 1.34236. With our Lords Prayer they would finde no fault, so that they might per∣swade us to use it before or other Sermons only (because so their manner is) and not (as all Christian people have been of old accustomed) insert it so often into the Li∣turgy. But the Peoples custom to repeat any thing after the Minister, they utter∣ly mislike. Twice we appoint that the words which the Minister first pronounceth, the whole Congregation shall repeat after him. As first in the publick Confession of Sins, and again in rehearsal of our Lord's Prayer, presently after the blessed Sa∣crament of his Body and Blood received. A thing no way offensive, no way unfit or unseemly to be done, although it had been so appointed ofner than with us it is.

But surely, with so good reason, it standeth in those two places, that otherwise to order it were not, in all respects so well. Could there be any thing devised better, then that we all at our first access unto God by Prayer, should acknowledge meekly our sins, and that not onely in heart, but with tongue; all which are present, being made ear∣witnesses, even of every mans distinct and deliberate assent unto each particular branch of a common Indictment drawn against our selves? How were it possible, that the Church should any way else with such ease and certainty provide, that none of her Children may as Adam dissemble that wretchedness, the penitent confession whereof is so necessary a Preamble, especially to Common Prayer? In like manner, if the Church did ever devise a thing fit and convenient, what more then this, that when together we have all received those Heavenly Mysteries wherein Christ imparteth him∣self unto us, and giveth visible testification of our blessed communion with him, we should in hatred of all Heresies, Factions, and Schisms, the Pastor as a Leader, the people as willing followers of him step by step, declare openly our selves united as Brethren in one,* 1.343 by offering up with all our hearts and tongues that most effectual Supplication, wherein he unto whom we offer it, hath himself not onely compre∣hended all our necessities; but in such sort also framed every Petition, as might most naturally serve for many, and doth, though not always require, yet always import a multitude of speakers together? For which cause Communicants have ever used it, and we at that time by the form of our very utterance do shew we use it; yea, every word and syllable of it, as Communicants. In the rest we observe that custom whereunto St. Paul alludeth,* 1.344 and whereof the Fathers of the Church in their Wri∣tings, make often mention, to shew indefinitely what was done, but not universally to binde for ever, all Prayers unto one onely fashion of utterance. The Reasons which we have alledged, induce us to think it still a good work, which they in their pensive care for the well bestowing of time account waste. As for unpleasantness of sound, if it happen, the good of Mens souls, doth either deceive our ears that we note it not, or arm them with patience to endure it. We are not so nice as to cast away a sharp Knife, because the edge of it may sometimes grate. And such subtile opinions as few but Utopians are likely to fall into, we in this climate do not greatly fear.

37. The complaint which they make about Psalms and Hymns, might as well be over-past without any answer,* 1.345 as it is without any cause brought forth. But our desire is to content them, if it may be, and to yield them a just reason, even of the least things wherein undeservedly they have but as much as dreamed or suspected that we do amiss. They seem sometimes so to speak as if greatly offended them, that such Hymns and Psalms as are Scripture, should in Common Prayer be otherwise used, then the rest of the Scripture is wont;* 1.346 sometime displeased they are at the artificial Musick which we adde unto Psalms of this kinde, or of any other nature else; sometime the plainest and the most intelligible rehearsal of them, yet they savor not, because it is done, by Interlo∣cution, and with a mutual return of Sentences from side to side. They are not ignorant what difference there is between other parts of Scripture and Psalms. The choice and flower of * 1.347all things profitable in other Books, the Psalms do both more briefly con∣tain, and more movingly also express, by reason of that Poetical Form wherewith they are written. The Ancients when they speak of the Book of Psalms, use to fall into large Discourses, shewing how this part above the rest doth of purpose set forth and cele∣brate all the considerations and operations which belong to God; it magnifieth the holy Meditations and Actions of Divine Men; it is of things heavenly an Universal De∣claration,* 1.348 working in them, whose hearts God inspireth with the due consideration there∣of, an habit or disposition of minde whereby they are made fit Vessels both for receipt and for delivery of whatsoever spiritual perfection. What is there necessary for man to know, which the Psalms are not able to teach? They are to beginners an easie and familiar Introduction, a mighty Augmentation of all Vertue and Knowledge in such as are entred before, a strong confirmation to the most perfect amongst others. He∣roical Magnanimity, exquisite Justice, gave Moderation, exact Wisdom, Repent∣ance unfeigned, unwearied Patience, the Mysteries of God, the Sufferings of Christ,

the Terrors of Wrath, the Comforts of Grace, the Works of Providence over this World, and the promised Joys of that World which is to come, all good necessarily to be either known, or done, or had, this one Celestial Fountain yieldeth. Let there be any grief or disease incident nuto the Soul of Man, any wound or sickness named, for which there is not in this Treasure-house, a present comfortable remedy at all times ready to be found. Hereof it is that we covet to make the Psalms especially familiar unto all. This is the very cause, why we iterate the Psalms oftner then any other part of Scripture besides; the cause wherefore we inure the people together with their Minister, and not the Minister alone, to read them as other parts of Scripture he doth.

* 1.34938. Touching Musical Harmony, whether by Instrument or by Voice, it being but of high and low in sounds a due proportionable disposition, such notwithstanding is the force thereof, and so pleasing effects it hath in that very part of man which is most Divine, that some have been thereby induced to think that the Soul it self by Nature is, or hath in it Harmony. A thing which delighteth all Ages, and beseemeth all States; a thing as seasonable in grief as in joy; as decent being added unto acti∣ons of greatest weight and solemnity, as being used when men most sequester themselves from action. The reason hereof is an admirable faculty which Musick hath to express and represents to the minde, more inwardly then any other sensible mean, the very standing, rising, and falling, the very steps and inflections every way, the turns and varieties of all Passions, whereunto the minde is subject; yea, so to imitate them, that whether it resemble unto us the same state wherein our mindes already are, or a clean contrary, we are not more contentedly by the one confirm∣ed, then changed and led away by the other. In Harmony, the very Image and Character, even of Vertue and Vice is perceived, the minde delighted with their Re∣semblances, and brought, by having them often iterated, into a love of the things themselves. For which cause there is nothing more contagious and pestilent then some kindes of Harmony; then some, nothing more strong and potent unto good. And that there is such a difference of one kinde from another, we need no proof but our own experience, in as much as we are at the hearing of some more in∣clined unto sorrow and heaviness, of some more mollified and softned in minde; one kinde apter to stay and settle us, another to move and stir our affections: There is that draweth to a marvelous grave and sober mediocrity, there is also that carrieth as it were into extasies, filling the minde with an heavenly joy, and for the time, in a manner, severing it from the body: So that although we lay altogether aside the consideration of Ditty or Matter, the very Harmony of sounds being framed in due sort, and carried from the Ear to the Spiritual faculties of our Souls, is by a Na∣tive Puissance and Efficacy greatly available to bring to a perfect temper whatsoever is there troubled, apt as well to quicken the spirits as to allay that which is too eager, sovereign against melancholly and despair, forcible to draw forth tears of de∣votion, if the minde be such as can yield them able, both to move and to moderate all affections. The Prophet David having therefore singular knowledge, not in Poetry alone, but in Musick also, judged them both to be things most necessary for the House of God, left behinde him to that purpose, a number of divinely indited Poems, and was farther the Author of adding unto Poetry, melody a publick Prayer, melody both Vocal and Instrumental for the raising up of Mens hearts, and the sweetning of their affections towards God. In which consideration, the Church of Christ doth likewise at this present day, retain it as an ornament to Gods service, and an help to our own devotion. They which, under pretence of the Law Cere∣monial abrogated require the abrogation of Instrumental Musick, approving never∣theless the use of Vocal melody to remain, must shew some reason wherefore the one should be thought a Legal Ceremony, and not the other. In Church Musick curiosity and oftentation of Art, wanton, or light, or unsuitable harmony, such as onely pleaseth the ear, and doth not naturally serve to the very kinde and degree of those impressions which the matter that goeth with it, leaveth, or is apt to leave in mens mindes, doth rather blemish and disgrace that we do, then adde either beauty or furtherance unto it. On the other side, these faults prevented, the force and effi∣cacy of the thing it self, when it drowneth not utterly, but fitly suiteth with matter

altogether sounding to the praise of God, is in truth most admirable, and doth much edifie, if not the Understanding, because it teacheth not; yet surely the Affection, because therein it worketh much. They must have hearts very dry and tough, from whom the melody of Psalms doth not sometime draw that wherein a minde religiously affected delighteth. Be it as Rabanus Maurus observeth, that at the first the Church in this exercise was more simple and plain then we are; that their singing was little more then onely a melodious kinde of pronounciation; that the custom which we now use, was not instituted so much for their cause which are Spiritual, as to the end that into grosser and heavier mindes, whom bare words do not easily move, the sweet∣ness of melody might make some entrance for good things. St. Basil himself ac∣knowledging as much, did not think that from such inventions, the least jot of esti∣mation and credit thereby should be derogated:* 1.350 For (saith he) whereas the Holy Spirit saw, that Mankinde is unto Virtue hardly drawn, and that Righteousness is the less accounted of, by reason of the proveness of our affections to that which delighteth; it pleased the Wisdom of the same Spirit to borrow from melody that pleasure, which mingled with Heavenly Mysteries, causeth the smoothness and softness of that which toucheth the ear, to convey, as it were, by stealth the treasure of good things into mans minde. To this pur∣pose were those harmonious tunes of Psalms divised for us; that they which are either in years but young, or touching perfection of Vertue, as yet not grown to ripeness, might, when they think they sing, learn. O the wise conceit of that Heavenly Teacher, which both by his skill found out a way, that doing those things wherein we delight, we may also learn that whereby we profit!

39. And if the Prophet David did think that the very meeting of men together,* 1.351 and their accompanying one another to the House of God, should make the Bond of their Love insoluble, and tie them in a League of inviolable Amity, Psal. 54. 14. How much more may we judge it reasonable to hope, that the like effects may grow in each of the people towards other, in them all towards their Pastor, and in their Pastor towards every of them; between whom there daily and interchangeably pass in the hearing of God himself, and in the presence of his holy Angels, so many hea∣venly Acclamations, Exultations, Provocations, Petitions, Songs of Comfort, Psalms of Praise and Thanksgiving; in all which particulars, as when the Pastor maketh their sutes, and they with one voice testifie a general assent thereunto; or when he joyfully beginneth, and they with like alacrity follow, dividing between them the sentences wherewith they strive, which shall most shew his own, and stir up others zeal, to the glory of that God, whose name they magnifie; or when he pro∣poseth unto God their necessities, and they their own requests for relief in every of them; or when he lifteth up his voice like a Trumpet, to proclaim unto them the Laws of God, they adjoyning, though not as Israel did, by way of generality a chear∣ful promise,a 1.352 All that the Lord hath commanded, we will do; yet that which God doth no less approve, that which favoreth more of meekness, that which testifieth rather a feeling knowledge of our common imbecillity, unto the several Branches thereof, several lowly and humble requests for Grace at the merciful Hands of God, to perform the thing which is commanded; or when they wish reciprocally each others ghostly happiness; or when he by exhortation raiseth them up, and they by protestation of their readiness declare, be speaketh not in vain unto them. These interlocutory forms of speech, what are they else, but most effectual, partly testifications, and partly inflammations of all Piety? When, and how this custom of singing by course, came up in the Church, it is not certainly known.b 1.353 Socrates maketh Igna∣tius, the Bishop of Antioch, in Syria, the first beginner thereof, even under the Apo∣stles

themselves. But against Socrates they set the authority ofa 1.354 Theodoret, who draweth the original of it from Antioch, as Socrates doth; howbeit ascribing the in∣vention to others, Flavian and Diodore, men which constantly stood in defence of the Apostolick Faith, against the Bishop of that Church, Leontius, a favorer of the Arians. Against both Socrates and Theodoret, b 1.355 Platina is brought as a witness, to testifie that Damasus, Bishop of Rome, began it in his time. Of the Latine Church, it may be true which Platina saith. And therefore, the eldest of that Church which maketh any mention thereof, is St. Ambrose,c 1.356 Bishop of Milan, at the same time when Damasus was of Rome. Amongst the Grecians, St. Basild 1.357 having brought it into his Church before they of Neocaesarea used it, Sabellius the Heretick, and Mar∣cellus, took occasion thereat, to incense the Churches against him, as being an Author of new devices in the Service of God. Whereupon, to avoid the opinion of Novelty and Singularity, he alledgeth for that which he himself did, the example of the Churches of Egypt, Lybia, Thebes, Palestina, Tharabians, Phoenicians, Syrians, Mesopotamians, and, in a manner, all that reverenced the custom of singing Psalms together. If the Syrians had it then before Basil, Antioch the Mother Church of those parts, must needs have used it before Basil, and consequently before Damasus. The question is then, how long before, and whether so long, that Ignatius, or as ancient as Ignatius, may be probably thought the first Inventors. Ignatius in Tra∣jans days suffered Martyrdom. And of the Churches in Pontus and Bithynia, to Trajan the Emperor, his own Vicegerent, there affirmethe 1.358, That the onely crime, he knew of them, was, They used to meet together at a certain day, and to praise Christ with Hymns as a God, Secum invicem, one to another amongst themselves. Which for any thing we know to the contrary, might be the self-same form which Philo Iudaeus expresseth, declaring how the Essens were accustomed with Hymns and Psalms to honor God, sometime all exalting their voices together in one, and sometime one part answering another, wherein, as he thought, they swerved not much from the pattern of Moses and Miriam. Whether Ignatius did at any time hear the Angels praising God after that sort, or no, what matter is it: If Ignatius did not,* 1.359 yet one which must be with us of greater Authority did. I saw the Lord (saith the Prophet Isaiah) on an high Throne, the Seraphims stood upon it, one cryed to another, saying, Holy, holy, holy, Lord God of Hosts, the whole world is full of his glory. But whosoever were the Author, whatsoever the Time, whencesoever the Ex∣ample of beginning this Custom in the Church of Christ; sith we are wont to suspect things onely before tryal, and afterwards either to approve them as good, or if we finde them evil, accordingly to judge of them; their counsel must needs seem very unseasonable, who advise men now to suspect that wherewith the World hath had, by their own account, Twelve hundred years acquaintance, and upwards, enough to take away suspition and jealousie. Men know by this time, if ever they will know, whether it be good or evil which hath been so long retained. As for the Devil, which way it should greatly benefit him to have this manner of singing Psalms accounted an invention of Ignatius, or an imitation of the Angels of Heaven, we do not well understand, But we very well see in them who thus plead, a wonder∣ful celerity of discourse. For perceiving at the first, but onely some cause of suspiti∣on and fear, left it should be evil, they are presently in one and the self-same breath resolved,* 1.360 That what beginning soever it had, there is no possibility it should be good. The Potent Arguments which did thus suddenly break in upon them, and overcome them, are; First, That it is not unlawful for the People, all joyntly to praise God in singing of Psalms. Secondly, That they are not any where forbidden by the Law of God, to sing every Verse of the whole Psalm, both with heart and voice, quite and clean throughout. Thirdly, That it cannot be understood what is sung after our manner. Of which three, for as much as lawfulness to sing one way, proveth not another way inconvenient; the former two, are true Allegations, but they lack strength

to accomplish their desire; the third so strong; that it might perswade, if the truth thereof were not doubtful. And shall this inforce us to banish a thing which all Chri∣stian Churches in the World have received; a thing which so many ages have held; a thing which the most approved Councils and Laws have so oftentimes ratified; a thing which was never sound to have any inconvenience in it; a thing which always here∣tofore the best Men, and wisest Governors of Gods people, did think they could never commend enough; a thing which as Basil was perswaded, did both strengthen the Meditation of those holy Words which were uttered in that sort, and serve also to make attentive, and to raise up the hearts of men; a thing whereunto Gods people of old, did resort with hope and thirst, that thereby, especially their Souls, might be edi∣fied; a thing which filleth the minde with comfort and heavenly delight, stirreth up flagrant desires and affections correspondent unto that which the words contain, allay∣eth all kinde of base and earthly Cogitations, banisheth and driveth away those evil secret suggestions which our invisible Enemy is always apt to minister, watereth the heart to the end it may fructifie, maketh the vertuous, in trouble, full of magnanimity and courage, serveth as a most approved remedy against all doleful and heavy accidents which befal men in this present life. To conclude, So fitly accordeth with the Apo∣stles own Exhortation,* 1.361 Speak to your selves in Psalms and Hymns, and Spiritual Songs, making melody, and singing to the Lord in your hearts; that surely, there is more cause to fear, lest the want thereof be a main, then the use a blemish to the Service of God. It is not our meaning, that what we attribute unto the Psalms, should be thought to depend altogether on that onely form of singing or reading them by course, as with us the manner is; but the end of our speech is to shew, That because the Fa∣thers of the Church, with whom the self-same custom was so many ages ago in use, have uttered all these things concerning the fruit which the Church of God did then reap, observing that and no other form, it may be justly avouched, that we our selves retaining it; an besides it also the other more newly and not unfruitfully de∣vised, do neither want that good which the latter invention can afford, not lose any thing of that, for which the Ancients so oft and so highly commend the former. Let Novelty therefore in this give over endless contradictions, and let ancient custom prevail.

40. We have already given cause sufficient for the great conveniency,* 1.362 and use of reading the Psalms oftner then other Scriptures. Of reading or singing likewise Magnificat, Benedictus, and Nunc dimittis, oftner then the rest of the Psalms, the causes are no whit less reasonable;* 1.363 so that if the one may very well monethly, the other may as well even daily be iterated. They are Songs which concern us so much more then the Songs of David, as the Gospel toucheth us more then the Law, the New Testament then the Old. And if the Psalms for the excellency of their use, deserve to be oftner repeated then they are, but that the multitude of them per∣mitteth not any ofther repetition, What disorder is it if these few Evangelical Hymns which are in no respect less worthy, and may be by reason of their paucity imprinted with much more ease in all mens memories, be for that cause every day rehearsed? In our own behalf it is convenient and orderly enough, that both they and we make day by day Prayers and Supplications the very same; why not as fit and convenient to magnifie the Name of God day by day with certain the very self-same Psalms of Praise and Thanksgiving? Either let them not allow the one, or else cease to reprove the other. For the Ancient received use of intermingling Hymns and Psalms with Divine Readings, enough hath been written. And if any may fitly serve unto that purpose, how should it better have been devised, then that a competent number of the Old being first read, these of the New should succeed in the place where now they are set? In which place notwithstanding, there is joyned with Benedictus, the Hundredth Psalm; with Magnifica••, the Ninety eighth, the Sixty seventh with Nunc dimittis; and in every of them, the choice left free for the Minister to use indifferently the one, or the other. Seeing therefore they pretend no quarrel at other Psalms, which are in like manner appointed also to be daily read, why do these so much offend and displease their taste? They are the first Gratulations wherewith our Lord and Saviour was joyfully received at his entrance into the World, by such as in their Hearts, Arms, and very Bowels embraced Him; being Prophetical

discoveries of Christ already present, whose future coming, the other Psalms did but fore-signifie, they are against the obstinate incredulity of the Jews, the most luculent testimonies that Christian Religion hath; yea, the onely sacred Hymns they are, that Christianity hath peculiar unto it self; the other being Songs too, of praise and thanksgiving, but Songs wherewith as we serve God, so the Jew likewise. And where∣as they tell us, These Songs were fit for that purpose, when Simeon and Zachary, and the Blessed Virgin uttered them, but cannot so be to us which have not received like benefit; Should they not remember how expresly Hezekiah, amongst many other good things,* 1.364 is commended for this also, That the praises of God were through his appointment daily set forth, by using in publick Divine Service, the Songs of Da∣vid and Asaph unto that very end? Either there wanted wise men to give Hezekiah advice, and to inform him of that, which in his case was as true, as it is in ours, name∣ly, that without some inconvenience and disorder, he could not appoint those Psalms to be used as ordinary Prayers, seeing what although they were Songs of Thanks∣giving, such as David and Asaph had special occasion to use, yet not so the whole Church and People afterwards, whom like occasions did not befal; or else Hezekiah was perswaded as we are, that the praises of God in the mouths of his Saints, are not so restrained to their own particular, but that others may both conveniently and fruitfully use them; first, because the Mystical Communion of all faithful men is such as maketh every one to be interested in those precious Blessings, which any one of them receiveth at Gods hands: Secondly, because when any thing is spoken to extol the goodness of God, whose mercy endureth for ever, albeit the very particular occasion whereupon it riseth, do come no more; yet, the Fountain continuing the same, and yielding other new effects which are but onely in some sort proportionable, a small resemblance between the benefits, which we and others have received, may serve to make the same words of praise and thanksgiving fit, though not equally in all circumstances fit for both; a clear demonstration whereof, we have in all the Ancient Fathers Commentaries and Meditations upon the Psalms. Last of all, because even when there is not as much as the shew of any resemblance, nevertheless by often using their words in such manner, our mindes are daily more and more ensured with their affections.

* 1.36541. The Publick Estate of the Church of God amongst the Jews, hath had many rare and extraordinary Occurrents, which also were occasions of sundrya 1.366 open So∣lemnities and Offices, whereby the people did with general consent make shew of cor∣respondent affection towards God. The like duties appear usual in the ancient Church of Christ, by that whichb 1.367 Tertullian speaketh of Christian Women themselves matching with Infidels. She cannot content the Lord with performance of his discipline, that hath at her side a Vassal, whom Satan hath made his vice-agent to cross whatsoever the faithful should do. If her presence be required at the time of station or standing Prayer, he chargeth her at no time, but that to be with him in his baths; if a fasting day come, he hath on that day a banquet to make, if there be cause for the Church to go forth in solemn Procession, his whole family have such business come upon them, that no one can be spared. These Pro∣cessions, as it seemeth, were first begun for the interring of holy Martyrs, and the visit∣ing of those places where they were intombed. Which thing, the name it self applied by c 1.368Heathens, unto the office of Exequies, and partly the speeches of some of the Ancients delivered concerning d 1.369 Christian Processions, partly also the very dross which

Superstition thereunto added, I mean, the Custom of Invocating Saints in Processions, heretofore usual, do strongly insinuate. And as things invented to one purpose, are by use easily converted to more a 1.370, it grew, That Supplications, with this solemnity for the appeasing of Gods wrath, and the averting of publick evils, were of the Greek Church termed Litanies, Rogations of the Latineb 1.371. To the people of Vienna (Ma∣mercus being their Bishop above 450 years after Christ) therebefel many things, the suddenness and strangeness whereof, so amazed the hearts of all men, that the City they began to forsake as a place which Heaven did threaten with imminent ruine. It beseemed not the person of so grave a Prelate to be either utterly without counsel, as the rest were, or in a common perplexity to shew himself alone secure. Wherefore as many as remained, he earnestly exhorteth to prevent portended calamities, using those vertuous and holy means, wherewith others in like case have prevailed with God. To which purpose, he perfecteth the Rogations or Litanies before in use, and addeth unto them that which the present necessity required. Their good success moved Sidonius,* 1.372 Bishop of Averna, to use the same so-corrected Rogations at such time, as he and his people were after afflicted with Famine, and besieged with potent Ad∣versaries. For till the empty name of the Empire came to be setled in Charles the Great, the fall of the Romans huge Dominion concurring with other universal evils, caused those times to be days of much affliction and trouble throughout the World. So that Rogations or Litanies were then the very strength, stay, and comfort of Gods Church. Whereupon in the year Five hundred and six, it was by the Council of Aurelia decreed, That the whole Church should bestow yearly at the Feast of Pente∣cost,* 1.373 three days in that kinde of Processionary service. About half an hundred years alter, to the end, that the Latine Churches, which all observed this Custom, might not vary in the order and form of those great Litanies which were so solemnly every where exercised, it was thought convenient by Gregory the First, and the best of that name, to draw the flower of them all into one. But this iron began at length to gather rust; which thing the Synod of Colen saw, and in part redrest within that Province, neither denying the necessary use for which such Litanies serve,* 1.374 wherein Gods clemency and mercy is desired by publick suit, to the end, that Plagues, Destructions, Cala∣mities, Famines, Wars, and all other the like adversities, which for our manifold sins we have always cause to fear, may be turned away from us and prevented through his Grace, not yet dissembling the great abuse whereunto as sundry other things, so this had grown by mens improbity and malice; to whom, that which was devised for the appeasing of Gods displeasure, gave opportunity of committing things which justly kindled his wrath. For remedy whereof it was then thought better, that these and all other Supplications or Processions should be no where used, but onely within the Walls of the House of God, the place sanctified unto Prayer. And by us not onely such inconveniences being remedied, but also whatsoever was other∣wise amiss in form or matter, it now remaineth a work, the absolute perfection whereof upbraideth with Error, or somewhat worse, them whom in all parts it doth not satisfie. As therefore Litanies have been of longer continuance then that we should make either Gregory or Mamercus the Author of them; so they are of more permanent use, then that now the Church should think it needeth them not. What dangers at any time are imminent, what evils hang over our heads, God doth know, and not we. We finde by daily experience, that those calamities may be nearest at hand, readiest to break in suddenly upon us, which we in regard of times or circum∣stances, may imagine to be farthest off. Or if they do not indeed approach, yet such miseries as being present, all men are apt to bewail with tears, the wise by their Pray∣ers should rather prevent. Finally, if we for our selves had a priviledge of immunity, doth not true Christian Charity require, that whatsoever any part of the World, yea, any one of all our Brethren elswhere, doth either suffer or fear, the same we ac∣count as our own burthen? What one Petition is there found in the whole Litany, whereof we shall ever be able at any time to say, That no man living needeth the grace or benefit therein craved at Gods hands? I am not able to express how much it doth grieve me, that things of Principal Excellency, should be thus bitten at, by men whom God hath endued with graces, both of Wit and Learning for better purposes.

* 1.375We have from the Apostles of our Lord Jesus Christ received that brief Confession of Faith, which hath been always a badge of the Church, a mark where∣by to discern Christian men from Infidels and Jews,a 1.376 This Faith, received from the Apostles and their Disciples (saith Ireneus) the Church, though dispersed throughout the World, doth notwithstanding keep as safe, as if it dwels within the Walls of some one house, and as uniformly hold, as if it had but one onely heart and soul; this as conso∣nantly it Preacheth, teacheth, and delivereth, as if but one tongue did speak for all. At one Sun shineth to the whole World; so there is no Faith but this one published, the bright∣ness whereof must enlighten all that come to the knowledge of the Truth.b 1.377 This rule (saith Tertullian) Christ did institute, the stream and current of this rule hath gone as far, it hath continued as long as the very promulgation of the Gospel.c 1.378 Under Con∣stantine the Emperor, about Three hundred years and upward after Christ, Arius a Priest in the Church of Alexandria, a suttle-witted, and a marvellous fair-spoken man, but discontented, that one should be placed before him in honor, whose superior he thought himself in desert, became through envy and stomack, prone unto con∣tradiction, and hold to broach at the length, that Heresie wherein the Deity of our Lord Jesus Christ, contained, but not opened in the former Creed, the coe∣quality and coeternity of the Son with the Father was denied. Being for this impiety deprived of his place by the Bishop of the same Church, the punishment which should have reformed him, did but increase his obstinacy, and give him occasion of laboring with greater earnestness elswhere, to intangle unwary mindes with the snares of his damnable opinion. Arius in short time had won to himself, a number both of Followers and of great Defenders, whereupon much disquietness on all sides en∣sued. The Emperor, to reduce the Church of Christ unto the Unity of sound Be∣lief, when other means, whereof tryal was first made, took no effect, gathered that famous Assembly of Three hundred and eighteen Bishops in the Council of Nice, where besides, order taken for many things which seemed to need redress, there was with common consent, for the setling of all mens mindes, that other Confession of Faith set down, which we call the Nicene Creed, whereunto the Arians themselves which were present subscribed also; not that they meant sincerely, and indeed to for∣sake their error, but onely to escape deprivation and exile, which they saw they could not avoid, openly persisting in their former opinions, when the greater part had con∣cluded against them, and that with the Emperors Royal Assent. Reserving there∣fore themselves unto future opportunities, and knowing, that it would not boot them to stir again in a matter so composed, unless they could draw the Emperor first, and by his means the chiefest Bishops unto their part; till Constantines death, and some∣what after, they always professed love and zeal to the Nicene Faith, yet ceased not in the mean while to strengthen that part which in heart they favored, and to infest by all means, under colour of other quarrels, their greatest Adversaries in this cause: Amongst them Athanasius especially, whom by the space of Forty six years, from the time of his Consecration, to succeed Alexander, Archbishop in the Church of Alexandria, till the last hour of his life in this World, they never suffered to enjoy the comfort of a peaceable day. The heart of Constantine stoln from him. Constantius Constantines Successor, his scourge and torment by all the ways that malice armed with Soveraign Authority could devise and use. Under Iulian no rest given him; and in the days of Valentinian, as little. Crimes there were laid to his charge many, the least whereof, being just, had bereaved him of estimation and credit with men, while the World standeth. His Judges evermore the self-same men by whom his accusers were suborned. Yet the issue always on their part shame; on his, triumph. Those Bishops and Prelates, who should have accounted his cause theirs, and could not many of them, but with bleeding hearts, and with watred checks, be∣hold a person of so great place and worth constrained to endure so soul indignities, were sure by bewraying their affection towards him, to bring upon themselves those molestations, whereby if they would not be drawn to seem his Adversaries, yet others should be taught how unsafe it was to continue his friends. Whereupon it came to pass in the end, that (very few excepted) all became subject to the sway of time; other odds there was none amongst them, saving onely that some fell sooner away, some latter from the soundness of Belief; some were Leaders in the Host of

Impiety, and the rest as common Soldiers, either yielding through fear, or brought under with penury, or by flattery ensnared, or else beguiled through simplicity, which is the fairest excuse that well may be made for them. Yes, (that which all men did wonder at) Osius the ancientest Bishop that Christendom then had, the most forward in defence of the Catholick cause, and of the contrary part most feared; that very Osius, with whose hand the Nicene Creed it self was set down, and framed for the whole Christian World to subscribe unto, so far yielded in the end, as even with the same hand to ratifie the Arians Confession, a thing which they neither hoped to see, nor the other part ever feared, till with amazement they saw it done. Both were perswaded, that although there had been for Osius no way, but either presently subscribe or die,* 1.379 his answer and choice would have been the same that Eleazars was, It doth not become our age to dissemble, whereby many young persons might think, that Osius in hundred years old and upward, were now gone to another Religion; and so through mine hypocrisie [for a little time of transitory life] they might be deceived by me, and I procure malediction and reproach to my old age. For though I were now de∣livered from the torments of men, yet could I not escape the hand of the Almighty, neither alive nor dead. But such was the stream of those times, that all men gave place unto it, which we cannot but impute, partly, to their own over-sight. For at the first the Emperor was theirs, the determination of the Council of Nice was for them, they had the Arians hands to that Council: So great advantages are never changed so far to the contrary, but by great error. It plainly appeareth, that the first thing which weakned them, was their security. Such as they knew were in heart still affected towards Arianism, they suffered by continual nearness to possess the mindes of the greatest about the Emperor, which themselves might have done with very good acceptation, and neglected it. In Constantines life time to have setled Constantius the same way, had been a duty of good service towards God, a mean of peace and great quietness to the Church of Christ, a labor easie, and how likely we may conjecture, when after that so much pains was taken to instruct, and strengthen him in the contrary course, after that so much was done by himself to the further∣ance of Heresie, yet being touched in the end voluntarily with remorse, nothing more grieved him then the memory of former proceedings in the cause of Religion, and that which he now foresaw in Iulian, the next Physician into whose hands the body that was thus distempered must fall. Howbeit this we may somewhat excuse, in as much as every mans particular care to his own charge was such, as gave them no leisure to heed what others practised in Princes Courts. But of the two Synods of Arimine and Selencia, what should we think? Constantius by the Arians suggestion, had devised to assemble all the Bishops of the whole World about this controversie; but in two several places, the Bishops of the West at Arimine in Italy, the Eastern at Selencia the same time. Amongst them of the East there was no stop, they agreed without any great ado, gave their sentence against Heresie, excommunicated some chief maintainers thereof, and sent the Emperor word what was done. They had at Arimine about Four hundred which held the truth, scarce of the adverse part Fourscore; but these obstinate, and the other weary of contending with them: Whereupon, by both it was resolved to send to the Emperor, such as might inform him of the cause, and declare what hindred their peaceable agreement. There are chosen for the Catholick sidea 1.380, such men as had in them nothing to be noted but boldness, neither gravity, nor learning, nor wisdom. The Arians for the credit of their faction, take the eldest, the best experienced, the most wary, and the longest practised Veterans they had amongst them. The Emperor conjecturing of the rest on either part, by the quality of them whom he saw, sent them speedily away, and with them a certain Confession of Faithb 1.381, ambiguously and subtilly drawn by the Arians, whereunto unless they all subscribed, they should in no case be suffered to depart from the place where they were. At the length it was perceived, that there had not been in the Catholicks, either at Arimine, or at Selencia, so much fore∣sight, as to provide, that true intelligence might pass between them what was done, Upon the advantage of which Error, their adversaries abusing each with perswasion that other had yielded, suprized both. The Emperor the more desirous and glad of such events, for that, besides all other things wherein they hindred themselves,

the gall and bitterness of certain Mens writings, who spared him little for honors sake, made him for their sakes the less inclinable to that truth which he himself should have honored and loved. Onely in Athanasius there was nothing observed throughout the course of that long Tragedy, other then such as very well became a wise man to do, and a righteous to suffer. So that this was the plain condition of those times, The whole World against Athanasius, and Athanasius against it; Half an hundred of years spent in doubtful trial, which of the two in the end would prevail, the side which had all, or else the part which had no friend but God and Death; the one a Defender of his Innocency, the other a Finisher of all his Troubles. Now although these Contentions were cause of much evil, yet some good the Church hath reaped by them, in that they occasioned the learned and sound in Faith, to explain such things as Heresie went about to deprave. And in this respect, the Creed of Athanasius, first exhibited unto Iulius, Bishop of Rome, and afterwards (as we may probably gather) sent to the Emperor Iovinian, for his more full in∣formation concerning that truth which Arianism so mightily did impugn, was both in the East and the West Churches accepted as a treasure of inestimable price,* 1.382 by as many as had not given up even the very ghost of belief. Then was the Creed of Athanasius written, howbeit not then so expedient to be publickly used as now in the Church of God; because while the heat of division lasteth, truth it self enduring opposition, doth not so quietly and currantly pass throughout all mens hands, nei∣ther can be of that account, which afterwards it hath, when the World once per∣ceiveth the vertue thereof, not onely in it self, but also by the conquest which God hath given it over Heresie. That which Heresie did by sinister interpretations, go about to pervert in the first and most ancient Apostolick Creed, the same being by singular dexterity and plainness cleared from those Heretical corruptions, partly by this Creed of Athanasius, written about the year Three hundred and forty, and partly by that other set down in the Synod of Constantinople,* 1.383 Forty years after, comprehending, together with the Nicene Creed, an addition of other Articles which the Nicene Creed omitted, because the controversie then in hand needed no mention to be made of them. These Catholick Declarations of our Belief deliver∣ed by them, which were so much nearer then we are unto the first publication there∣of, and continuing needful for all men at all times to know, these Confessions as testi∣monies of our continuance in the same Faith to this present day, we rather use them any other gloss or paraphrased devised by our selves, which though it were to the same effect, notwithstanding could not be of the like authority and credit. For that of Hilary unto St. Augustine hath been ever, and is likely to be always true,* 1.384 Your most religious wisdom knoweth how great their number is in the Church of God, whom the very authority of mens names, doth keep in that opinion which they hold already, or draw un∣to that which they have not before held. Touching the Hymn of Glory, out usual conclusion to Psalms, the glory of all things is that,* 1.385 wherein their highest perfection doth consist; and the glory of God, that divine excellency whereby he is eminent above all things, his omnipotent, infinite, and eternal Being, which Angels and glorified Saints do intuitively behold; we on Earth apprehend principally by Faith, in part also by that kinde of knowledge which groweth from experience of those effects, the greatness whereof exceedeth the powers and abilities of all Creatures, both in Heaven and Earth.* 1.386 God is glorified, when such his excellency above all things, is with due admiration acknowledged. Which dutiful acknowledgment of Gods excellency by occasion of special effects, being the very proper subject, and almost the onely matter purposely treated of in all Psalms, if that joyful Hymn of Glory have any use in the Church of God, whose Name we therewith extol and magnifie, Can we place it more fitly then where now it serveth as a close or conclusion to Psalms? Neither is the Form thereof newly or unnecessarily invented.* 1.387 We must (saith St. Basil) as we have received, even so Baptize; and as we Baptize, even so Believe; and as we Believe, even so give Glory. Baptizing, we use the Name of the Father, of the Son, and of the Holy Ghost: Confessing the Christian Faith, we declare our Belief in the Father, and in the Son, and in the Holy Ghost: Ascribing Glory unto God, we give it to the Father, and to the Son, and to the Holy Ghost. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the token of a true and sound

understanding for matter of Doctrine about the Trinity, when, in ministring Baptism, and making Confession, and giving Glory, there is a conjunction of all three, and no one of the three severed from the other two. Against the Arians, affirming the Father to be greater then the Son in honor, excellency, dignity, majesty, this form and manner of glorifying God was not at that time first begun, but received long before, and alledged at that time as an argument for the truth.* 1.388 If (saith Fa∣badius) there be that inequality which they affirm, then do we every day blaspheme God, when, in Thanksgivings and offerings of Sacrifice, we acknowledge those thing; common to the Father and the Son. The Arians therefore, for that they perceived how this did prejudice their cause, altered the Hymn of Glory, whereupon ensued in the Church of Antioch, about the year Three hundred forty nine, that jar which Theodoret and Sozomen mention.* 1.389 In their Quires, while they praised God together, as the manner was, at the end of the Psalms which they sung, it appeared what opinion every man held; for as much as they glorified some the Father, And the Son, And the Holy Ghost; some the Father By the Son, In the Spirit; the one sort thereby declaring themselves to embrase the Sons equality with the Father, as the Council of Nice had de∣fined; the other sort, against the Council of Nice, his inequality. Leontiuos their Bishop, although an enemy to the better part, yet wary and subtile, as in a manner all the heads of the Arians Faction were, could at no time be plainly heard to use either form, perhaps lest his open contradiction of them whom he favored not, might make them the more eager, and by that mean the less apt to be privately won; or perad∣venture for that, though he joyned in opinion with that sort of Arians, who denied the Son to be equal with the Father; yet from them he dissented, which thought the Father and the Son, not onely unequal, but unlike, as AEtuis did upon a frivo∣lous and false surmise, that because the Apostle hath said,* 1.390 One God of whom, one Lord by whom, one Spirit in whom, his different manner of speech doth argue a different Nature and Being in them, of whom he speaketh: Ou•• of which blinde collection, it seemeth that this their new devised Form did first spring. But in truth, even that very Form which the Arians did then use (saving that they chose it to serve as their special mark of Recognisance, and gave it secretly within themselves a sinister construction) hath not otherwise as much as the shew of any thing which soundeth towards impiety. For albeit, if we respect Gods glory within it self, it be the e∣qual right and possession of all three, and that without any odds, any difference; yet, touching his manifestation thereof unto us by continual effects, and our perpetual acknowledgment thereof unto him likewise by vertuous Offices, Doth not every tongue both ways confess, That the brightness of his Glory hath spred it self throughout the World By the Ministery of his onely begotten Son, and is In the manifold Graces of the Spirit every way marvellous? Again, That whatsoever we do to his Glory, it is done In the power of the Holy Ghost, and made acceptable By the Merit and Mediation of Jesus Christ? So that glory to the Father And the Son, or glory to the Father By the Son, saving onely where evil mindes do abuse and per∣vert most holy things, are not else the voices of Error and Schism, but of sound and sincere Religion. It hath been the Custom of the Church of Christ, to end sometimes Prayers, and Sermons always, with words of glory, wherein, as long as the Blessed Trinity had due honor, and till Arianism had made it a matter of great sharpness and subtilty of Wit, to be a sound believing Christian; men were not curious what Syllables or Particles of speech they used. Upon which confidence and trust notwithstanding, when St. Basil began to practise the like indifferency, and to conclude Publick Prayers, glorifying sometime the Father, with the Son, and the Holy Ghost; sometime the Father, by the Son, in the Spirit; whereas long custom had enured them unto the former kindealone, by means whereof, the latter was new and strange in their ears: This needless experiment brought afterwards up∣on him a necessary labor of excusing himself to his Friends, and maintaining his own act against them, who because the Light of his Candle too much drowned theirs, were glad to lay hold on so colorourable matter, and exceeding forward to traduce him as an Author of suspicious Innovation. How hath the World forsaken that course which it sometime held? How are the judgments, hearts, and affections of men altered? May we not wonder, that a man of St. Basils authority and quality,

an Arch-Prelate in the House of God, should have his Name far and wide called in question, and be driven to his painful Apologies, to write in his own defence whole Volumes, and yet hardly to obtain with all his endeavor a pardon; the crime laid against him, being but onely a change of some one or two syllables in their usual Church Liturgy? It was thought in him an unpardonable offence to alter any thing; in us as intolerable, that we suffer any thing to remain unaltered. The very Creed of Athanasius, and that sacred Hymn of Glory, then which, nothing doth sound more heavenly in the ears of faithful men, are now reckoned as superfluities, which we must in any case pare away, left we cloy God with too much service. Is there in that Confession of Faith, any thing which doth not at all times edefie and instruct the attentive hearer? Or is our Faith in the Blessed Trinity, a matter need∣less, to be so oftentimes mentioned and opened in the principal part of that duty which we ow to God, our Publick Prayer? Hath the Church of Christ from the first beginning, by a secret Universal Instinct of Gods good Spirit, always tied it self to end neither Sermon, nor almost any speech of moment which hath concerned Matters of God, without some special words of honor and glory to that Trinity which we all adore; and is the like conclusion of Psalms, become now at length an eye-sore, or a galling to their ears that hear it? Those flames of Arianism, they say, are quenched, which were the cause why the Church devised in such sort to con∣fess and praise the glorious Deity of the Son of God. Seeing therefore the sore is whole, why retain we as yet the Pla••ster? When the cause, why any thing was or∣dained doth once cease, the thing it self should cease with it, that the Church being eased of unprofitable labors, needful offices may the better be attended. For the doing of things unnecessary, is many times the cause why the most necessary are not done. But in this case so to reason, will not serve their turns. For first, the ground whereupon they build, is not certainly their own, but with special limitati∣ons. Few things are so restrained to any one end or purpose, that the same being extinct, they should forthwith utterly become frustrate. Wisdom may have framed one and the same thing to serve commodiously for divers ends, and of those ends, any one be sufficient cause for continuance, though the rest have ceased, even as the Tongue, which Nature hath given us, for an Instrument of speech is not idle in dumb persons, because it also serveth for taste. Again, if time have worn out, or any other mean altogether taken away, what was first intended; uses, not thought upon before, may afterwards spring up, and be reasonable causes of retaining that which other considerations did formerly procure to be instituted. And it cometh sometime to pass, that a thing unnecessary in it self, as touching the whole direct purpose, whereto it was meant, or can be applied, doth notwithstanding appear con∣venient to be still held, even without use, lest by reason of that coherence which it hath with somewhat most necessary, the removal of the one, should indamage the other: And therefore men which have clean lost the possibility of sight, keep still their eyes nevertheless in the place where Nature set them. As for these two Branches whereof our Question groweth, Arianism was indeed some occasion of the one, but a cause of neither, much less the onely intire cause of both. For albeit, conflict with Arians brought forth the occasion of writing that Creed, which long after was made a part of the Church Liturgy, as Hymns and Sentences of Glory were a part thereof before; yet cause sufficient there is, why both should remain in use, the one as a most Divine Explication of the chiefest Articles of our Christian Belief, the other as an Heavenly acclamation of joyful applause to his praises in whom we believe; neither the one, nor the other unworthy to he heard souncing as they are in the Church of Christ, whether Arianism live or die. Against which poyson likewise, if we think, that the Church at this day needeth not those ancient preservatives, which ages before us were so glad to use, we deceive our selves greatly. The Weeds of Heresie being grown unto such ripeness as that was, do even in the very cutting down, scatter oftentimes those seeds which for a while lie unseen and buried in the Earth, but afterward freshly spring up again no less pernicious them at the first. Which thing they very well know, and I doubt not will easily confess, who live to their great, both toil and grief, where the blasphemies of Arians, Samosatenians, Tritheits, Eutychians, and Maccdonians, are renewed by them,

who to hatch their Heresie, have chosen those Churches as fittest Nests where Athanasius Creed is not heard; by them, I say, renewed, who following the course of extream Reformation, were wont in the pride of their own proceedings to glory, that whereas Luther did but blow away the Roof, and Zwinglius batter but the Walls of Popish Superstition, the last and hardest work of all remained, which was, to raze up the very ground and foundation of Popery, that doctrine concerning the Deity of Christ, which Satanasius (for so it pleased those impious forsaken Miscreants to speak) hath in this memorable Creed explained, So mani∣festly true is, that which one of the Ancients hath concerning Arianism,* 1.391 Mor∣tuis authoribus hujus veneni, scelerata tamen eorum doctrina non moritur, The Au∣thors of this venom being dead and gone, their wicked doctrine notwithstanding continueth.

43. Amongst the heaps of these Excesses and Superfluities,* 1.392 there is espied the want of a principal part of duty, There are no thanksgivings for the benefits, for which there are Petitions in our Book of Prayer. This they have thought a point material to be objected. Neither may we take it in evil part to be admonished, what spe∣cial duties of thankfulness we ow to that merciful God, for whose unspeakable Graces, the onely requital which we are able to make, is a true, hearty, and sin∣cere acknowledgement, how precious we esteem such benefits received, and how infinite in goodness the Author from whom they come. But that to every Petition we make for things needful, there should be some answerable sentence of thanks provided particularly to follow such requests obtained; either it is not a matter so re∣quisite as they pretend; or if it be, wherefore have they not then in such order framed their own Book of Common Prayer? Why hath our Lord and Saviour taught us a form of Prayer containing so many Petitions of those things which we want, and not delivered in like sort, as many several forms of Thanksgiving, to serve when any thing we pray for is granted? What answer soever they can reasonably make unto these demands, the same shall discover unto them how causeless a censure it is, that there are not, in our Book, Thanksgivings for all the benefits forwhi•••• there are Peti∣tions* 1.393. For concerning the Blessings of God, whether they tend unto this life, or the life to come, there is great cause why we should delight more if giving thanks, then in making requests for them, in as much as the one hath pen••••veness and fear, the other always joy annexed; the one belongeth unto them that seek, the other un∣to them that have found happiness; they that pray, do but yet sow, they that give thanks, declare they have reaped. Howbeit, because there are so many Graces, whereof we stand in continual need, Graces for which we may not cease daily and hourly to sue, Graces which are in bestowing always, but never come to be sully had in this present life; and therefore, when all things here have an end, endless thanks must have their beginning in a state, which bringeth the full and final satisfaction of all such perpetual desires: Again, because our common necessities, and the lack which we all have, as well of ghostly as of earthly favors, is in each kinde so easily known; but the gifts of God, according to those degrees and times which he in his secrets wis∣dom seeth meet, are so diversly bestowed, that it seldom appeareth what all re∣ceive, what all stand in need of it seldom lieth hid; we are not to marvel, though the Church do oftner concur in suits, then in thanks unto God for particular benefits. Nevertheless, lest God should be any way unglorified, the greatest part of our daily Service, they know, consisteth according to the •• Blessed Apostles own precise rule, in much variety of Psalms and Hymns, for no other purpose, but onely, that out of so plentiful a treasure, there might be for every mans heart no chuse out his own Sa∣crifice, and to offer unto God by particular secret instinct, what fitteth best the often occasions which any several, either Party or Congregation, may seem to have. They that would clean take from us therefore, the daily use of the very best means we have to magnifie and praise the Name of Almighty God for his rich Blessings, they that complain of out reading and singing so many Psalms for so good an end; they, I say, that finde fault with our store, should of all men be least willing to reprove our scarcity of Thanksgivings. But because peradventure they see, it is not either generally fit or possible that Churches should frame Thanksgivings answerable to each Petition, they shorten somewhat the reins of their censure, there are no forms of 〈1 page duplicate〉〈1 page duplicate〉

Thanksgiving, they say, for release of those common calamities, from which we have Petitions to be delivered.* 1.394 There are Prayers set forth to be said in the com∣mon calamities and Universal scourges of the Realm, as Plague, Famine, &c. And indeed so it ought to be by the Word of God. But as such Prayers are needful, where∣by we beg release from our Distresses, so there ought to be as necessary Prayers of Thanksgiving, when we have received those things at the Lords hand, which we asked in our Prayers. As oft therefore, as any Publick or Universal scourge is removed, as oft as we are delivered from those, either imminent or present Calamities, against the storm and tempest whereof we all instantly craved favor from above, let it be a Question what we should render unto God for his Bless∣ings universally, sensibly, and extraordinarily bestowed. A Prayer of three or four lines inserted into some part of our Church Liturgy? No, we are not perswaded that when God doth in trouble injoyn us the duty of Invocation, and promise us the benefit of Deliverance, and profess, That the thing he expecteth after at our hands, is to glorifie him as our mighty and onely Saviour, the Church can dis∣charge in manner convenient, a work of so great importance, by fore-ordaining some short Collect wherein briefly to mention thanks. Our custom therefore, whensoever so great occasions are incident, is by Publick Authority to appoint throughout all Churches, set and solemn Forms, as well of Supplication, as of Thanksgiving, the preparations and intended Complements whereof may stir up the mindes of men in much more effectual sort, then if onely there should be added to the Book of Prayer, that which they require. But we err in thinking, that they require any such matter. For albeit their words to our understanding be very plain, that in our Book there are Prayers set forth to be said when common cala∣mities are felt, as Plague, Famine, and such like; Again, that indeed so it ought to be by the Word of God: That likewise there ought to be as necessary Prayers of Thanks∣giving when we have received those things. Finally, that the want of such Forms of Thanksgiving for the release from those common calamities from which we have Petitions to be delivered, is the default of the Book of Common Prayer: Yet all this they mean, but only by way of supposition if express Prayers against so many Earthly miseries were convenient, that then indeed as many express and particular Thanks∣givings should be likewise necessary. Seeing therefore we know that they hold the one superfluous, they would not have it so understood, as though their mindes were that any such addition to the Book is needful, whatsoever they say for Argu∣ments sake concerning this pretented defect. The truth is, they wave in and out, no way sufficiently grounded, no way resolved what to think, speak, or write, more then onely that, because they have taken it upon them, they must (no remedy now) be opposite.

* 1.39544. The last supposed fault concerneth some few things, the very matter whereof, is thought to be much amiss. In a Song of Praise to our Lord Jesus Christ, we have these words, When thou hadst overcome the sharpness of death, tho•• didst open the Kingdom of Heaven to all Believers. Which maketh some shew of giving countenance to their Error, who think, that the faithful which departed this life before the coming of Christ, were never till then made partakers of joy, but remained all in that place which they term the Lake of the Fathers. In our Li∣turgy, request is made, that we may be preserved from sudden death. This seem∣eth frivolous, because the godly should always be prepared to die. Request is made, that God would give those things, which we for our unworthiness, dare not ask. This, they say, carrieth with it the note of Popish servile fear, and savoreth not of that confidence and reverent familiarity that the children of God have through Christ, with their Heavenly Father. Request is made, that we may evermore be defended from all adversity. For this there is no promise in Scripture; and therefore it is no Prayer of Faith, or of the which we can assure our selves, that we shall obtain it. Finally, Request is made, That God would have mercy upon all men. This is im∣possible, because some are the Vessels of Wrath, to whom God will never extend his Mercy.

45. As Christ hath purchased that Heavenly Kingdom,* 1.396 the last perfection where∣of is, Glory in the life to come, Grace in this life, a preparation thereunto; so the same he hath opened to the World in such sort, that whereas none can possibly without him attain salvation, by him all that believe, are saved. Now whatsoever he did, or suffered, the end thereof was, to open the doors of the Kingdom of Heaven, which our iniqui∣ties had shut up. But because by ascending after that the sharpness of death was over∣come, he took the very local possession of glory, and that to the use of all that are his, even as himself before had witnessed, I go to prepare a place for you. And again,* 1.397 Whom thou hast given me, O Father, I will that where I am, they be also with me, that my glory which thou hast given me, they may behold. It appeareth, that when Christ did ascend, he then most liberally opened the Kingdom of Heaven, to the end, that with him, and by him, all Believers might raign. In what estate the Fathers rested which were dead before, it is not hereby either one way or other determined. All that we can rightly gather, is, that as touching their souls, what degree of joy or happiness soever it pleased God to bestow upon them, his Ascension which succeeded, procured theirs, and theirs concerning the Body, must needs be not onely of, but after his. As therefore Helvidius,* 1.398 against whom St. Ierome writeth, abused greatly those words of Matthew, concerning Ioseph, and the Mother of our Saviour Christ, He knew her not till she had brought forth her first-born, thereby gathering against the honor of the Blessed Virgin, that a thing denied with special circumstance, doth import an opposite affirmation when once that circumstance is expired: After the self-same manner, it should be a weak collection, if whereas we say, That when Christ had overcome the sharpness of death, he then opened the Kingdom of Heaven to all Believers; a thing in such sort affirmed with circumstance, were taken as insinuating an opposite denial before that circumstance be accomplished, and consequently, that because when the sharpness of death was overcome, he then opened Heaven as well to believing Gentiles as Iews, Heaven till then was no receptacle to the Souls of either. Wherefore, be the Spirits of the just and righteous before Christ, truly or falsly thought excluded out of Heavenly joy, by that which we in the words alledged before, do attribute to Christs Ascension,* 1.399 there is to no such opinion, nor to the favorers thereof, any countenance at all given. We cannot better interpret the meaning of these words, then Pope Leo himself expoundeth them, whose Speech concerning our Lords Ascension may serve instead of a Marginal gloss,* 1.400 Christs Exaltation is our Promotion; and whither the glory of the Head is already gone before, thither the Hope of the ••ody also is to follow. For at this day, we have not onely the possession of Paradise assured unto us, but in Christ we have entred the highest of the Heavens. His opening the Kingdom of Heaven, and his entrance thereinto, was not onely to his own use, but for the benefit of all Believers.

46. Our good or evil estate after death,* 1.401 dependeth most upon the quality of our lives. Yet somewhat there is, why a vertuous minde should rather wish to depart this world with a kinde of treatable dissolution, then to be suddenly cut off in a moment; rather to be taken then snatched away from the face of the Earth. Death is that which all men suffer. but not all men with one minde, neither all men in one manner. For being of necessity a thing common, it is through the manifold perswasions, dis∣positions, and occasions of men, with equal desert both of praise and dispraise, shunned by some, by others desired. So that absolutely we cannot discommend, we cannot absolutely approve, either willingness to live, or forwardness to die. And concerning the ways of death, albeit the choice thereof be onely in his hands, who alone hath power over all flesh, and unto whose appointment we ought with patience meekly to submit our selves (for to be agents voluntarily in our own destruction, is against both God and Nature) yet there is no doubt, but in so great variety, our de∣sires will and may lawfully prefer one kinde before another. Is there any man of worth and vertue, although not instructed in the School of Christ, or ever taught what the soundness of Religion meaneth, that had not rather end the days of this transitory life, as Cyrus in Xenophon, or in Plato, Socrates, are described, then to sink down with them,* 1.402 of whom Elihu hath said, Momento Moriuntur, there is scarce an instant between their flourishing, and their not being? But let us which know what it is to die, as Absalon, or Ananias and Saphira died; let us beg of God, that when the

hour of our rest is come, the patterns of our dissolution may be Iacob, Moses, Iosoua, David;* 1.403 who leisureably ending their lives in peace, prayed for the Mercies of God to come upon their posterity; replenished the hearts of the nearest unto them; with words of memorable Consolation; strengthned in the fear of God, gave them wholesome instructions of life, and confirmed them in true Religion; in sum, Taught the World no less vertuously how to die, then they had done before how to live. To such as judge things according to the sense of natural men, and ascend no higher, suddenness, because it shortneth their grief, should in reason be most acceptable. That which causeth bitterness in death, is the languishing attend∣ance and expectation thereof, ere it come. And therefore Tyrants use what art they can, to increase the slowness of death. Quick riddance out of life, is often both requested and bestowed as a benefit. Commonly therefore it is, for vertuous con∣siderations, that Wisdom so far prevaileth with men, as to make them desirous of slow and deliberate death against the stream of their sensual inclination, con••ent to endure the longer grief, and bodily pain, that the Soul may have time to call it self to a just account of all things past, by means whereof, Repentance is perfected, there is wherein to exercise patience, the joys of the Kingdom of Heaven have lei∣sure to present themselves, the pleasures of sin and this Worlds vanities, are cen∣sured with uncorrupt judgment, Charity is free to make advised choice of the soyl wherein her last Seed may most fruitfully be bestowed, the minde is at liberty to have due regard of that disposition of worldly things, which it can never afterwards alter; and because the nearer we draw unto God,* 1.404 the more we are oftentimes enlightned with the shining beams of his glorious presence, as being then even almost in sight, a leisureable departure may in that case bring forth for the good of such as are pre∣sent, that which shall cause them for ever after from the bottom of their hearts to pray, O let us die the death of the righteous, and let our last end be like theirs. All which benefits and opportunities are by sudden death prevented. And besides, for as much as death howsoever, is a general effect of the wrath of God against sin, and the suddenness thereof, a thing which hapneth but to few: The World in this respect feareth it the more as being subject to doubtful constructions, which as no man willingly would incur, so they whose happy estate after life, is of all mens the most certain, should especially wish, that no such accident in their death may give uncharitable mindes occasion of rash, sinister, and suspicious verdicts, whereunto they are over-prone: So that, whether evil men or good be respected, whether we regard our selves or others, to be preserved from sudden death, is a Blessing of God. And our Prayer against it, importeth a twofold desire; first, That death when it cometh, may give us some convenient respight; or secondly, If that be denied us of God, yet we may have wisdom to provide always beforehand; that those evils overtake us not, which death unexpected doth use to bring upon careless men; and that although it be sudden in it self, nevertheless in regard of our prepared mindes, it may not be sudden.

* 1.40547. But is it credible, that the very acknowledgment of our own unworthiness to obtain, and in that respect our professed fearfulness to ask anything, otherwise then onely for his sake, to whom God can deny nothing, that this should be noted for a Popish Error; that this should be termed baseness, abjection of minde, or servility, is it credible? That which we for our unworthiness are afraid to crave, our Prayer is, That God for the worthiness of his Son, would notwithstanding vouchsafe to grant. May it please them to shew us which of these words it is, that carrieth the note of Popish and servile fear? In reference to other Creatures of this inferior World, Mans worth and excellency is admired. Compared with God, the truest Inscrip∣tion wherewith we can circle so base a coyn, is, that of David* 1.406, Universa vanitas est omnis homo; Whosoever hath the name of a mortal man, there is in him what∣soever the name of vanity doth comprehend. And therefore what we say of our own unworthiness, there is no doubt but Truth will ratifie, alledged in Prayer, it both becometh and behoveth Saints. For as Humility is in Suiters a decent ver∣tue; so the testification thereof, by such effectual acknowledgments, not onely

argueth a sound apprehension of his super-eminent Glory and Majesty before whom we stand,* 1.407 but putteth also into his hands, a kinde of pledge of bond for security against our unthankfulness, the very Natural Root whereof, is always either Igno∣rance, Dissimulation, or Pride: Ignorance, when we know not the Author from whom our good cometh: Dissimulation, when our hands are more open then our eyes; upon that we receive: Pride, when we think our selves worthy of that, which meer Grace and undeserved Mercy bestoweth. In Prayer therefore, to abate so vain imaginations with the true conceit of unworthiness, is rather to prevent, then commit a fault. It being no error thus to think, no fault thus to speak of our selves when we pray; is it a fault, that the consideration of our unworthiness; maketh us fearful to open our mouths by way of suit? While Iob had prosperity, and lived in honor, men feared him for his authorities sake, and in token of their fear, when they saw him, they hid themselves. Between Elihis, and the rest of Iobs Familiars,* 1.408 the greatest disparity was but in years. And he, though riper then they in judgment, doing them reverence in regard of age, stood long * 1.409doubtful, and very loth to adventure upon speech in his Elders hearing. If so small in∣equality between man and man, make their modesty a commendable vertue, who, respecting Superiors as Superiors, can neither speak nor stand before them with∣out fear; that the Publican approacheth not more boldly to God; that when Christ in mercy draweth near to Peter, he in humility and fear, craveth distance: That being to stand, to speak, to sue in the presence of so great Majesty, we are afraid, let no man blame us. In which consideration notwithstanding,* 1.410 because to flie altogether from God, to despair that Creatures unworthy shall be able to obtain any thing at his hands, and under that pretence, to surcease from Prayers, as bootless or fruitless offices, were to him no less injurious, then pernicious to our own souls; even that which we tremble to do we do, we ask those things which we dare not ask. The knowledge of our own unworthiness, is not without be∣lief in the merits of Christ. With that true fear which the one causeth, there is coupled true boldness; and encouragement drawn from the other. The very silence which our unworthiness putteth us unto, doth it self make request for us, and that in the confidence of his Grace. Looking inward, we are stricken dumb; looking upward, we speak and prevail. O happy mixture, wherein things contrary do so qualifie and correct the one the danger of the others excess, that neither bold∣ness can make us presume, as long as we are kept under with the sense of our own wretchedness; nor, while we trust in the Mercy of God through Jesus Christ, fear be able to tyrannize over us! As therefore our fear excludeth not that boldness* 1.411 which becometh Saints; so if our familiarity with God, do not savor of this fear, it draweth too near that irreverend confidence, wherewith true Humility can never stand.

48. Touching continual deliverance in the World from all adversity,* 1.412 their con∣ceit is, that we ought not to ask it of God by Prayer; for as much as in Scripture there is no promise that we shall be evermore free from vexations, calamities, and troubles. Mindes religiously affected, are wont in every thing of weight and moment, which they do or see, to examine according unto rules of Piety, what dependency it hath on God, what reference to themselves, what coherence with any of those du∣ties whereunto all things in the World should lead, and accordingly they frame the inward disposition of their mindes, sometime to admire God, sometimes to bless him, and give him thanks, sometime to exult in his love, sometime to implore his mercy. All which different elevations of spirit unto God, are contained in the name of Prayer. Every good and holy desire, though it lack the form, hath notwith∣standing in it seft the substance, and with him the force of a Prayer, who regardeth the very moanings, groans, and sighs of the heart of man. Petitionary Prayer be∣longeth onely to such as are in themselves impotent, and stand in need of relief from others. We thereby declare unto God, what our own desire is, that he by his power should effect. It presupposeth therefore in us, First, the want of that which we pray for: Secondly, a feeling of that want: Thirdly, an earnest willingness of minde to be eased therein: Fourthly, a declaration of this our desire in the sight of God, not as if he should be otherwise ignorant of our necessities; but because we

this way shew that we honor him as our God, and are verily perswaded, that no good thing can come to pass, which he by his omnipotent Power effecteth not. Now because there is no mans Prayer acceptable, whose person is odious; neither any mans person gracious without Faith;* 1.413 it is of necessity required, that they which pray, do believe. The Prayers which our Lord and Saviour made, were for his own wor∣thiness accepted; ours God accepteth not, but with this condition, If they be joyn∣ed with belief in Christ. The Prayers of the Just are accepted always, but not al∣ways those things granted for which they pray: For in Prayer, if Faith and Assu∣rance to obtain, were both one and the same thing, seeing that the effect of not obtaining, is a plain testimony, that they which prayed, were not sure they should obtain; it would follow, that their Prayer being without certainty of the event, was also made unto God without Faith, and consequently, that God abhorred it. Which to think of so many Prayers of Saints, as we finde have failed in particular requests, how absurd were it? His faithful people have this comfort, that whatso∣ever they rightly ask, the same (no doubt, but) they shall receive, so far as may stand with the glory of God, and their own everlasting good; unto either of which two, it is no vertuous mans purpose to seek, or desire to obtain any thing prejudicial; and therefore that clause which our Lord and Saviour in the Prayer of his Agony did ex∣press, we in Petitions of like nature, do always imply, Pater, si possibile est, If it may stand with thy will and pleasure. Or if not, but that there be secret impediments and causes, in regard whereof, the thing we pray for, is denied us; yet the Prayer it self, which we make, is a pleasing Sacrifice to God, who both accepteth and reward∣eth it some other way.* 1.414 So that sinners, in very truth, are denied when they seem to prevail in their Supplications, because it is not for their sakes, or to their good, that their sutes take place; the faithful contrariwise, because it is for their good often∣times that their Petitions do not take place, prevail even then when they most seem denied.* 1.415 Our Lord God in anger hath granted some impenitent mens requests, as on the other side the Apostles sute, he hath of ••avor and mercy not granted (saith St. Augustine.)* 1.416 To think we may pray unto God for nothing, but what he hath promised in holy Scripture, we shall obtain, is perhaps an error. For of Prayer there are two uses. It serveth as a mean to procure those things which God hath pro∣mised, to grant when we ask; and it serveth as a mean to express our lawful desires also towards that, which whether we shall have or no, we know not, till we see the event. Things in themselves unholy or unseemly, we may not ask; we may what∣soever, being not forbidden, either Nature or Grace shall reasonably move us to wish as importing the good of men; albeit, God himself have no where by promise assured us of that particular which our Prayer craveth. To pray for that, which is in it self, and of its own nature, apparently a thing impossible, were not convenient. Where∣fore, though men do without offence wish daily, that the affairs which with evil suc∣cess are past, might have faln out much better, yet to pray that they may have been any other then they are, this being a manifest impossibilty in it self, the Rules of Re∣ligion do not permit. Whereas contrariwise, when things of their own nature contin∣gent and mutable, are by the secret determination of God, appointed one way, though we the other way make our Prayers, and consequently ask those things of God, which are by this supposition impossible, we notwithstanding do not hereby in Prayer, transgress our lawful bounds. That Christ, as the onely begotten Son of God, having no Superior, and therefore owing honor unto none, neither standing in any need, should either give thanks, or make petition unto God, were most absurd. As Man, what could beseem him better, whether we respect his affection to God∣ward, or his own necessity, or his charity and love towards men? Some things he knew should come to pass, and notwithstanding prayed for them, because he also knew that the necessary means to effect them, were his Prayers. As in the Psalm it is said,* 1.417 Ask of me, and I will give thee the Heathen for thine Inheritance, and the ends of the Earth for thy possession. Wherefore, that which here God promiseth his Son, the same in the Seventeenth of Iohn he prayeth for,* 1.418 Father, the hour is now come, glorifie thy Son, that thy Son also may glorifie thee, according as thou hast given him power over all flesh. But had Christ the like promise, concerning the effect of every par∣ticular for which he prayed? That which was not effected, could not be promised.

And we know in what sort he prayed for removal of that bitter Cup, which Cup he tasted, notwithstanding his Prayer. To shift off this example,* 1.419 they answer first, That as other children of God, so Christ had a promise of deliverance, as far as the glory of God in the accomplishment of his vocation would suffer. And if we our selves have not also in that sort the promise of God to be evermore delivered from all adversity, what meaneth the Sacred Scripture to speak in so large terms, Be obedient, and the Lord thy God will make thee plenteousa 1.420 in every work of thy hand, in the fruit of thy body, and in the fruit of thy cattel, and in the fruit of the Land for thy wealth. Again, Keep his Laws, and thou shalt be blest above all people, the Lord shall take from theb 1.421 all infirmities. The man whose delight is in the Law of God,c 1.422 whatsoever he doth, it shall prosper. For the ungodly there are great plagues remaining; but whosoever putteth his trust in the Lord, Mercy imbraceth himd 1.423 on every side. Not onely that mercy which keepeth from being over-laid or opprest, but Mercy which saveth from being touched with grievous miseries, Mercy which turneth away the course ofe 1.424 the great water flouds, and permitteth them not to come near. Nevertheless, because the Prayer of Christ did concern but one calamity, they are still bold to deny the lawfulness of our Prayer for deliverance out of all, yea, though we pray with the same exception that he did. If such deliverance may stand with the pleasure of Almighty God, and not otherwise. For they have, secondly, found out a Rule, that Prayer ought onely to be made for deliverancef 1.425 from this or that particular adversity, whereof we know not, but upon the event, what the pleasure of God is. Which quite overthroweth that other principle, wherein they require unto every Prayer, which is of Faith, an assurance to obtain the thing we pray for. At the first to pray against all adversity was unlawful, because we cannot assure our selves that this will be granted. Now we have licence to pray against any particular adversity, and the reason given, because we know not but upon the event what God will do. If we know not what God will do, it followeth, that for any assurance we have, he may do otherwise then we pray, and we faithfully pray for that which we can∣not assuredly presume that God will grant. Seeing therefore neither of these two Answers will serve the turn, they have a third, which is, That to pray in such sort, is but idly mispent labor, because God hath already revealed his Will touching this request; and we know, that the sute we make, is denied before we make it. Which neither is true, and if it were, was Christ ignorant what God had deter∣mined touching those things which himself should suffer? To say, * 1.426 He knew not what weight of sufferances his Heavenly Father had measured unto him, is somewhat hard; harder, that although he knew them, notwithstanding for the present time they were forgotten, through the force of these unspeakable pangs which he then was in. The one against the plain express words of the holy Evangelist,* 1.427 He knew all things that should come upon him; the other less credible, if any thing may be of less credit then what the Scripture it self gain-sayeth. Doth any of them which wrote his sufferings, make report that memory failed him? Is there in his words and speeches any sign of defect that way? Did not himself declare before, whatsoever was to happen in the course of that whole tragedy? Can we gather by any thing, after taken from his own mouth, either in the place of publick judgment, or upon the Altar of the Cross, that through the bruising of his Body, some part of the trea∣sures of his Soul were scattered and slipt from him? If that which was perfect both be∣fore and after, did fail at this onely middle instant, there must appear some manifest cause how it came to pass. True it is, that the pangs of his heaviness and grief were unspeakable; and as true, That because the mindes of the afflicted, do never think they have fully conceived the weight or measure of their own wo, they use their affection as a whetstone, both to wit and memory; these as Nurses do feed grief, so that the weaker his conceit had been touching that which he was to suffer, the more it must needs in that hour have helped to the mitigation of his anguish. But his anguish we see was then at the very highest whereunto it could possibly rise; which argueth his deep apprehension, even to the last drop of the Gall which that Cup contained, and of every circumstance wherein there was any force to augment heaviness; but above all things, the resolute determination of God, and his own unchangeable pur∣pose, which he at that time could not forget. To what intent then was his Prayer,

which plainly testifieth so great willingness to avoid death? Will, whether it be in God or Man, belongeth to the Essence or Nature of both. The Nature therefore of God being one, there are not in God divers Wills, although the God-head be in divers persons, because the power of willing, is a natural, not a personal propriety. Contrariwise, the Person of our Saviour Christ being but one, there are in him two Wills; because two Natures, the Nature of God, and the Nature of Man, which both do imply this Faculty and Power. So that in Christ there is a Divine, and there is an Humane will, otherwise he were not both God and Man. Hereupon the Church hath of old condemned Monothelites as Hereticks, for holding, That Christ had but one Will. The Works and Operations of our Saviours Humane will, were all subject to the Will of God, and framed according to his Law,* 1.428 I desire to do thy Will, O God, and thy Law is within mine heart. Now as Mans will, so the Will of Christ hath two several kindes of operation, the one Natural or necessary, whereby it desireth sim∣ply whatsoever is good in it self, and shunneth as generally all things which hurt; the other Deliberate, when we therefore embrace things as good, because the eye of under∣standing judgeth them good, to that ••••d which we simply desire. Thus in it self we desire health, Physick onely for healths sake. And in this sort special Reason often∣times causeth the Will by choice to prefer one good thing before another, to leave one for anothers sake, to forgo meaner for the attainment of higher desires, which our Saviour likewise did. These different inclinations of the Will considered, the reason is easie, how in Christ there might grow desires seeming, but being not indeed opposite, either the one of them unto the other, or either of them to the Will of God. For let the manner of his speech be weighed,* 1.429 My Soul is now troubled, and what should I say? Father, save me out of this hour. But yet for this very cause I am come into this hour. His purpose herein was most effectually to propose to the view of the whole World two contrary Objects, the like whereunto in force and efficacy were never presented in that manner to any, but onely to the Soul of Christ. There was presented before his eyes in that fearful hour, on the one side Gods heavy in∣dignation and wrath towards mankinde, as yet unappeased, death as yet in full strength, Hell as yet never mastered by any that came within the confines and bounds there∣of, somewhat also peradventure more then is either possible or needful for the wit of man to finde out; finally, Himself flesh and blooda 1.430 left alone to enter into conflict with all these: On the other side, a World to be saved by One, a pacification of wrath through the dignity of that Sacrifice which should be offered, a conquest over death through the power of that Deity, which would not suffer the Tabernacle thereof to see corruption, and an utter disappointment of all the forces of infernal powers, through the purity of that Soul which they should have in their hands, and not be able to touch. Let no man marvel, that in this case the Soul of Christ was much troubled. For what could such apprehensions breed, but (as their nature is) inexplicable Passions of minde, desires abhorring what they embrace, and embracing what they abhor? In which Agony, how should the tongue go about to express what the soul endured? When the griefs of Iob were exceeding great, his words accordingly to open them were many; howbeit, still unto his seeming they were undiscovered: Though my talk (saith Iobb 1.431) be this day in bitterness, yet my plague is greater then my groaning. But here to what purpose should words serve, when nature hath more to declare then groans and strong cries, more then streams of bloody sweats, more then his doubled and tripled Prayers can express, who thrice putting forth his hand to re∣ceive that Cup, besides which, there was no other cause of his coming into the World, he thrice pulleth it back again, and as often even with tears of blood craveth, If it be possible, O Father, or if not, even what thine own good pleasure is; for whose sake the Passion that hath in it a bitter, and a bloody conflict, even with Wrath, and Death, and Hell, is most welcome. Whereas therefore we finde in God a will re∣solved that Christ shall suffer; and in the Humane will of Christ two actual desires, the one avoiding, and the other accepting death; Is that desire which first declareth it self by Prayer, against that wherewith he concludeth Prayer, or either of them

against his minde, to whom Prayer in this case seeketh? We may judge of these diver∣sities in the Will, by the like in the Understanding. For as the intellectual part doth not cross it self, by conceiving man to be just and unjust, when it meaneth not the same man, nor by imagining the same man learned and unlearned, if learned in one skill, and in another kinde of learning unskilful, because the parts of every true opposition do always both concern the same subject, and have reference to the same thing, sith otherwise they are but in shew opposite, and not in truth: So the Will about one and the same thing may in contrary respects have contrary inclinations, and that without contrariety. The Minister of Justice may, for publike example to others, virtuously will the execution of that party, whose pardon another for cousanguini∣ties sake as virtuously may desire. Consider death in it self, and nature teacheth Christ to shun it. Consider death as a mean to procure the salvation of the World, and mercy worketh in Christ all willingness of minde towards it.* 1.432 Therefore in these two desires, there can be no repugnant opposition. Again, compare them with the Will of God, and if any opposition be, it must be onely between his appoint∣ment of Christs death, and the former desire which wisheth deliverance from death. But neither is this desire opposite to the Will of God. The Will of God was, that Christ should suffer the pains of death. Not so his will, as if the torment of inno∣cency did in it self please and delight God; but such was his Will, in regard of the end whereunto it was necessary, that Christ should suffer. The death of Christ in it self therefore, God willeth not, which to the end we might thereby obtain life, he both alloweth and appointeth. In like manner, the Son of Man endureth willingly to that purpose those grievous pains•• which simply not to have shunned had been against Nature, and by consequent against God. I take it therefore to be an error, that Christ either knew not what himself was to suffer, or else had forgotten the things he knew. The root of which error, was an over-restrained consideration of Prayer, as though it had no other lawful use, but onely to serve for a chosen mean, whereby the Will resolveth to seek that which the Understanding certainly knoweth it shall obtain: Whereas Prayers, in truth, both unto are, and his were, as well some∣time a presentation of meer desires, as a mean of procuring desired effects at the hands of God. We are therefore taught by his example, that the presence of do∣lorous and dreadful objects, even in mindes most perfect, may as clouds over-cast all sensible joy; that no assurance touching future victories can make present conflicts so sweet and easie, but nature will shun and shrink from them; nature will desire case and deliverance from oppressive burthens; that the contrary determination of God is oftentimes against the effect of this desire, yet not against the affection it self, because it is naturally in us; that in such case our Prayers cannot serve us as means to obtain the thing we desire; that notwithstanding they are unto God most accept∣able sacrifices, because they testifie we desire nothing but at his hands, and our de∣sires we submit with contentment to be over-ruled by his Will; and in general they are not repugnant unto the Natural Will of God, which wisheth to the works of his own hands, in that they are his own handy-work, all happiness, although perhaps for some special cause in our own particular, a contrary determination have seemed more convenient; finally, that thus to propose our desires which cannot take such effects as we specifie, shall notwithstanding otherwise procure us his Heavenly grace, even as this very Prayer of Christ obtained Angels to be sent him,* 1.433 as comforters in his Agony. And, according to this example, we are not afraid to present unto God our Prayers for those things, which that he will perform unto us, we have no sure nor certain knowledge. St. Pauls Prayer for the Church of Corinth was,* 1.434 that they might not do any evil, although he knew that no man liveth which sinneth not, although he knew that in this life we always must pray, Forgive us our sins. It is our frailty,* 1.435 that in many things we all do amiss; but a vertue, that we would do amiss in nothing; and a testimony of that vertue, when we pray, That what occasion of sin soever do offer it self, we may be strengthned from above to withstand it. They pray in vain to have sin pardoned, which seek not also to prevent sin by Prayer, even every particular sin, by Prayer against all sin, except men can name some transgression wherewith we ought to have truce. For in very deed, although we cannot be free from all sin col∣lectively, in such sort that no part thereof, shall be found inherent in us, yet distri∣butively,

at the least, all great and grievous actual offences, as they offer themselves one by one, both may and ought to be by all means avoided. So that in this sense, to be preserved from all sin, is not impossible. Finally, concerning deliverance it self from all adversity, we use not to say, men are in adversity whensoever they feel any small hinderance of their welfare in this World, but when some notable affliction or cross, some great calamity or trouble befalleth them. Tribulation hath in it divers circumstances, the Minde sundry faculties to apprehend them: It offereth sometime it self to the lower powers of the Soul, as a most unpleasant spectacle; to the higher sometimes, as drawing after it a train of dangerous inconveniences; sometime as bringing with it remedies for the curing of sundry evils, as Gods instru∣ment of revenge and fury sometime; sometime as a rod of his just, yet moderate, ire and displeasure; sometime, as matter for them that spightfully hate us to exercise their poysoned malice; sometime as a furnace of tryal for vertue to shew it self, and through conflict to obtain glory. Which different contemplations of adversity, do work for the most part their answerable effects. Adversity either apprehended by Sense as a thing offensive and grievous to Nature, or by Reason conceived as a snare, an occasion of many mens falling from God, a sequel of Gods indignation and wrath, a thing which Satan desireth, and would be glad to behold; Tribulation thus considered being present causeth sorrow, and being imminent breedeth fear. For moderation of which two affections, growing from the very natural bitterness and gall of adversity,* 1.436 the Scripture much alledgeth contrary fruits, which Affliction likewise hath whensoever it falleth on them that are tractable, the grace of Gods holy Spirit concurring therewith.* 1.437 But when the Apostle St. Paul teacheth, That every one which will live godly in Christ Jesus, must suffer persecution, and, by many tribulations we must enter into the Kingdom of Heaven, because in a Forest of many Wolves, Sheep cannot chuse bat feed in continual danger of life; or when a 1.438St. Iames exhorteth, to account it a matter of exceeding joy, when we fall into divers temptations, because by the tryal of Faith, Patience is brought forth; was it, suppose we, their meaning to frustrate our Lords admonition, Pray that ye enter not into temptation? When himself pronounceth them blessed that should for his Names sake be subject to all kindes of ignominy and opprobrious malediction, was it his purpose that no man should ever pray with Davidb 1.439, Lord, remove from me shame and contempt? In those tribulations, saith St. Augustinec 1.440, which may hurt as well as profit, we must say with the Apostle, What we should ask as we ought, we know not; yet because they are tough, because they are grievous, because the sense of our weakness flieth them, we pray according to the general desire of the will of man, that God would turn them away from us, owing in the mean while this devotion to the Lord our God; that if he remove them not, yet we do not therefore imagine our selves in his sight despised, but rather with godly sufferance of evils, expect greater good at his merciful hands. For thus is vertue in weakness perfected. To the flesh (as the Apo∣stle himself granteth) all affliction is naturally grievous. Therefore Nature which causeth to fear, teacheth to pray against all adversity. Prosperity in regard of our cor∣rupt inclination to abuse the blessings of Almighty God, doth prove for the most part a thing dangerous to the Souls of Men. Very Ease it self, is death to the wicked,* 1.441 and the prosperity of fools slayeth them: Their Table is a Snare, and their Fe∣licity their utter overthrow. Few men there are, which long prosper and sin not. Howbeit, even as these ill effects, although they be very usual and com∣mon, are no bar to the hearty prayers, whereby most vertuous mindes with peace and prosperity always where they love, because they consider, that this in it self is a thing naturally desired: So because all adversity is in it self against nature, what should hinder to pray against it, although the providence of God turn it often unto the great good of many men? Such Prayers of the Church to be delivered from all adversity, are no more repugnant to any reasonable disposition of mens mindes to∣wards death, much less to that blessed Patience and meek Contentment which Saints by Heavenly inspiration have to endure, (what cross or calamity soever it pleaseth God to lay upon them) then our Lord and Saviours own Prayer before his Passion, was repugnant unto his most gracious resolution to die for the sins of the whole World.

49. In praying for deliverance from all adversity,* 1.442 we seek that which Nature doth wish to it self; but by intreating for Mercy towards all, we declare that Affection wherewith Christian Charity thirsteth after the good of the whole World, we dis∣charge that duty which the* 1.443 Apostle himself doth impose on the Church of Christ, as a commendable office, a sacrifice acceptable in Gods sight, a service according to his heart, whose desire is to have all men saved: A work most suitable with his purpose, who gave himself to be the price of redemption for all, and a forcible mean to pro∣cure the conversion of all such, as are not yet acquainted with the Mysteries of that Truth which must save their Souls. Against it, there is but the bare shew of this one Impediment, that all mens salvation, and many mens eternal condemnation or death, are things, the one repugnant to the other; that both cannot be brought to pass; that we know there are Vessels of Wrath, to whom God will never extend mercy, and therefore that wittingly we ask an impossible thing to be had. The truth is, that as life and death, mercy and wrath, are matters of meer understanding or know∣ledge, all mens salvation, and some mens endless perdition are things so opposite, that whosoever doth affirm the one, must necessarily deny the order; God himself cannot effect both, or determine, that both shall be. There is in the knowledge both of God and Man, this certainty. That life and death have divided between them, the whole Body of mankinde. What portion either of the two hath, God himself know∣eth; for us he hath left no sufficient means to comprehend, and for that cause neither given any leave to search in particular, who are infalliby the heirs of the Kingdom of God, who cast-aways. Howbeit, concerning the state of all men, with whom we live (for onely of them our Prayers are meant) we may till the Worlds end, for the present, always presume, That as far as in us there is power to discern what others are; and as far as any duty of ours dependeth upon the notice of their condition in respect of God, the safest Axioms for Charity to rest it self upon, are these. He which be∣lieveth already, is; and he which believeth not as yet, may be the childe of God. It becometh not us,* 1.444 during life, altogether to condemn any man, seeing that (for any thing we know) there is hope of every mans forgiveness; the possibility of whose repentance, is not yet cut off by death. And therefore Charity which hopeth all things,* 1.445 prayeth also for all Men. Wherefore to let go Personal Knowledge touching Vessels of Wrath and Mercy, what they are inwardly in the sight of God, it skilleth not; for us there is cause sufficient in all men, whereupon to ground our Prayers unto God in their behalf. For whatsoever the Minde of Man apprehencieth as good, the Will of Charity and Love, is to have it inlarged in the very uttermost extent, that all may enjoy it to whom it can any way add perfection. Because therefore, the father a good thing doth reach, the nobler and worthier we reckon it; our Prayers for all mens good, no less then for our own, the Apostle with very fit terms commendeth as being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a work commendable for the largeness of the affection from whence it springeth, even as theirs, which have requested at Gods hands, the salvation of many,* 1.446 with the loss of their own Souls, drowning, as it were, and over-whelming themselves in the abundance of their love towards others, is proposed as being in regard of the rareness of such affections 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more then excellent. But this extraordinary height of desire after other mens salvation, is no common mark. The other is a duty which belongeth unto all, and prevaileth with God daily. For as it is in it self good, so God accepteth and taketh it in very good part, at the hands of faithful men. Our Prayers for all men do include, both them that shall finde mercy, and them also that shall finde none. For them that shall, no man will doubt but our Prayers are both ac∣cepted and granted. Touching them for whom we crave that mercy which is not to be obtained, let us not think that our Saviour did mis-instruct his Disciples,* 1.447 willing them to pray for the peace, even of such as should be uncapable of so great a bless∣ing; or that the Prayers of the Prophet Ieremy offended God,* 1.448 because the an∣swer of God was a resolute denial of favor to them, for whom Supplication was made. And if any man doubt, how God should accept such Prayers in case they be opposite to his Will, or not grant them, if they be according unto that which himself will∣eth, our answer is, That such suits God accepteth, in that they are conformable unto his general inclination, which is, that all men might be saved; yet always he grant∣eth them not, for as much as there is in God sometimes a more private occasioned

will, which determineth the contrary. So that the other being the rule of our actions, and not this; our requests for things opposite to this Will of God, are not therefore the less gracious in his sight. There is no doubt but we ought in all things to frame our wills to the Will of God, and that otherwise in whatsoever we do, we sin. For of our selves, being so apt to err, the onely way which we have to streighten our paths, is by following the rule of his Will, whose footsteps natu∣rally are right. If the eye, the hand, or the foot, do that which the will com∣mandeth, though they serve as instruments to sin, yet is sin the commanders fault, and not theirs, because Nature hath absolutely, and without exception, made them subjects to the will of man, which is Lord over them. As the body is subject to the will of man, so mans will to the Will of God; for so it behoveth, that the better should guide and command the worse. But because the subjection of the body to the will, is by natural necessity, the subjection of the Will unto God volun∣tary; we therefore stand in need of direction, after what sort our wills and desires may be rightly conformed to his. Which is not done, by willing always the self-same thing that God intendeth. For it may chance, that his purpose is sometime the speedy death of them, whose long continuance in life if we should not wish we were unnatural. When the object or matter therefore of our desires is (as in this case) a thing both good of it self, and not forbidden of God; when the end for which we desire it, is vertuous and apparently most holy; when the root from which our affection towards it proceedeth, is Charity, Piety that which we do in declaring our desire by Prayer; yea, over and besides all this, sith we know, that to pray for all men living, is but to shew the same affection which towards every of them our Lord Jesus Christ hath born, who knowing onely as God who are his, did as Man taste death for the good of all men; surely,* 1.449 to that Will of God which ought to be, and is the known rule of all our actions, we do not herein oppose our selves, although his secret determination haply be against us; which if we did under∣stand, as we do not; yet to rest contented with that which God will have done, is as much as he requireth at the hands of men. And concerning our selves, what we earnestly crave in this case, the same, as all things else that are of like condition, we meekly submit unto his most gracious will and pleasure. Finally, as we have cause sufficient why to think the practice of our Church allowable in this behalf, so neither is ours the first which hath been of that minde. For to end with the words of Prosper* 1.450, This Law of Supplication for all Men (saith he) the devout zeal of all Priests, and of all faithful Men, doth hold with such full Agreement; that there is not any part of all the World, where Christian people do not use to pray in the same manner. The Church every where maketh Prayers unto God, not onely for Saints, and such as al∣ready in Christ are regenerate; but for all Infidels and Enemies of the Cross of Iesus Christ, for all Idolaters, for all that persecute Christ in his followers, for Iews to whose blindness the Light of the Gospel doth not yet shine, for Hereticks and Schismaticks, who from the Unity of Faith and Charity are estranged. And for such, what doth the Church ask of God but this, That leaving their Errors, they may be converted unto him, that Faith and Charity may be given them, and that out of the darkness of ignorance, they may come to the knowledge of his truth? Which because they cannot themselves do in their own behalf, as long as the sway of evil custom ever-beareth them, and the chains of Satan detain them bound, neither are they able to break through those Errors wherein they are so determinately setled, that they pay unto falsity, the whole sum of whatso∣ever love is owing unto Gods Truth. Our Lord merciful and just, requireth to have all men prayed for; that when we behold innumerable multitudes drawn up from the depth of so bottomless evils; we may not doubt, but (in part) God hath done the thing we requested; nor despair, but that being thankful for them, towards whom already he hath shewed mercy; the rest which are not as yet enlightned, shall before they pass out of life, be made partakers of the like grace. Or if the Grace of him which saveth [for so we set is falleth out] over-pass some, so that the Prayer of the Church for them be not received, this we may leave to the hidden Iudgments of Gods Righteousness, and acknowledge that in this Secret there is a Gulf, which, whole we live, we shall never sound.

50. Instruction and Prayer,* 1.451 whereof we have hitherto spoken, are duties which serve as Elements, Parts, or Principles to the rest that follow, in which number the Sacraments of the Church are chief. The Church is to us, that very* 1.452 Mother of our New Birth, in whose Bowels we are all bred, at whose Brests we receive nourish∣ment. As many therefore as are apparently to our judgment born of God, they have the Seed of their Regeneration by the Ministery of the Church, which useth to that end and purpose, not onely the Word, but the Sacrament, both having Gene∣rative force and vertue. As oft as we mention a Sacrament properly understood (for in the Writings of the Ancient Fathers, all Articles which are peculiar to Christian Faith, all Duties of Religion containing that which Sense or Natural Reason cannot of it self discern, are most commonly named Sacraments) our restraint of the Word to some few principal Divine Ceremonies, importeth in every such Ceremony two things, the Substance of the Ceremony it self which is visible; and, besides that, somewhat else more secret, in reference whereunto we conceive that Ceremony to be a Sacrament. For we all admire and honor the holy Sacraments, not respect∣ing so much the Service which we do unto God in receiving them, as the dignity of that Sacred and Secret Gift which we thereby receive from God. Seeing that Sacra∣ments therefore consist altogether in relation to some such Gift or Grace Supernatural, as onely God can bestow, how should any but the Church administer those Cere∣monies as Sacraments, which are not thought to be Sacraments by any, but by the Church? There is in Sacraments to be observed their Force and their Form of Ad∣ministration. Upon their Force, their necessity dependeth. So that how they are necessary we cannot discern, till we see how effectual they are. When Sacraments are said to be Visible Signs of Invisible Grace, we thereby conceive how Grace is in∣deed the very end for which these Heavenly Mysteries were instituted; and besides sundry other Properties observed in them, the matter whereof they consist, is such as signifieth, Figureth, and representeth their End. But still their efficacy resteth obscure to our understanding, except we search somewhat more distinctly what Grace in particular that is, whereunto they are referred, and what manner of operation they have towards it. The use of Sacraments is, but onely in this life, yet so, that here they concern a far better life then this, and are for that cause accompanied with Grace, which worketh Salvation. Sacraments are the Powerful Instruments of God to Eternal Life. For as our Natural Life consisteth in the Union of the Body with the Soul; so our Life Supernatural in the Union of the Soul with God. And for as much as there is no Union of God with Man, without that* 1.453 mean between both, which is both, it seemeth requisite, that we first consider how God is in Christ, then how Christ is in us, and how the Sacraments do serve to make us partakers of Christ. In other things we may be more brief, but the weight of these requireth largeness.

51. The Lord our God is but one God.* 1.454 In which Indivisible Unity notwithstand∣ing, we adore the Father, as being altogether of himself; we glorifie that Consub∣stantial Word which is the Son; we bless and magnifie that Co-essential Spirit eter∣nally proceeding from both, which is the Holy Ghost. Seeing therefore the Father is of none, the Son is of the Father, and the Spirit is of both, they are by these their several Properties really distinguishable each from other. For the Substance of God, with this property to be of none, doth make the Person of the Father; the very self-same Substance in number with this property to be of the Father, maketh the Per∣son of the Son; the same Substance having added unto it, the property of proceed∣ing from the other two, maketh the Person of the Holy Ghost. So that in every Person, there is implied both the Substance of God, which is one; and also, that property which causeth the same Person really and truly to differ from the other two. Every* 1.455 Person hath his own subsistence, which no other besides hath, although there

be others besides that are of the same Substance. As no man but Peter can be the person which Peter is, yet Paul hath the self-same Nature which Peter hath. Again, Angels have every of them the Nature of pure and Invisible Spirits, but every Angel, is not that Angel which appeared in a Dream to Ioseph. Now when God became Man, lest we should err in applying this to the Person of the Father, or of the Spirit, St. Peters confession unto Christ was,* 1.456 Thou art the Son of the Living God; and St. Iohns Exposition thereof was made plain,* 1.457 That it is the Word which was made Flesh. a 1.458The Father, and the Holy Ghost (saith Damascen) have no Communion with the Incarnation of the Word, otherwise then onely by approbation and assent. Notwith∣standing, for as much as the Word and Deity are one Subject, we must beware we ex∣clude not the Nature of God from Incarnation, and so make the Son of God incarnate, not to be very God. For undoubtedly, b 1.459 even the Nature of God it self, in the onely Person of the Son, is incarnate, and hath taken to it self Flesh. Wherefore, Incarna∣tion may neither be granted to any Person, but onely One, nor yet denied to that Na∣ture which is common unto all Three. Concerning the cause of which incomprehen∣ble Mystery, for as much as it seemeth a thing unconsonant, That the World should honor any other as the Saviour, but him whom it honoreth as the Creator of the World, and in the Wisdom of God, it hath not been thought convenient to admit any way of saving man, but by man himself, though nothing should be spoken of the Love and Mercy of God towards Man; which this way are become such a Spectacle, as neither Men nor Angels can behold without a kinde of Heavenly astonishment, we may hereby perceive there is cause sufficient, why Divine Nature should assume Humane, that soc 1.460 God might be in Christ,* 1.461 reconciling to himself the World. And if some cause be likewise required, why rather to this end and purpose the Son, then either the Father, or the Holy Ghost, should be made man, Could we which are born the children of wrath, be adopted the Sons of God, through Grace, any other then by the Natural Son of God, being Mediator between God and us? Itd 1.462 became therefore him, by whom all things are to be the Way of Salvation to all, that the Institution and Restitution of the World might be both wrought by one hand. The Worlds Salvation was without the Incar∣nation of the Son of God, a thing impossible; not simply impossible, but impossible, it being presupposed, That the Will of God, was no otherwise to have it saved, then by the Death of his own Son. Wherefore taking to himself our Flesh, and by his In∣carnation, making it his own Flesh, he had now of his own, although from us, what to offer unto God for us. And as Christ took Manhood, that by it he might be capable of death, whereunto he humbled himself; so because Manhood is the proper subject of compassion and feeling pity, which maketh the Scepter of Christs Regency even in the Kingdom of Heaven be amiable; he which without our Nature could not on Earth suffer for the sins of the World,* 1.463 doth now also by means thereof, both make intercessi∣on to God for sinners, and exercise domnion over all men with a true, a natural, and a sensible touch of Mercy.

* 1.46452. It is not in mans ability, either to express perfectly, or conceive the manner how this was brought to pass. But the strength of our Faith is tried by those things wherein our wits and capacities are not strong. Howbeit, because this Divine Mystery is more true then plain, divers having framed the same to their own conceits and fancies, are found in their Expositions thereof more plain then true: In so much, that by the space of Five hundred years after Christ, the Church was almost trou∣bled with nothing else, saving onely with care and travel to preserve this Article from the sinister construction of Hereticks. Whose first mists when the light of the Nicene Council had dispelled,* 1.465 it was not long ere Macedonius transfered unto Gods most holy Spirit the same blasphemy, wherewith Arius had already dishonor∣ed his co-eternally begotten Son;* 1.466 not long ere Apollinarius began to pare away from Christs Humanity. In refutation of which impieties, when the Fathers of the Church, Athanasius, Basil, and the two Gregories, had by their painful travels, sufficiently cleared the truth, no less for the Deity of the Holy Ghost, then for the compleat Humanity of Christ, there followed hereupon a final conclusion, whereby those Controversies, as also the rest which Paul••n Samosatenus, Sabellius, Phatinus, A••tius, Ennomius, together with the whole swarm of pestilent Demi-Arians, had from time to time stirred up since the Council of Nice, were both privately, first

at Rome in a smaller Synod, and then at Constantinople in a general famous Assembly brought to a peaceable and quiet end,* 1.467 Sevenscore Bishops and ten agreeing in that Confession, which by them set down, remaineth at this present hour, a part of our Church Liturgy, a Memorial of their Fidelity and Zeal, a soveraign preservative of Gods people from the venemous infection of Heresie. Thus in Christ the verity of God, and the compleat substance of man, were with full agreement established throughout the World, till such time as the Heresie of Nesterius broached it self,* 1.468 Dividing Christ into two Persons, the Son of God, and the Son of Man, the one a Person begotten of God before all Worlds, the other also a Person born of the Virgin Mary, and in special favor chosen to be made intire to the Son of God above all men, so that whosoever will honor God, must together honor Christ, with whose Person God hath vouchsafed to joyn himself in so high a degree of gracious respect and favor. But that the self-same Person, which verily is Man, should properly be God also, and that by reason not of two Persons linked in Amity, but of two Natures, Humane and Divine, conjoyned in one and the same Person, the God of Glory may be said as well to have suffered death, as to have raised the dead from their Graves; the Son of Man as well to have made, as to have redeemed the World, Nestorius in no case would admit. That which deceived him, was want of heed to the first beginning of that admirable combination of God with Man. The Word (saith St. Iohn) was made flesh, and dwelta 1.469 in us. The Evangelist useth the plural number, Men for Manhood, us for the nature whereof we consist, even as the Apostle denying the Assumption of Angelical Nature, saith likewise in the plural number, he took notb 1.470 Angels, but the Seed of Abraham. It pleased not the Word or Wisdom of God, to take to it self some one Person amongst men, for then should that one have been advanced which was assumed, and no more; but Wisdom, to the end, she might save many, built her House of that Nature which is common unto all, she made not this or that Man her Habitation, but dwelt in us. The Seeds of Herbs and Plants at the first, are not in act, but in possibility, that which they afterwards grow to be. If the Son of God had taken to himself a Man now made, and already perfected, it would of neces∣sity follow, that there are in Christ two Persons, the one assuming, and the other assumed, whereas the Son of God did not assume a mans person into his own, but a mans nature to his own Person, and therefore took Semen, the Seed of Abraham, the very first original Element of our Nature,1 1.471 before it was come to have any Per∣sonal Humane subsistence. The Flesh and the Conjunction of the Flesh with God, began both at one instant; his making, and taking to himself our flesh, was but one act,2 1.472 so that in Christ•• there is no Personal subsistence but one, and that from everlast∣ing. By taking onely the nature of man, he still continueth one Person, and changeth but the manner of his subsisting, which was before in the meer glory of the Son of God, and is now in the habit of our flesh. For as much therefore as Christ hath no personal subsistence but one, whereby we acknowledge him to have been eternally the Son of God, we must of necessity apply to the Person of the Son of God, even that which is spoken of Christ, according to his Humane nature. For example, accord∣ing to the flesh, he was born of the Virgin Mary, baptized of Iohn in the River Iordan, by Pilate adjudged to die, and executed by the Jews. We cannot say properly, that the Virgin bore, or Iohn did baptize, or Pilate condemn, or the Jews crucifie the Nature of Man, because these all are Personal Attributes; his Person is the subject which receiveth them, his Nature that which maketh his Person capable or apt to receive. If we should say, that the Person of a Man in our Saviour Christ was the subject of these things, this were plainly to intrap our selves in the very snare of the Nestorians Heresie, between whom, and the Church of God, there was no difference, saving onely, that Nestorius imagined in Christ, as well a Personal Humane subsistence, as a Divine; the Church acknowledging a substance, both Di∣vine and Humane, but no other Personal subsistence then Divine, because the Son of God took not to himself a mans person, but the nature onely of a man. Christ is a Person both Divine and Humane, howbeit not therefore two persons in one; neither both these in one sense, but a Person Divine, because he is personally the Son of God; Humane, because he hath really the nature of the Children of Men. In Christ therefore God and Man,* 1.473 There is (saith Paschasius) a twofold substance,

not a twofold Person, because one Person distinguisheth another, whereas one nature can∣not in another become extinct. For the Personal Being, which the Son of God already had, suffered not the Substance to be Personal which he took, although together with the Nature which he had, the Nature also which he took, continueth. Whereupon it followeth against Nestorius, That no Person was born of the Virgin but the Son of God, no Person but the Son of God baptized, the Son of God condemned, the Son of God and no other Person crucified; which one onely point of Christian Belief, The infinite north of the Son of God, is the very ground of all things believed concerning Life and Salvation, by that which Christ either did or suffered as Man in our behalf. But for as much as St. Cyril, the chiefest of those Two hundred Bishops assembled in the Council of Ephesus,* 1.474 where the Heresie of Nestorius was condemned, had in his Writings against the Arians avouched, That the Word or Wisdom of God hath but one Nature which is Eternal, and whereunto he assumed Flesh, (for the Arians were of opinion, That besides Gods own Eternal Wisdom, there is a Wisdom which God created before all things, to the end he might thereby create all things else; and that this Created Wisdom was the Word which took Flesh.) Again, for as much as the same Cyril had given instance in the Body and the Soul of Man, no farther then onely to enforce by example against Nestorius, That a visible, and an invisible, a mortal and an immortal Substance, may united, make one Person; the words of Cyril were in process of time so taken, as though it had been his drift to teach, That even as in us the Body and the Soul, so in Christ, God and Man, make but one Nature. Of which Error,* 1.475 Six hundred and thirty Fathers in the Council of Chalcedon condemned Eutiches. For as Nestorius teaching rightly, That God and Man are distinct Natures, did thereupon mis-infer, That in Christ those Natures can by no conjunction make one Person; so Eutiches, of ••ound belief as touching their true Personal Copulation, be∣came unsound, by denying the difference which still continueth between the one and the other Nature. We must therefore keep warily a middle course, shunning both that distraction of Persons, wherein Nestorius went awry; and also this latter con∣fusion of Natures, which deceived Eutiches.* 1.476 These Natures from the moment of their first combination, have been and are for ever inseparable. For even when his Soul forsook the Tabernacle of his Body, his Deity forsook neither Body nor Soul. •• it had, then could we not truly hold, either that the Person of Christ was buried, or that the Person of Christ did raise up it self from the dead. For the Body sepa∣rated from the Word, can in no true sense be termed the Person of Christ; nor is it true, to say, That the Son of God in raising up that Body, did raise up himself, if the Body were not both with him, and of him, even during the time it lay in the Se∣pulchre. The like is also to be said of the Soul, otherwise we are plainly and in∣evitably Nestorians. The very Person of Christ therefore, for ever one and the self-same, was onely, touching Bodily Substance, concluded within the Grave, his Soul onely from thence severed; but by Personal Union, his Deity still inseparably joyned with both.

* 1.47753. The sequel of which Conjunction of Natures in the Person of Christ, is no abolishment of Natural Properties appertaining to either Substance, no transition or transmigration thereof, out of one substance into another: Finally, no such mutual infusion, as really causeth the same Natural Operations or Properties to be made common unto both Substances; but whatsoever is natural to Deity, the same re∣maineth in Christ uncommunicated unto his Manhood, and whatsoever natural to Manhood, his Deity thereof is uncapable. The true Properties and Operations of his Deity, are, To know that which is not possible for Created Natures to compre∣hend; to be simply the highest cause of all things, the Well-spring of Immortality and Life; to have neither end nor beginning of days; to be every where present, and in∣closed no where; to be subject to no alteration nor passion; to produce of it self those effects, which cannot proceed but from infinite Majesty and Power. The true Pro∣perties and Operation of his Manhood, are such as Irenaus reckoneth up,* 1.478 If Christ (saith he) had not taken flesh from the very Earth, he would not have coveted those earthly nourishments, wherewith bodies which be taken from thence, are fed. This was the Nature which felt hunger after long fasting, was desirous of rest after travel, testi∣fied compassion and love by tears, groaned in heaviness, and with extremity of grief,

even melted away it self into bloody sweats. To Christ we ascribe,* 1.479 both working of Wonders, and suffering of Pains; we use concerning him, speeches as well of Hu∣mility, as of Divine Glory; but the one we apply unto that Nature which he took of the Virgin Mary, the other to that which was in the beginning. We may not there∣fore imagine, that the properties of the weaker Nature, have vanished with the pre∣sence of the more glorious, and have been therein swallowed up as in a Gulf. We dare not in this point give ear to them, who over-boldly affirm,* 1.480 That the Nature which Christ took weak and feeble from us, by being mingled with Deity, became the same which Deity is; that the Assumption of our Substance unto his, was like the blend∣ing of a drop of Vinegar with the huge Ocean, wherein although it continue still, yet not with those properties which severed it hath; because sithence the instant of their con∣junction, all distinction and difference of the one from the other, is extinct; and what∣soever we can now conceive of the Son of God, is nothing else but meer Deity: Which words are so plain and direct for Eutiches, that I stand in doubt, they are not his whose name they carry. Sure I am, they are far from truth, and must of necessity give place to the better advised sentences of other men.* 1.481 He which in himself was appointed (saith Hilary) a Mediator to save his Church, and for performance of that Mystery of Mediation between God and Man, is become God and Man, doth now being but one, consist of both those Natures united, neither hath he, through the Union of both, incurred the damage or loss of either, lest by being born a Man, we should think he hath given over to be God; or that, because he continued God, therefore he cannot be Man also; whereas the true belief which maketh a man happy, proclaimeth joyntly God and Man, con∣fesseth the Word and Flesh together. Cyril more plainly,* 1.482 His two Natures have knit themselves the one to the other, and are in that nearness, as uncapable of confusion, as of distraction. Their coherence hath not taken away the difference between them, Flesh is not become God, but doth still continue Flesh, although it be now the Flesh of God. Tea,* 1.483 of each Substance (saith Leo) the Properties are all preserved and kept safe. These two Natures are as causes and original Grounds of all things which Christ hath done. Wherefore some things he doth as God, because his Deity alone is the Well-spring from which they flow; some things as Man, because they issue from his meer Hu∣mane nature; some things joyntly as both God and Man, because both Natures concur as Principles thereunto. For albeit, the Properties of each Nature do cleave onely to that Nature whereof they are Properties; and therefore Christ cannot naturally be as God, the same which he naturally is as Man, yet both Natures may very well concur unto one effect, and Christ in that respect be truly said to work, both as God and as Man, one and the self-same thing. Let us therefore set it down for a rule or principle so necessary, as nothing more, to the plain deciding of all doubts and questions about the Union of Natures in Christ, that of both Natures there is a Co-operation often, an Association always, but never any Mutual Participation, whereby the Properties of the one are infused into the other. Which rule must serve for the better understanding of that which* 1.484 Damascene hath touching cross and circulatory speeches, wherein there are attributed to God such things as be∣long to Manhood, and to Man such as properly concern the Deity of Christ Jesus, the cause whereof is the Association of Natures in one Subject. A kinde of Mutual Commutation there is, whereby those concrete Names, God and Man, when we speak of Christ, do take interchangeably one anothers room; so that for truth of speech, it skilleth not whether we say, That the Son of God hath created the World, and the Son of Man by his Death hath saved it; or else, That the Son of Man did create, and the Son of God die to save the World. Howbeit, as oft as we attribute to God what the Manhood of Christ claimeth, or to Man what his Deity hath right unto, we understand by the Name of God, and the Name of Man, neither the one nor the other Nature, but the whole Person of Christ, in whom both Natures are When the Apostle saith of the Jews, that they crucified the Lord of Glory, and when the Son of Man, being on Earth, affirmeth, That the Son of Man was in Hea∣ven at the same instant; there is in these two speeches that Mutual Circulation before∣mentioned.

In the one,* 1.485 there is attributed to God, or the Lord of Glory, Death, whereof Divine Nature is not capable;* 1.486 in the other Ubiquity unto Man, which Hu∣mane Nature admitteth not. Therefore by the Lord of Glory, we must needs under∣stand the whole Person of Christ, who being Lord of Glory, was indeed crucified, but not in that nature, for which he is termed the Lord of Glory. In like manner, by the Son of Man, the whole Person of Christ must necessarily be meant, who being Man upon Earth, filled Heaven with his glorious presence, but not according to that nature, for which the title of man is given him. Without this Caution, the Fathers whose belief was sincere, and their meaning most sound, shall seem in their Writings, one to deny what another constantly doth affirm. Theodoret disputeth with great earnest∣ness, that God cannot be said to suffer.* 1.487 But he thereby meaneth Christs Divine Nature against Apollinarius, which held even Deity it self possible. Cyril on the other side against Nestorius, as much contendeth, That whosoever will deny very God to have suffered death, doth forsake the Faith. Which notwithstanding to hold, were Heresie, if the Name of God in this Assertion did not import, as it doth, the Person of Christ, who being verily God, suffered death, but in the Flesh, and not in that sub∣stance for which the Name of God is given him.

* 1.48854. If then both Natures do remain with their properties in Christ thus distinct, as hath been shewed, we are for our better understanding, what either Nature receiveth from other, to note, That Christ is by three degrees a Receiver: First, In that he is the Son of God: Secondly, In that his Humane nature hath had the honor of Union with Deity bestowed upon it: Thirdly, In that by means thereof sundry eminent Graces have flowed as effects from Deity into that Nature which is coupled with it. On Christ therefore, is bestowed the Gift of Eternal Generation, the Gift of Union, and the Gift of Unction. By the Gift of Eternal Generation, Christ hath received of the Father one, and in number thea 1.489 self-same substance, which the Father hath of himself, unreceived from any other. For every b 1.490 beginning is a Father unto that which cometh of it, and every off-spring is a Son unto that out of which it groweth. Seeing therefore the Father alone is originally that Deity which Christ d 1.491 originally is not (for Christ is Gode 1.492, by being of God, Lightf 1.493, by issuing out of Light.) it followeth hereupon. That whatsoever Christ hath g 1.494 common unto him with his Hea∣venly Father, the same of necessity must be given him, but naturally andh 1.495 eternally given; not bestowed by way of benevolence and favor, as the other gifts both are. And therefore i 1.496 where the Fathers give it out for a rule, That whatsoever Christ is said in Scripture to have received, the same we ought to apply onely to the Manhood of Christ: Their Assertion is true of all things which Christ hath received by Grace; but to that which he hath received of the Father, by Eternal Nativity or Birth, it reacheth not. Touching Union of Deity with Manhood, it is by Grace, because there can be no greater Grace shewed towards Man, then that God should vouchsafe to unite to Mans nature, the Person of his onely begotten Son. Because the Fatherk 1.497 loveth the Son as Man, he hath by Uniting Deity with Manhood, given all things into his hands. It hath l 1.498 pleased the Father, that in him all Fulness should dwell. The name which he hath above all names is m 1.499 given him. As the Father hath life in him∣self, the Son in himself hath life also by the n 1.500 gift of the Father. The gift whereby God hath made Christ a Fountain of Life, is, That o 1.501 conjunction of the Nature of God, with the Nature of Man, in the Person of Christ, p 1.502 which gift (saith Christ to the Wo∣man of Samaria) if thou didst know, and in that respect understand, who it is which

asketh water of thee, thou wouldst ask of him, that he might give thee Living Water. The Union therefore of the Flesh with Deity, is to that Flesh a gift of Principal Grace and Favor. For by vertue of this Grace, Man is really made God, a Crea∣ture is exalted above the dignity of all Creatures, and hath all Creatures else under it. This admirable Union of God with Man, can inforce in that higher Nature no alteration,* 1.503 because unto God there is nothing more natural, then not to be subject to any change. Neither is it a thing impossible, That the Word being made Flesh, should be that which it was not before, as touching the manner of subsistence, and yet continue in all Qualities or Properties of Nature the same it was, because the Incarnation of the Son of God consisteth meerly in the Union of Natures, which Union doth adde Perfection to the Weaker, to the Nobler no alteration at all. If therefore it be demanded what the Person of the Son of God hath attained by assuming Manhood; surely, the whole sum of all, is this, to be as we are, truly, really, and naturally Man, by means whereof he is made capable of meaner offices, then otherwise his Person could have admitted, the onely gain he thereby pur∣chased for himself, was to be capable of loss and detriment for the good of others. But may it rightly be said concerning the Incarnation of Jesus Christ, That as our Nature hath in no respect changed his, so from his to ours, as little alteration hath ensued? The very cause of his taking upon him our Nature, was to change it, to better the Quality, and to advance the condition thereof, although in no sort to abolish the Substance which he took; nor to infuse into it the Natural forces and Properties of his Deity. As therefore we have shewed, how the Son of God by his Incarnation hath changed the manner of that Personal subsistence, which be∣fore was solitary, and is now in the Association of Flesh, no alteration thereby ac∣cruing to the Nature of God; so neither are the Properties of Mans nature, in the Person of Christ, by force and vertue of the same Conjunction so much altered, as not to stay within those limits which our Substance is bordered withal; nor the state and quality of our Substance so unaltered, but that there are in it many glo∣rious effects proceeding from so near Copulation with Deity. God from us can re∣ceive nothing, we by him have obtained much. For albeit, the Natural Proper∣ties of Deity be not communicable to Mans nature, the Supernatural Gifts, Graces, and Effects thereof, are. The honor which our Flesh hath by being the Flesh of the Son of God, is in many respects great. If we respect but that which is com∣mon unto us with him, the Glory provided for him and his in the Kingdom of Heaven, his Right and Title thereunto, even in that he is Man, differeth from other mens, because he is that Man of whom God is himself a part. We have right to the same Inheritance with Christ, but not the same right which he hath; his being such as we cannot reach, and ours such as he cannot stoop unto. Further∣more, to be the Way, the Truth, and the Life; to be the Wisdom, Righteous∣ness, Sanctification, Resurrection; to be the Peace of the whole World, the Hope of the Righteous, the Heir of all things; to be that Supream Head whereunto all Power, both in Heaven and in Earth is given: These are not Honors common unto Christ, with other Men; they are Titles above the dignity and worth of any which were but a meer Man, yet true of Christ, even in that he is Man, but Man with whom Deity is personally joyned, and unto whom it hath added those excellencies which makes him more then worthy thereof. Finally, Sith God hath deified our Nature, though not by turning it into himself, yet by making it his own insepara∣ble Habitation, we cannot now conceive, how God should without Man, either a 1.504exercise Divine Power, or receive the glory of Divine Praise. For Man is inb 1.505 both an Associate of Deity. But to come to the Grace of Unction: Did the parts of our Nature, the Soul and Body of Christ receive by the influence of Deity, where∣with they were matcht, no ability of Operations, no Vertue, or quality above Na∣ture? Surely, as the Sword which is made fiery, doth not onely cut by reason of the sharpness which simply it hath, but also burn by means of that heat which it hath from fire; so, there is no doubt, but the Deity of Christ hath enabled that Nature which it took of Man, to do more then Man in this World hath power to comprehend;

for as much as (the bare Essential Properties of Deity excepted) he hath imparted unto it all things, he hath replenished it with all such Perfections, as the same is any way apt to receive, at the least, according to the exigence of that oeconomy or service; for which, it pleased him in Love and Mercy to be made Man.* 1.506 For, as the Parts, Degrees, and Offices of that Mystical Administration did require, which he voluntarily undertook, the Beams of Deity did in operation always accordingly, either restrain or enlarge themselves.* 1.507 From hence we may somewhat conjecture, how the Powers of that Soul are illuminated, which being so inward unto God, cannot chuse but be privy unto all things which God worketh, and must therefore of neces∣sity be endued with knowledge, so far forth a 1.508Universal; though not with infinite knowledge, peculiar to Deity itself. The Soul of Christ that saw, in this life, the Face of God, was here, through so visible presence of Deity, filled with all manner b 1.509of Graces and Vertues in that unmatchable degree of Perfection; for which, of him we read it written, That God with the Oyl of Gladness, anointedc 1.510 himd 1.511 above hise 1.512fellows. And as God hath in Christ, unspeakably glorified the Nobler, so likewise the meaner part of our Nature, the very Bodily Substance of Man. Where also that must again be remembred, which we noted before, concerning the degrees of the influence of Deity proportionable unto his own purposes, intents, and coun∣sels. For in this respect his Body, which by Natural condition was corruptible, wanted the gift of Everlasting immunity from Death, Passion, and Dissolution, till God which gave it to be slain for sin, had for Righteousness sake restored it to life, with certainty of endless continuance. Yea, in this respect, the very glorified Body of Christ, retained in it the f 1.513skars and marks of former mortality. But shall we say, that in Heaven his glorious Body, by vertue of the same cause, hath now power to present it self in all places, and to be every where at once present? We nothing doubt, but God hath many ways above the reach of our capacities, exalted that Body which it hath pleased him to make his own, that Body wherewith he hath saved the World, that Body which hath been, and is the Root of Eternal Life; the Instrument wherewith Deity worketh, the Sacrifice which taketh away sin, the Price which hath ransomed Souls from Death, the Leader of the whole Army of Bodies that shall rise again. For though it had a beginning from us, yet God hath given it vital efficacy, Heaven hath endowed it with celestial power, that vertue it hath from above, in regard whereof, all the Angels of Heaven adore it. Not∣withstanding,* 1.514 a Body still it continueth, a Body consubstantial with our Bodies, a Body of the same, both Nature and Measure which it had on Earth. To gather therefore into one sum, all that hitherto hath been spoken, touching this point, there are but four things which concur to make compleat the whole state of our Lord Jesus Christ; his Deity, his Manhood, the Conjunction of both, and the distinction of the one from the other, being joyned in one. Four principal Here∣sies there are which have in those things withstood the truth. Arians, by bend∣ing themselves against the Deity of Christ; Apollinarians, by maiming and mis∣interpreting that which belongeth to his Humane Nature; Nestorians, by renting Christ asunder, and dividing him into two persons; the followers of Eutiches, by con∣founding in his Person, those Natures which they should distinguish. Against these there have been four most famous Ancient. General Councils; the Council of Nice, to define against Arians, against Apollinarians, the Council of Constantinople; the Council of Ephesus against Nestorians; against Eutichians, the Calcedon Council. In four words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, truly, perfectly, indivisibly, distinctly: The first, applied to his being God; and the second, to his being Man; the third, to his being of both One; and the fourth, to his still continuing in that One both. We may fully by way of Abridgment, comprize whatsoever Antiquity hath at large handled, either in Declaration of Christian Belief, or in Refutation of the soresaid Heresies. Within the compass of which four heads, I may truly affirm, That all Heresies which touch but the Person of Jesus Christ, (whether they have risen in these latter days, or in any age heretofore,) may be with great facility brought to confine themselves. We conclude therefore, That to save the World, it was of neces∣sity the Son of God should be thus incarnate, and that God should so be in Christ, as hath been declared.

55. Having thus far proceeded in speech concerning the Person of Jesus Christ,* 1.515 his two Natures, their Conjunction, that which he either is, or doth in respect of both, and that which the one receiveth from the other; sith God in Christ is gene∣rally the Medicine which doth cure the World, and Christ in as is that Receipt of the same Medicine, whereby we are every one particularly cured: In as much as Christs Incarnation and Passion, can be available to no mans good, which is not made partaker of Christ, neither can we participate him without his Presence; we are briefly to consider how Christ is present, to the end, it may thereby better appear, how we are made partakers of Christ, both otherwise, and in the Sacraments them∣selves. All things are in such sort divided, into Finite and Infinite, that no one Sub∣stance, Nature, or Quality, can be possibly capable of both. The World and all things in the World, are stinted; all effects that proceed from them; all the powers and abilities whereby they work; whatsoever they do, whatsoever they may, and whatsoever they are, is limited. Which limitation of each Creature, is both the per∣fection, and also the perservation thereof. Measure, is that which perfecteth all things, because every thing is for some end; neither can that thing be available to any end, which is not proportionable thereunto; and to proportion as well excesses, as defects, are opposite. Again, for as much as nothing doth perish, but onely through excess or defect of that, the due proportioned measure whereof doth give perfection, it follow∣eth, That measure is likewise the preservation of all things. Out of which premises, we may conclude, not onely, that nothing created, can possibly be unlimited, or can re∣ceive any such accident, quality, or property, as may really, make it infinite (for then should it cease to be a Creature) but also, that every Creatures limitation is according to his own kinde; and therefore, as oft as we note in them any thing above their kinde, it argueth, That the same is not properly theirs, but groweth in them from a cause more powerful then they are. Such as the Substance of each thing is, such is also the Presence thereof. Impossible it is, that a 1.516God should withdraw his Presence from any thing, because the very Substance of God is infinite. He filleth Heaven and Earth; al∣though he take up no room in either, because his Substance is immaterial, pure, and of us in this World so incomprehensible, that albeit b 1.517an part of us be ever absent from him, who is present whole unto every particular thing, yet his Presence with us, we no way discern further, then onely that God is present; which partly by Reason, and more perfectly by Faith, we know to be firm and certain. Seeing therefore that Presence every where is the sequel of an infinite and incomprehensible Substance, (for what can be every where, but that which can no where be comprehended?) To enquire, whether Christ be every where, is to enquire of a Natural Property, a Property that cleaveth to the Deity of Christ. Which Deity being common unto him with none, but onely the Father, and the Holy Ghost, it followeth, That nothing of Christ which is limited, that nothing created, that neither the Soul nor the Body of Christ, and consequently, not Christ as Man, or Christ according to his Humane Nature, can possibly be every where present, because those phrases of Limitation and Restraint, do either point out the principal subject whereunto every such attribute adhereth, or else they intimate the radical cause out of which it groweth. For example, when we say, that Christ as Man, or according to his Humane Nature, suffered death; we show what Nature was the proper subject of Mortality: When we say, that as God, or according to his Deity, he conquered Death, we declare his Deity to have been the cause, by force and vertue whereof, lie raised himself from the Grave. But neither is the Manhood of Christ, that subject whereunto Universal Presence agreeth, neither is it the cause original, by force whereof his Person is enabled to be everywhere present. Wherefore Christ is essentially present with all things, in that he is very God, but not present with all things as Man, because Manhood and the parts thereof, can neither be the cause, nor the true subject of such Presence. Notwithstanding, somewhat more plainly to shew a true immediate reason, wherefore the Manhood of Christ, can neither be every where present, nor cause the Person of Christ so to be, we acknow∣ledge that of St. Augustine concerning Christ most true,c 1.518 In that he is personally the Word, he created all things; in that he it naturally Man, he himself is created of God;

and it doth not appear, that any one Creature hath Power to be present withall Crea∣tures. Whereupon nevertheless it will not follow, that Christ cannot therefore be thus present, because he is himself a Creature; for as much as onely Infinite Presence, is that which cannot possibly stand with the Essence or Being of any Creature; as for Presence with all things that are, sith the whole Race, Mass, and Body of them is Finite, Christ by being a Creature, is not in that respect excluded from possibility of Presence with them. That which excludeth him therefore, as Man, from so great largeness of Presence, is onely his being Man, a Creature of this particular kinde, whereunto the God of Nature hath set those bounds of restraint and limitation, beyond which, to attribute unto it any thing more then a Creature of that sort can admit, were to give it another Nature, to make it a Creature of some other kinde then in truth it is. Furthermore, if Christ, in that he is Man, be every where present, seeing this cometh not by the Na∣ture of Manhood it self, there is no other way how it should grow, but either by the Grace of Union with Deity, or by the Grace of Unction received from Deity. It hath been already sufficiently proved, that by Force of Union, the Properties of both Natures are imparted to the Person onely, in whom they are, and not what belongeth to the one Nature, really conveyed or translated into the other; it hath been likewise proved, That Natures united in Christ, continue the very same which they are, where they are not united. And concerning the Grace of Unction, wherein are contained the Gifts and Vertues which Christ as Man hath above men, they make him Really and Habi∣tually a Man more excellent then we are, they take not from him the Nature and Substance that we have, they cause not his Soul nor Body to be of another kinde, then ours is. Supernatural endowments, are an advancement, they are no extinguishment of that Nature whereto they are given. The Substance of the Body of Christ hath no Presence, neither can have, but onely Local. It was not therefore every where seen, nor did it every where suffer death, every where it could not be intombed, it is not every where now being exalted into Heaven. There is no proof in the World strong to inforce, that Christ had a true Body, but by the true and natural Properties of his Body. Amongst which Properties, Definite or Local Presence is chief,* 1.519 How it is true of Christ (saith Tertullian) that he died, was buried, and rose again, if Christ had not that very flesh, the nature whereof is capable of these things, flesh mingled with blood, supported with bones, woven with sinews, embroidered with veins? If his Majesti∣cal Body have now any such new property, by force whereof it may every where really, even in Substance present it self, or may at once be in many places; then hath the Ma∣jesty of his estate extinguished the veri••y of his Nature.* 1.520 Make thou no doubt or question of it (saith St. Augustine) but that the Man Christ Iesus, is now in that very place from whence he shall come in the same Form and Substance of Flesh, which he carried thither, and from which he hath not taken Nature, but given thereunto Immortality. According to this Form, he spreadeth not out himself into all places: For it behoveth us to take great heed, lest while we go about to maintain the glorious Deity of him, which is Man, we leave him not the true Bodily Substance of a Man. According to St. Augustines opinion therefore, that Majestical Body which we make to be every where present, doth thereby cease to have the Substance of a true Body. To conclude, We hold it in regard of the fore-alleaged proofs, a most infallible truth, That Christ as Man, is not every where present. There are which think it as infallibly true, That Christ is every where present as Man, which peradventure in some sense may be well enough granted. His Humane Substance in it self, is naturally absent from the Earth; his Soul and Body not on Earth, but in Hea∣ven onely: Yet because this Substance is inseparably joyned to that Personal Word, which by his very Divine Essence, is present with all things; the Nature which can∣not have in it self Universal Presence, hath it after a sort, by being no where severed from that which every where is present. For in as much as that Infinite Word is not divi∣sible into parts, it could not in part, but must needs be wholly incarnate, and conse∣quently wheresoever the Word is, it hath with it Manhood, else should the Word be in part, or somewhere God onely, and not Man, which is impossible. For the Person of Christ is whole, perfect God, and perfect Man, wheresoever; although the parts of his Manhood, being Finite, and his Deity Infinite, we cannot say, that the whole of Christ is simply every where, as we may say, that his Deity is, and that his Person is by Force of Dei∣ty. For, somewhat of the Person of Christ is not every where in that sort, namely, His Man∣hood;

the onely Conjunction whereof with Deity is extended as far as Deity, the actual position restrained and tied to a certain place; yet presence by way of Conjunction, is in some sort presence. Again, As the Manhood of Christ may after a sort be every∣where said to be present, because that Person is every where present, from whose Divine Substance, Manhood is no where severed: So the same Universality of Pre∣sence, may likewise seem in another respect appliable thereunto, namely, by Co∣operation with Deity, and that in all things. The Light created of God in the Be∣ginning, did first by it self illuminate the World; but after that the Sun and Moon were created, the World sithence hath by them always enjoyed the same. And that Deity of Christ, which before our Lords Incarnation, wrought all things without man, doth now work nothing wherein the Nature which it hath assumed, is either absent from it, or idle. Christ as Man, hath all Power both in Heaven and Earth given him.* 1.521 He hath as Man, not as God onely, Supream Dominion over quick and dead; for so much his Ascension into Heaven, and his Session at the right Hand of God, do im∣port. The Son of God which did first humble himself, by taking our flesh upon him, descended afterwards much lower, and became according to the Flesh obedient, so far as to suffer Death, even the Death of the Cross for all men, because such was his Fathers Will. The former was an Humiliation of Deity, the later an Humiliation of Manhood;* 1.522 for which cause there followed upon the latter an Exaltation of that which was humbled: For with Power he created the World, but restored it by obedience. In which obedience, as according to his Manhood, he had glorified God on Earth; so God hath glorified in Heaven, that Nature which yielded him obedience; and hath given unto Christ, even in that he is Man, such Fulness of Power over the whole World, that he which before fulfilled in the state of Humility and Patience, what∣soever God did require, doth now reign in Glory till the time that all things be restored.* 1.523 He which came down from Heaven, and descended into the lowest parts of the Earth, is ascended far above all Heavens; that fitting at the right Hand of God, he might from thence fill all things with the gracious and happy fruits of his saving Presence. Ascension into Heaven, is a plain local translation of Christ, according to his Manhood, from the lower to the higher parts of the World. Session at the right Hand of God, is the actual exercise of that Regency and Dominion, wherein the Manhood of Christ is joyned, and matched with the Deity of the Son of God. Not that his Manhood was before without the Possession of the same Power, but because the full use thereof was suspended, till that Humility which had been before as a vail to hide and conceal Majesty, were laid aside. After his rising again from the dead,* 1.524 then did God set him at his right Hand in Heavenly places, far above all principality and power, and might, and domination, and every name that is named, not in this World onely, but also in that which is to come; and hath put all things under his feet,* 1.525 and hath appoint∣ed him over all the Head to the Church, which is his Body, the fulness of him that filleth all in all.* 1.526 The Scepter of which Spiritual Regiment over us in this present World is at the length to be yielded up into the hands of the Father which gave it; that is to say, The use and exercise thereof shall cease, there being no longer on Earth any Militant Church to govern. This Government therefore he exerciseth both as God and as Man; as God, by Essential Presence with all things; as Man, by Co-operation with that which essentially is present. Touching the manner how he worketh as Man in all things; the Principal Powers of the Soul of Man, are the Will and Understanding, the one of which two in Christ assenteth unto all things, and from the other nothing which Deity doth work, is hid; so that by knowledge and assent, the Soul of Christ is present with all things which the Deity of Christ work∣eth. And even the Body of Christ it self, although the definite limitation thereof be most sensible, doth notwithstanding admit in some sort a kinde of infinite and unlimited Presence likewise. For his Body being a part of that Nature, which whole Nature is presently joyned unto Deity; wheresoever Deity is, it followeth, That his Bodily Substance hath every where a Presence of true Conjunction with Deity. And for as much as it is, by vertue of that Conjunction, made the Body of the Son of God, by whom also it was made a Sacrifice for the sins of the whole World, this giveth it a presence of force and efficacy, throughout all Generations of Men. Albeit therefore, nothing be actually infinite in substance, but God onely in that he is God, nevertheless,

as every number is infinite by possibility of addition, and every line by possibility of extension infinite; so there is no stint which can be set to the value or merit of the Sa∣crificed Body of Christ, it hath no measured certainty of limits, bounds of efficacy unto life it knoweth none, but is also it self infinite in possibility of Application. Which things indifferently every way considered, that gracious promise of our Lord and Saviour Jesus Christ concerning presence with his to the very end of the World, I see no cause but that we may well and safely interpret he doth perform, both as God, by essential presence of Deity, and as Man, in that order, sense, and meaning, which hath been shewed.

* 1.52756. We have hitherto spoken of the Person and of the presence of Christ. Par∣ticipation is that mutual inward hold which Christ hath of us, and we of him, in such sort that each possesseth other by way of special interest, property, and inherent co∣pulation. For plainer explication whereof, we may from that which hath been be∣fore sufficiently proved, assume to our purpose these two Principles, That every ori∣ginal cause imparteth it self unto those things which come of it; and whatsoever taketh Being from any other, the same is after a sort in that which giveth it Being. It fol∣loweth hereupon, that the Son of God being Light of Light, must needs be also Light in Light.* 1.528 The Persons of the Godhead, by reason of the Unity of their substance, do as necessarily remain one within another, as they are of necessity to be distinguish∣ed one from another, because two are the issue of one, and one the Off-spring of the other two; onely of three, one not growing out of any other. And sith they all are but one God in number, one indivisible Essence or Substance, their distinction cannot possibly admit Separation. For how should that subsist solitarily by it self, which hath no substance, but individually the very same, whereby others subsist with it; seeing that the Multiplication of Substances in particular, is necessarily required to make those things subsist apart, which have the self-same General Nature, and the Persons of that Trinity, are not three particular Substances, to whom one General Nature is common, but three that subsist by one substance, which it self is Particu∣lar; yet they all three have it, and their several ways of having it, are that which maketh their Personal distinction? The Father therefore is in the Son, and the Son in him; they both in the Spirit, and the Spirit in both them. So that the Fathers first Off-spring which is the Son, remaineth eternally in the Father; the Father eternally also in the Son, no way severed or divided, by reason of the sole and single Unity of their Substance. The Son in the Father, as Light in that Light out of which it floweth without separation; the Father in the Son, as Light in that Light which it causeth, and leaveth not. And because in this respect his eternal Being is of the Fa∣ther, which eternal Being is his Life, therefore he by the Father liveth. Again, sith all things do accordingly love their Off-spring, as themselves are more or less con∣tained in it, he which is thus the onely begotten, must needs be in this degree the onely Beloved of the Father. He therefore which is in the Father, by eternal Deriva∣tion of Being and Life from him, must needs be in him through an eternal Affection of love. His Incarnation causeth him also as man to be now in the Father, and the Father to be in him. For in that he is Man, he receiveth Life from the Father, as from the Fountain of that Ever-living Deity, which in the Person of the Word hath combined it self with Manhood, and doth thereunto impart such life, as to no other Creature besides him is communicated. In which consideration likewise,* 1.529 the love of the Father towards him, is more then it can be towards any other; neither can any attain unto that perfection of love, which he beareth towards his Heavenly Father. Wherefore God is not so in any, nor any so in God as Christ; whether we consider him as the Personal Word of God, or as the Natural Son of Man. All other things that are of God, have God in them, and he them in himself likewise. Yet because their Substance and his wholly differeth, their coherence and communion either with him or amongst themselves, is in no sort like unto that before mentioned. God hath his influence into the very Essence of all things, without which influence of Deity supporting them, their utter annihilation could not chuse but follow. Of him all things have both received their first Being, and their continuance to be that which they are. All things are therefore partakers of God, they are his Off-spring, his influence is in them, and the Personal Wisdom of God is, for that very cause, said

to excel in nimbleness or agility, to pierce into all intellectual, pure, and subtile spirits,* 1.530 to go through all, and to reach unto every thing which is. Otherwise, how should the same Wisdom be that which supporteth, beareth up, and sustaineth all?* 1.531 What∣soever God doth work, the hands of all three Persons are joyntly and equally in it, according to the order of that connexion, whereby they each depend upon other. And therefore albeit in that respect the Father be first, the Son next, the Spirit last, and consequently nearest unto every effect which groweth from all three; nevertheless, they all being of one Essence, are likewise all of one Efficacy. Dare any man, unless he be ignorant altogether how inseparable the Persons of the Tri∣nity are, perswade himself that every of them may have their sole and several Pos∣sessions, or that we being not partakers of all, can have fellowship with any one?* 1.532 The Father as Goodness, the Son as Wisdom, the Holy Ghost as Power, do all con∣cur in every particular, outwardly issuing from that one onely glorious Deity which they all are. For that which moveth God to work, is Goodness; and that which ordereth his Work, is Wisdom; and that which perfecteth his Work, is Power. All things which God in their times and seasons hath brought forth, were eternally and before all times in God, as a work unbegun is in the Artificer, which afterward bringeth it unto effect. Therefore whatsoever we do behold now in this present World, it was inwrapped within the Bowels of Divine Mercy, written in the Book of Eternal Wisdom, and held in the hands of Omnipotent Power, the first Foun∣dations of the World being as yet unlaid. So that all things which God hath made, are in that respect the Off-spring of God,* 1.533 they are in him as effects in their highest cause; he likewise actually is in them, the assistance and influence of his Deity is their life. Let hereunto saving efficacy be added, and it bringeth forth a special Off-spring amongst men, containing them to whom God hath himself given the gracious and amiable name of Sons. We are by Nature the Sons of Adam. When God created Adam, he created us; and as many as are descended from Adam, have in themselves the Root, out of which they spring. The Sons of God we nei∣ther are all, nor any one of us, otherwise then onely by grace and favor. The Sons of God have Gods own Natural Son, as a second Adam from Heaven,* 1.534 whose Race and Progeny they are by Spiritual and Heavenly Birth. God therefore loving eter∣nally his Son, he must needs eternally in him, have loved and preferred before all others, them which are spiritually sithence descended and sprung out of him.* 1.535 These were in God as in their Saviour, and not as in their Creator onely. It was the pur∣pose of his saving Goodness, his saving Wisdom, and his saving Power, which in∣clined it self towards them. They which thus were in God eternally by their in∣tended admission to life, have, by vocation or adoption, God actually now in them, as the Artificer is in the Work, which his hand doth presently frame. Life as all other gifts and benefits, groweth originally from the Father, and cometh not to us but by the Son; nor by the Son to any of us in particular, but through the Spirit.* 1.536 For this cause the Apostle wisheth to the Church of Corinth, The Grace of our Lord Jesus Christ, and the Love of God, and the Fellowship of the Holy Ghost. Which three St. Peter comprehendeth in one, The participation of Divine Nature.* 1.537 We are therefore in God, through Christ eternally, according to that intent and purpose, whereby we are chosen to be made his in this present World, before the World it self was made: We are in God, through the knowledge which is had of us, and the love which is born towards us from everlasting. But in God we actually are no longer then onely from the time of our actual Adoption into the Body of his true Church, into the Fellowship of his Children. For his Church he knoweth and loveth; so that they which are in the Church, are thereby known to be in him. Our being in Christ by Eternal fore-knowledge saveth us not, without our Actual and Real A∣doption into the Fellowship of his Saints in this present World. For in him we actually are by our actual incorporation into that Society which hath him for their Head;* 1.538 and doth make together with him one Body, (he and they in that respect having one name) for which cause by vertue of this Mystical Conjunction, we are of him, and in him,* 1.539 even as though our very flesh and bones should be made continuate with his. We are in Christ, because he knoweth and loveth us,* 1.540 even as parts of himself. No man actually is in him, but they in whom he actually is. For he

which hath not the Son of God, hath not Life:* 1.541 I am the Vine, and ye are the Branches: He which abideth in me; and I in him, the same bringeth forth much Fruit; but the Branch severed from the Vine, withereth. We are therefore adopted Sons of God to Eternal Life, by Participation of the onely begotten Son of God, whose Life is the Well-spring and cause of ours.* 1.542 It is too cold an interpretation, whereby some men expound our Being in Christ to import nothing else, but onely, That the self-same Nature which maketh us to be Men, is in him, and maketh him Man as we are. For what man in the World is there, which hath not so far forth communion with Jesus Christ? It is not this that can sustain the weight of such sentences as speak of the Mystery of our Coherence with Jesus Christ. The Church is in Christ,* 1.543 as Eve was in Adam. Yea, by Grace we are every of us in Christ, and in his Church, and in his Church, as by Nature we were in those our first Parents. God made Eve of the Rib of Adam: And his Church he frameth out of the very Flesh, the very wounded and bleeding side of the Son of Man. His Body crucified and his Blood shed for the Life of the World,* 1.544 are the true Elements of that Heavenly Being, which maketh us such as himself is of whom we come. For which cause the words of Adam may be fitly the words of Christ concerning his Church, Flesh of my Flesh, and Bone of my Bones; a true Nature extract out of my own Body. So that in him, even according to his Man∣hood, we, according to our Heavenly Being, are as Branches in that Root out of which they grow. To all things he is Life, and to men Light,* 1.545 as the Son of God; to the Church, both Life and Light Eternal, by being made the Son of Man for us, and by being in us a Saviour, whether we respect him as God, or as Man. Adam is in us as an original cause of our Nature, and of that corruption of Nature which causeth death; Christ as the cause original of Restauration to Life.* 1.546 The person of Adam is not in us, but his nature, and the corruption of his nature derived into all men by Propagation; Christ having Adams nature, as we have, but incorrupt, deriveth not nature but incorruption, and that immediately from his own Person, into all that belong unto him. As therefore we are really partakers of the body of Sin and Death received from Adam; so except we be truly partakers of Christ, and as really pos∣sessed of his Spirit,* 1.547 all we speak of Eternal Life, is but a dream. That which quick∣neth us, is the Spirit of the Second Adam, and his Flesh that wherewith he quickneth. That which in him made our Nature uncorrupt, was the Union of his Deity with our Nature. And in that respect the sentence of Death and Condemnation, which onely taketh hold upon sinful flesh, could no way possibly extend unto him. This caused his voluntary death for others to prevail with God, and to have the force of an Expiatory Sacrifice. The Blood of Christ, as the Apostle witnesseth, doth therefore take away sin,* 1.548 because through the Eternal Spirit, he offered himself unto God without spot. That which sanctified our Nature in Christ, that which made it a Sacrifice available to take away sin, is the same which quickneth it, raised it out of the Grave after Death, and exalted it unto Glory. Seeing therefore that Christ is in us as a quickning Spirit, the first degree of Communion with Christ, must needs consist in the Participation of his Spirit,* 1.549 which Cyprian in that respect well termeth Ger∣manissimam Societatem, the highest and truest Society that can be between man and him, which is both God and Man in one.* 1.550 These things St. Cyril duly consider∣ing, reproveth their speeches, which ••aught that onely the Deity of Christ, is the Vine whereupon we by Faith do depend as Branches, and that neither his Flesh not our Bodies are comprised in this resemblance. For doth any man doubt, but that even from the Flesh of Christ, our very Bodies do receive that Life which shall make them glorious at the latter day; and for which, they are already accounted parts of his Blessed Body? Our corruptible bodies could never live the life they shall live, were it not that here they are joyned with his Body, which is incorruptible, and that his is in ours as a cause immortality, a cause by removing through the Death and Merit of his own Flesh that which hindered the life of ours. Christ is therefore, both as God and as Man, that true Vine whereof we both spiritually and corporally are Branches. The mixture of his Bodily Substance with ours is a thing which the An∣cient Fathersa 1.551 disclaim. Yet the mixture of his Flesh with ours theyb 1.552 speak of, to

signifie what our very bodies, through Mystical Conjunction, receive from that vital efficacy which we know to be in his; and from bodily mixtures, they borrow divers Similitudes, rather to declare the Truth,* 1.553 then the manner of coherence between his sacred, and the sanctified Bodies of Saints. Thus much no Christian Man will deny, That when Christ sanctified his own Flesh, giving as God, and taking as Man the Holy Ghost, he did not this for himself onely, but for our sakes, that the Grace of Sanctification and Life, which was first received in him, might pass from him to his whole Race, as Malediction came from Adam unto all mankinde, Howbeit, because the Work of his Spirit to those effects is in us prevented by Sin and Death, possessing us before; it is necessity, that as well our present Sanctification unto newness of life; as the future of Restauration of our Bodies, should presuppose a participation of the Grace, Efficacy, Merit, or Vertue of his Body and Blood; without which Foundation first laid, there is no place for those other operations of the Spirit of Christ to ensue. So that Christ imparteth plainly himself by degrees. I•• pleaseth him in Mercy, to account himself incompleat and maimeda 1.554 without us. But most assured we are, that we all receive of his Fulness, because he is in us as a moving and working Cause; from which, many blessed effects are really found to ensue, and that in sundry, both kindes and degrees, all tending to eternal happiness. It must be confest, that of Christ, working as a Creator, and a Governor of the World by providence, all are partakers; not all partakers of that Grace, whereby he inhabiteth whom he saveth. Again, as he dwelleth not by Grace in all, so neither doth he equally work in all them in whom he dwelleth. b 1.555Whence is it (saith St. Augustine) that some be holier then others are, but because God doth dwell in some more plentifully then in others? And be∣cause the Divine Substance of Christ, is equally in all, his Humane Substance equal∣ly distant from all, it appeareth, that the participation of Christ, wherein there are many degrees and differences, must needs consist in such effects, as being derived from both Natures of Christ really into us, are made our own; and we by saving them in us, are truly said to have him from whom they come; Christ also more or less, to in∣habit and impart himself, as the Graces are fewer or more, greater or smaller, which really flow into us form Christ. Christ is whole with the whole Church, and whole with every part of the Church, as touching his Person which can no way divide it self, or be possest by degrees and portions. But the Participation of Christ importeth, besides the Presence of Christs Person, and besides the Mystical Copulation thereof, with the Parts and Members of his whole Church, a true actual influence of Grace whereby the life which we live according to godliness, is his;* 1.556 and from him we receive those perfections wherein our eternal happiness consisteth. Thus we participate Christ, partly by imputation; as when those things which he did, and suffered for us, are im∣puted unto us for Righteousness: Partly by habitual and real infusion,* 1.557 as when Grace is inwardly bestowed while we are on Earth, and afterwards more fully, both our Souls and Bodies make like unto his in Glory. The first thing of his so infused into our hearts in this life, is the Spirit of Christ; whereupon, because the rest,* 1.558 of what kinde soever, do all both necessarily depend and infallibly also easue; therefore the Apostles term it, sometime the Seed of God,* 1.559 sometime the Pledge of our Hea∣venly Inheritance, sometime the Hansel or Earnest of that which is to come. From hence it is, that they which belong to the Mystical Body of our Saviour Christ, and be in number as the Stars of Heaven, divided successively, by reason of their mortal condition, into many Generations,* 1.560 are notwithstanding coupled every one to Christ their Head, and all unto every particular person amongst themselves, in as much as the same Spirit, which anointed the Blessed Soul of our Saviour Christ, doth so for∣malize, unite, and actuate his whole Race, as if both he and they, were so many Limbs compacted into one Body, by being quickned all with one and the same Soul. That wherein we are Partakers of Jesus Christ by Imputation, agreeth equally unto all that have it. For it consisteth in such Acts and Deeds of his, as could not have longer continuance, then while they were in doing, nor at that very time belong un∣to any other, but to him from whom they come; and therefore how men, either then, or before, or fithence, should be made Partakers of them, there can be no way imagined, but onely by Imputation. Again, a Deed must either not be imputed to any, but rest altogether in him, whose it is; or if at all it be imputed, they which

have it by Imputation, must have it such as it is, whole. So that degrees being neither in the Personal Presence of Christ, nor in the Participation of those effects which are ours by Imputation onely, it resteth, that we wholly apply them to the Participation of Christs infused Grace; although, even in this kinde also, the first beginning of Life, the Seed of God, the First-fruits of Christs Spirit, be without latitude. For we have hereby onely the being of the Sons of God, in which number how far soever one may seem to excel another, yet touching this that all are Sons, they are all equals, some happily better Sons then the rest are, but none any more a Son then another. Thus therefore we see, how the Father is in the Son, and the Son in the Father; how they both are in all things, and all things in them; what Communion Christ hath with his Church, how his Church and every Member thereof, is in him by original deri∣vation, and he personally in them, by way of Mystical Association, wrought through the Gift of the Holy Ghost, which they that are his, receive from him, and toge∣ther with the same, what benefit soever the vital force of his Body and Blood may yield; yea, by steps and degrees they receive the compleat measure of all such Di∣vine Grace as doth sanctifie and save throughout, till the day of their Final Exal∣tation to a state of Fellowship in glory with him, whose partakers they are now in those things that tend to glory. As for any mixture of the Substance of his Flesh with ours, the Participation which we have of Christ includeth no such kinde of gross surmise.

* 1.56157. It greatly offendeth, that some, when they labor to shew the use of the holy Sacraments, assign unto them no end but onely to teach the minde, by other seases, that which the Word doth teach by Hearing. Whereupon how easily neglect and careless regard of so Heavenly Mysteries may follow, we see in part by some experi∣ence had of those Men, with whom that opinion is most strong. For where the Word of God may be heard, which teacheth with much more Expedition, and more full Explications, any thing we have to learn; if all the benefit we reap by Sacraments be instruction, they which at all times have opportunity of using the better mean to that purpose, will surely hold the worse in less estimation. And unto Infants which are not capable of instruction, who would not think it a meer superfluity, that any Sacrament is administred, if to administer the Sacraments, be but to teach receivers what God doth for them? There is of Sacraments therefore, undoubtedly, some other more excellent and Heavenly use. Sacraments, by reason of their mixt Nature, are more diversly interpreted and disputed of, then any other part of Religion besides; for that in so great store of Properties belonging to the self-same thing, as every Mans wit hath taken hold of some especial consideration above the rest, so they have accordingly seemed one to cross another, as touching their several opinions about the necessity of Sacraments; whereas in truth their dis∣agreement is not great. For, let respect be had to the duty which every Communi∣cant doth undertake, and we may well determine concerning the use of Sacraments, that they serve as Bonds of Obedience to God, strict Obligations to the mutual ex∣ercise of Christian Charity, Provocations to Godliness, Preservations from Sin, Me∣morials of the Principal benefits of Christ; respect the time of their institution, and it thereby appeareth, that God hath annexed them for ever unto the New Testa∣ment, as other Rites were before with the Old; regard the weakness which is in us, and they are warrants for the more security of our belief: Compare the receivers of then with such as receive them not, and Sacraments are marks of distinction to separate Gods own from strangers; so that in all these respects, they are sound to be most necessary. But their chiefest force and vertue, consisteth not herein so much as in that they are Heavenly Ceremonies, which God hath sanctified and ordained to be administred in his Church: First, As marks whereby to know when God doth impart the vital or saving Grace of Christ unto all that are capable thereof; and se∣condly, as Means conditional, which God requireth in them, unto whom he impart∣eth Grace. For, sith God in himself is invisible, and cannot by us be discerned work∣ing; therefore when it seemeth good in the eyes of his Heavenly Wisdom, that men for some special intent and purpose, should take notice of his glorious Presence, he giveth them some plain and sensible token whereby to know what they cannot see. For Moses to see God and live,* 1.562 was impossible; yet Moses by fire, knew where the

glory of God extraordinarily was present. The Angel,* 1.563 by whom God endued the Waters of the Pool, called Bethesda, with Supernatural Vertue to Heal, was not seen of any: yet the time of the Angels presence known by the troubled motions of the Waters themselves.* 1.564 The Apostles by Fiery Tongues which they saw, were admonished when the Spirit, which they could not behold, was up∣on them: In like manner it is with us. Christ and his Spirit with all their blessed Effects, though entring into the Soul of Man, we are not able to appre∣hend or express how, do notwithstanding give notice of the times, when they use to make their access, because it pleaseth Almighty God to communicate by sensi∣ble means those Blessings which are incomprehensible. Seeing therefore, that Grace is a consequent of Sacraments, a thing which accompanieth them as their end, a benefit which they have received from God himself, the Author of Sa∣craments, and not from any other Natural or Supernatural Quality in them, it may be hereby both understood, That Sacraments are necessary, and that the manner of their necessity to Life Supernatural, is not in all respects as food unto Natural Life, because they contain in themselves no vital force of efficacy; they are not Physical, but Moral Instruments of Salvation, duties of Service and Wor∣ship; which unless we perform as the Author of Grace requireth, they are unpro∣fitable. For, all receive not the Grace of God, which receive the Sacraments of his Grace. Neither is it ordinarily his Will to bestow the Grace of Sacraments on any, but by the Sacraments; which Grace also, they that receive by Sacra∣ments or with Sacraments, receive it from him, and not from them. For of Sa∣craments, the very same is true which Solomons Wisdom observeth in the Brazen Serpent: a 1.565He that turned towards it, was not healed by the thing he saw, but by thee, O Saviour of all, This is therefore the necessity of Sacraments. That saving Grace which Christ originally is, or hath for the general good of his whole Church, by Sacraments he severally deriveth into every member thereof, Sacra∣ments serve as the Instruments of God, to that end and purpose: Moral Instru∣ments, the use whereof is in our own hands, the effect in his; for the use, we have his express Commandment; for the effect, his Conditional Promise: So that without our obedience to the one, there is of the other no apparent assu∣rance; as contrariwise, where the Signs and Sacraments of his Grace, are not either through contempt unreceived, or received with contempt, we are not to doubt, but that they really give what they promise, and are what they signifie. For we take not Baptism, nor the Eucharist, for bare resemblances or memorials of things absent, neither for naked signs and testimonies assuring us of Grace re∣ceived before, but (as they are indeed and in verity) for means effectual, where∣by God, when we take the Sacraments, delivereth into our hands that Grace avail∣able unto Eternal Life, which Grace the Sacramentsb 1.566 represent or signifie. There have grown in the Doctrine concerning Sacraments many difficulties for want of distinct Explication, what kinde or degree of Grace doth belong unto each Sacra∣ment. For by this it hath come to pass, that the true immediate cause why Bap∣tism, and why the Supper of our Lord is necessary, few do rightly and distinctly consider. It cannot be denied, but sundry the same effects and benefits which grow unto men by the one Sacrament, may rightly be attributed unto the other. Yet then doth Baptism challenge to it self but the inchoation of those Graces, the consummation whereof dependeth on Mysteries ensuing. We receive Christ Jesus in Baptism once, as the first beginner; in the Eucharist often, as being by con∣tinual degrees, the finisher of our Life. By Baptism therefore, we receive Christ Jesus; and from him that saving Grace which is proper unto Baptism. By the other Sacrament we receive him also, imparting therein himself, and that Grace which the Eucharist properly bestoweth. So that each Sacrament having both that which is general or common, and that also which is peculiar unto it self, we may hereby gather, that the Participation of Christ, which properly belongeth to any one Sacrament, is not otherwise to be obtained, but by the Sacrament whereunto it is proper.

* 1.56758. Now even as the Soul doth Organize the Body, and give unto every Member thereof, that substance, quantity, and shape which Nature seeth most expedient; so, the inward Grace of Sacraments may teach what serveth best for their outward form; a thing in no part of Christian Religion, much less here, to be neglected. Grace intended by Sacraments, was a cause of the choice, and is a reason of the fitness of the Elements themselves. Furthermore, seeing that the Grace which here we re∣ceive, doth no way depend upon the Natural force of that which we presently behold, it was of necessity, That words of express Declaration taken from the very mouth of our Lord himself, should be added unto visible Elements, that the one might infal∣libly teach what the other do most assuredly bring to pass. In writing and speaking of the Blessed Sacrament, wea 1.568 use for the most part under the name of their Sub∣stance, not onely to comprise that, whereof they outwardly and sensibly consist, but also the secret Grace which they signifie and exhibit. This is the reason wherefore commonly in b 1.569 definitions, whether they be framed larger to aug••ment, or stricter to abridge the number of Sacraments, we finde Grace expresly mentioned as their •••••••• Essential Form, Elements as the matter whereunto that Form doth adjoyn it s••••. But if that be separated, which is secret, and that considered alone, which is seen, as of necessity it must in all those speeches that make distinction of Sacraments from Sacra∣mental Grace; the name of a Sacrament, in such speeches, can imply no more then what the outward substance thereof doth comprehend. And to make compleat the outward substance of a Sacrament, there is required an outward Form, which Form Sacramental Elements receive from Sacramental words. Hereupon it groweth, that c 1.570many times there are three things said to make up the Substance of a Sacrament; namely, the Grace which is thereby offered, the Element which shadoweth or signi∣fieth Grace, and the Word which expresseth what is done by the Element. So that whether we consider the outward by it self alone, or both the outward and inward sub∣stance of any Sacraments, there are in the one respect but two essential parts, and in the other but three that concur to give Sacraments their full being. Furthermore, because definitions are to express but the most immediate and nearest parts of Nature, whereas other principles farther off, although not specified in defining, are notwith∣standing in Nature implied and presupposed, we must note, that in as much as Sacra∣ments are actions religious and mystical, which Nature they have not unless they pro∣ceed from a serious meaning; and what every mans private minde is, as we cannot know, so neither are we bound to examine: Therefore always in these cases, the known intent of the Church generally doth suffice; and where the contrary is notd 1.571 manifest, we may presume, that he which outwardly doth the work, hath inwardly the pur∣pose of the Church of God. Concerning all other Orders, Rites, Prayers, Lessons, Sermons, Actions, and their Circumstances whatsoever, they are to the outward Sub∣stance of Baptism but things accessory, which the wisdom of the Church of Christ is to order according to the exigence of that which is principal. Again, Consider∣ing that such Ordinances have been made to adorn the Sacrament,e 1.572 not the Sacra∣ment to depend upon them; seeing also, that they are not of the Substance of Bap∣tism, and that Baptism is far more necessary, then any such incident rite or solemnity ordained for the better Administration thereof,f 1.573 if the case be such as permitteth not Baptism to have decent Complements of Baptism, better it were to enjoy the Body without his Furniture, then to wait for this, till the opportunity of that for which we desire it be lost. Which Premises standing, it seemeth to have been no absurd Collection, that in cases of necessity, which will not suffer delay till Baptism be administred, with usual solemnities, (to speak the least) it may be tolerably given without them, rather then any man without it should be suffered to depart this life.

59. They which deny that any such case of necessity can fall,* 1.574 in regard whereof the Church should tolerate Baptism without the decent Rites and Solemnities there∣unto belonging, pretend, that such Tolerations have risen from a false interpreta∣on which certain men have made of the Scripture, grounding a necessity of Exter∣nal Baptism, upon the words of our Saviour Christ: Unless a man be born again of Water, and of the Spirit, he cannot enter into the Kingdom of Heaven. For by Water and the Spirit, we are in that place to understand (as they imagine) no more then if the Spirit alone had been mentioned, and Water not spoken of. Which they think is plain, because elswhere it is not improbable, that the Holy Ghost and Fire, do but signifie the Holy Ghost in operation resembling Fire. Whereupon they conclude, That seeing Fire in one place may be, therefore Water in another place is, but a Metaphor: Spirit, the interpretation thereof; and so the words do onely mean, That unless a man be born again of the Spirit, he cannot enter into the Kingdom of Heaven. I hold it for a most infallible rule in Expositions of Sacred Scripture, that were a literal construction will stand, the farthest from the Letter is commonly the worst. There is nothing more dangerous then this licentious and deluding Art, which changeth the meaning of words, as Alchymy doth or would the substance of Met∣tals, maketh of any thing what it listeth, and bringeth in the end all Truth to no∣thing. Or howsoever such voluntary exercise of wit might be born with, otherwise; yet in places which usually serve, as this doth, concerning Regeneration by Water and the Holy Ghost, to be alledged for Grounds and Principles, less is permitted. To hide the general consent of Antiquity, agreeing in the literal interpretation, they cunningly affirm, That certain have taken those words as meant of Material Water, when they know, that of all the Ancients there is no one to be named, that ever did otherwise, either expound or alledge the place, then as implying External Bap∣tism. Shall that which hath alwaysa 1.575 received this, and no other construction, be now disguised with a toy of Novelty? Must we needs at the onely shew of a critical conceit, without any more deliberation, utterly condemn them of Error, which will not admit that Fire in the words Iohn, is quenched with the Name of the Holy Ghost; or, with the name of the Spirit, Water dried up in the words of Christ? When the Letter of the Law hath two things plainly and expresly specified, Water and the Spirit; Water as a duty required on our parts, the Spirit as a Gift which God bestoweth: There is danger in presuming so to interpret it, at if the clause which con∣cerneth our selves, were more then needeth. We may by such rate Expositions, at∣tain perhaps in the end to be thought witty, but with ill advice. Finally, if atb 1.576 the time, when that Baptism which was meant by Iohn, came to be really and truly per∣formed by Christ himself, we finde the Apostles, that had been, as we are, before Baptized, new Baptized with the Holy Ghost; and in this their latter Baptism as well ac 1.577 visible descent of Fire, as a secret miraculous infusion of the Spirit; if on us he ac∣complish likewise the Heavenly work of our New birth, not with the Spirit alone, but with Water thereunto adjoyned; sith the faithfullest Expounders of his words are his own Deeds, let that which his hand hath manifestly wrought, declare what his speech did doubtfully utter.

60. To this they add.* 1.578 That as we err by following a wrong construction of the place before alledged; so our second over-sight is, that we thereupon infer a necessity over-rigorous and extream. The true necessity of Baptism, a sew Propositions con∣sidered,

will soon decide. All things which either are knowna 1.579 Causes or set Means, whereby any great Good is usually procured, or Men delivered from grievous evil, the same we must needs confess necessary. And if Regeneration were not in this very sense a thing necessary to eternal life, would Christ himself have taught Nico∣demus, that to see the Kingdom of God isb 1.580 impossible, saving onely for those Men which are born from above? His words following in the next Sentence, are a proof sufficient, that to our Regeneration, his Spirit is no lessc 1.581 necessary, then Regenera∣tion it self necessary unto Life. Thirdly, Unless as the Spirit is a necessary inward cause; so Water were a necessary outward mean to our Regeneration, what constructi∣on should we give unto those words wherein we are said to be new born, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even of Water? Why are we taught, thatd 1.582 with Water, God doth purifie and cleanse his Church? Wherefore do the Apostles of Christ term Baptisme 1.583 a Bath of Regeneration? What purpose had they in giving men advice to receive out∣ward Baptism, and in perswading them, it did availf 1.584 to remission of sins? If outward Baptism were a cause in it self, possessed of that power, either Natural or Supernatu∣ral, without the present operation whereof no such effect could possibly grow; it must then follow, That seeing effects do never prevent the necessary causes, out of which they spring, no man could ever receive Grace before Baptism: Which being ap∣parently both known, and also confest to be otherwise in many particulars, although in the rest we make not Baptism a cause of Grace; yet the Grace which is given them with theirg 1.585 Baptism, doth so far forth depend on the very outward Sacrament, that God will have it embraced, not onely as a sign or token what we receive; but also as an Instrument or Mean whereby we receive Grace, because Baptism is a Sacra∣ment which God hath instituted in his Church, to the end, that they which receive the same, might thereby beh 1.586 incorporated into Christ; and so through his most precious Merit obtain, as well that saving Grace of Imputation which taketh away j 1.587 all former guiltiness, as also thatk 1.588 infused Divine Vertue of the Holy Ghost, which giveth to the Powers of the Soul their first disposition towards future newness of life. There are that elevate too much the ordinary and immediate means of life, re∣lying wholly upon the bare conceit of that Eternal Election, which notwithstand∣ing, includeth a subordination of means, without which, we are not actually brought to enjoy what God secretly did intend; and therefore to build upon Gods Election, if we keep not our selves to the ways which he hath appointed for men to walk in, is but a self-deceiving vanity. When the Apostle saw men called to the participa∣tion of Jesus Christ after the Gospel of God embraced, and the Sacrament of Life received, he feareth notl 1.589 then to put them in the number of Elect Saints; hem 1.590 then accounteth them delivered from death, and clean purged from all sin. Till then, notwithstanding their preordination unto life, which none could know of, saving God; what were they in the Apostles ownn 1.591 account, but Children of Wrath, as well as others, plain Aliens, altogether without hope, strangers, utterly without God in this present World? So that by Sacraments, and other sensible tokens of Grace, we may boldy gather that he, whose Mercy vouchsafeth now to bestow the means, hath also long sithence intended us that whereunto they lead. But let us never think i•• safe to presume of our own last end, by bare conjectural Collections of his first intent and purpose, the means failing that should come between. Predestination bringeth not to life, without the Grace of Externalo 1.592 Vocation, wherein our Baptism is im∣plied. For, as we are not Naturally men without birth, so neither are we Christian men in the eye of the Church of God, but by New birth; nor according to the manifest ordinary course of Divine Dispensation new born, but by that Baptism which both declareth and maketh us Christians. In which respect, we justly hold

it to be the Door of our Actual Entrance into Gods House, the first apparent p 1.593 beginning of Life, a Seal perhaps to the* 1.594 Grace of Election before received; but to our Sanctification here, a step that hath not any before it. There were of the old Valentinian Hereticks, some which had Knowledge in such admiration, that to it they ascribed all, and so despised the Sacraments of Christ, pretending, That as Ignorance had made us subject to all misery, so the full Redemption of the In∣ward Man, and the Work of our Restauration, must needs belong untor 1.595 Know∣ledge onely. They draw very near unto this Error, who fixing wholly their mindes on the known necessity of Faith,s 1.596 imagine, that nothing but Faith is necessary for the attainment of all Grace. Yet is it a Branch of Belief, that Sacraments are in their place no less required then Belief it self. For when our Lord and Saviour promiseth Eternal Life, is it any otherwise, then as he promised Restitution of health unto Naaman the Syrian, namely, with this condition,t 1.597 Wash and be clean? or as to them which were stung of Serpents, health byu 1.598 beholding the Brazen Serpent? If Christ himself which giveth Salvation dox 1.599 require Baptism; it is not for us that look for Salvation, to sound and examine him, whether unbaptized men may be saved; but seriously toy 1.600 do that which is required, and religiously to fear the danger which may grow by the want thereof. Had Christ onely declared his Will to have all men Baptized, and not acquainted us with any cause why Bap∣tism is necessary, our ignorance in the reason of that he enjoyneth, might perhaps have hindered somewhat the forwardness of our obedience thereunto: Whereas now being taught, that Baptism is necessary to take away sin, how have we the fear of God in our hearts, if care of delivering Mens Souls from sin, do not move us to use all means for their Baptism?z 1.601 Pelagius which denied utterly the guilt of Origi∣nal sin, and in that respect, the necessity of Baptism, did notwithstanding both Baptize Infants, and acknowledge their Baptism necessary for entrance into the King∣dom of God. Now the Law of Christ, which in these considerations maketh Bap∣tism necessary, must be construed and understood according to Rules ofa 1.602 Natural Equity. Which Rules, if they themselves did not follow in expounding the Law of God, would they ever be able to prove, thatb 1.603 the Scripture, in saying, Who∣so believeth not the Gospel of Christ, is condemned already; meaneth this sentence of those which can hear the Gospel, and have discretion when they hear to under∣stand it; neither ought it to be applied unto Infants, Deaf-men, and Fools? That which teacheth them thus to interpret the Law of Christ, is Natural Equity. And (because Equity so teacheth) it is on all parts gladly confest, That there may be in divers cases Life by vertue of inward Baptism, even where outward is not found. So that if any question be made, it is but about the bounds and limits of this possibility. For example, to think that a man whose Baptism the Crown of Mar∣tyrdom preventeth, doth lose, in that case, the happiness which so many thousands enjoy, that onely have had the Grace to Believe, and not the Honor to seal the testimony thereof with Death, were almost barbarous. Again, Whenc 1.604 some cer∣tain opinative men in St. Bernards time began privately to hold that, because our Lord hath said, Unless a Man be born again of Water, therefore life, with∣out either Actual Baptism, or Martyrdom in stead of Baptism, cannot possibly be obtained at the hands of God; Bernard considering, that the same equity which had moved them to think the necessity of Baptism no Bar against the happy estate of Unbaptized Martyrs, is as forcible for the warrant of their Salvation, in whom, although there be not the Sufferings of holy Martyrs, there are the Vertues which sanctified those Sufferings, and made them precious in Gods sight, professed himself an enemy to that severity and strictness which admitteth no exception but of Mar∣tyrs onely. For, saith he, if a Man desirous of Baptism, be suddenly cut off by Death, in whom there wanted neither sound Faith, devout Hope, not sincere Charity (God be merciful unto me, and pardon me if I err) but verily of such a ones Salvation, in whom there is no other defect besides his faultless lack of Baptism; despair I cannot, nor induce my minde to think his Faith void, his Hope con∣founded,

and his Charity faln to nothing, onely because he hath not that which not contempt but impossibility with-holdeth. Tell me, I beseech you, (saith Ambrose) what there is in any of us, more then to will, and to seek for our own good. They Servant Valentinian, O Lord, did both. (For Valentinian the Emperor died before his pur∣pose to receive Baptism could take effect.) And is it possible, that he which had pur∣posely thy Spirit given him to desire Grace, should not receive thy Grace which that Spirit did desire? Doth it move you, that the outward accustomed Solemnities were not done? At though Converts that suffer Martyrdom before Baptism, did thereby forfeit their right to the Crown of Eternal Glory in the Kingdom of Heaven. If the Blood of Martyrs in that case be their Baptism, surely his religious desire of Baptism standeth him in the same stead. It hath been therefore constantly held as well touching other Believers, as Martyrs, That Baptism, taken away by necessity, is supplied by desire of Baptism, because with Equity this opinion doth best stand.* 1.605 Touching Infants which die un∣baptized, sith they neither have the Sacrament it self, nor any sense or conceit there∣of, the judgment of many hath gone hard against them. But yet seeing Grace is not absolutely tied unto Sacraments; and besides, such is the lenity of God, that unto things altogether impossible, he bindeth no man; but, where we cannot do what is enjoyned us, accepteth our will to do in stead of the deed it self. Again, For as much as there is in their Christian Parents, and in the Church of God, a pre∣sumed desire, That the Sacrament of Baptism might be given them, yea, a purpose also that it shall be given; remorse of Equity hath moved divers of thea 1.606 School-Divines in these considerations, ingeuously to grant, That God, all-merciful to such as are not in themselves able to desire Baptism, imputeth the secret desire that others have in their behalf, and accepteth the same as theirs, rather then casteth away their Souls, for that which no man is able to help. And of the Will of God to impart his Grace unto Infants without Baptism, in that case, the very circum∣stance of their Natural Birth may serve as a just Argument; whereupon it is not to be misliked, that men in charitable presumption do gather a great likelihood of their Salvation, to whom the benefit of Christian Parentage being given, the rest that should follow, is prevented by some such casualty, as man hath himself no power to avoid. For, we are plainly taught of God;b 1.607 That the Seed of Faith∣ful Parentage is holy from the very Birth. Which albeit, we may not so under∣stand, as if the Children of Believing Parents were without Sin; or Grace, from Baptized Parents, derived by Propagation; or God, by Covenant and Promise, tied to save any in meer regard of their Parents Belief: Yet seeing, that to all Professors of the Name of Christ, this pre-eminence above Infidels, is freely given; the fruit of their Bodies bringeth into the World with it, a present interest and right to those means wherewith the Ordinance of Christ is, that his Church shall be sancti∣fied; it is not to be thought, that he which, as it were, from Heaven, hath no∣minated and designed them unto Holiness by special priviledge of their very Birth, will himself deprive them of Regeneration and Inward Grace, onely because ne∣cessity depriveth them of outward Sacraments. In which case, it were the part of Charity to hope, and to make men rather partial then cruel Judges, if we had nor those fair apparancies which here we have. Wherefore a necessity there is of Re∣ceiving, and a necessity of Administring the Sacrament of Baptism; the one per∣adventure not so absolute as some have thought, but out of all peradventure the other more straight and narrow, then that the Church which is by Office a Mother unto such as crave at her hands the Sacred Mystery of their new Birth, should re∣pel them; and see them die unsatisfied of these their Ghostly desires, rather then give them their Souls Rights, with omission of those things which servec 1.608 but onely for the more convenient and orderly Administration thereof. For as on the one side we grant, that those sentences of holy Scripture which make Sacraments most neces∣sary to eternal life, are no prejudice to their Salvation, that want them by some inevitable necessity, and without any fault of their own: So it ought, in reason, to be likewise acknowledged, that for as much as our Lord himself maketh Bap∣tism necessary, necessary whether we respect the good received by Baptism, or the Testimony thereby yielded unto God, of that Humility and meek Obedience, which reposing wholly it self on the absolute Authority of his Commandment,

and on the Truth of his Heavenly Promise, doubteth not but from Creatures despi∣cable in their own condition and substance, to obtain Grace of inestimable value; or rather not from them, but from him, yet by them, as by his appointed means. Howsoever he, by the secret ways of his own incomprehensible Mercy, may be thought to save without Baptism; this cleareth not the Church from guiltiness of Blood, if through her superstuous scrupulosity, lets and impediments of less re∣gard should cause a Grace of so great moment to be withheld, wherein our merciless strictness may be our own harm, although not theirs towards whom we shew it; and we for the hardness of our hearts may perish, albeit they through Gods unspeak∣able Mercy do live. God which did not afflict that Innocent, whose Circumcision Moses had over-long deferred, took revenge upon Moses himself,* 1.609 for the injury which was done through so great neglect; giving us thereby to understand, that they whom Gods own Mercy saveth without us, are on our parts notwithstanding, and as much as in us lieth, even destroyed; when under unsufficient pretences, we defraud them of such ordinary outward helps, as we should exhibit. We have for Baptism no day set, as the Jews had for Circumcision; neither have we by the Law of God, but onely by the Churches discretion, a place thereunto appointed. Baptism therefore, even in the meaning of the Law of Christ, belongeth unto Infants capable thereof, from the * 1.610 very instant of their Birth. Which if they have not howsoever, rather than lose it by being put off, because the time, the place, or some such like circumstance doth not solemnly enough concur, the Church, as much as in her lieth, wilfully casteth away their Souls.

61. The Ancients, it may be, were too severe,* 1.611 and made the necessity of Baptism more absolute then Reason would, as touching Infants. But will a 1.612 any man say, that they, notwithstanding their too much rigor herein, did not in that respect sustain and tolerate defects of Local, or of Personal Solemnities, belonging to the Sacrament of Baptism? The Apostles themselves did neither use nor appoint for Baptism, any cer∣tain time. The Church for general Baptism heretofore, made choice of two chief days in the year; the Feast of Easter, and the Feast of Pentecost. Which Custom, when certain Churches in Sicily began to violate without cause, they were by b 1.613 Leo, Bishop of Rome, advised, rather to conform themselves to the rest of the World in things so reasonable, then to offend mens mindes through needless singularity: Howbeit, always providing, That nevertheless in apparent peril of death, danger of siege, streights of persecution, fear of shipwrack, and the like exigents; no respect of times should cause this singular defence of true safety to be denied unto any. This of Leo did but confirm that sentence, whichc 1.614 Victor had many years before given, extending the same exception, as well unto places as times. That which St. Augustine speaketh of Women, hasting to bring their children to the Church when they saw danger, is a weak proof, That when necessity did not leave them so much time, it was not then permitted them neither to make a Church of their own home. Which an∣swer dischargeth likewise their example of a sick Jew, carried in a Bed to the place of Baptism, and not baptized at home in private. The casue why such kinde of Baptism barred men afterwards from entring into holy Orders, the reason wherefore it was objected against Novatian, in what respect, and how far forth it did disable, may be gathered by the Twelfth Canon, set down in the Council of Neocaesarea, after this manner. A man which hath been baptized in sickness, is not after to be ordained Priest. For it may be thought, That such do rather at that time, because they see no other remedy, then of a voluntary minde, lay hold on the Christian Faith, unless their true and sincere meaning be made afterwards the more manifest, or else the scarcity of others inforce the Church to admit them. They bring in Iustinians Imperial Consti∣tution, but to what purpose? seeing it onely forbiddeth men to have the Mysteries of God administred in their Private Chappels, lest under that pretence, Hereticks

should do secretly those things which were unlawful? In which consideration he there∣fore commandeth, that if they would use those private Oratories otherwise then onely for their private Prayers, the Bishop should appoint them a Clerk, whom they might entertain for that purpose. This is plain by latter Constitutions, made in the time of Leo:* 1.615 It was thought good (saith the Emperor) in their judgment which have gone before, that in Private Chappels none should celebrate the holy Com∣munion, but Priests belonging unto greater Churches. Which Order they took as it seemeth for the custody of Religion, lest men should secretly receive from Hereticks, in stead of the food, the ban: of their Souls, pollution in place of expiation.* 1.616 Again, Whereas a Sacred Canon of the Sixth Reverend Synod requireth Baptism, as others have likewise the holy Sacrifices and Mysteries, to be celebrated onely in ••emples hallowed for publick use, and not in private Oratories; which strict Decrees appear to have been made heretofore in regard of Hereticks, which entred closely into such mens houses as favored their opinions, whom, under colour of performing with them such Religious Offices, they drew from the soundness of true Religion: Now that perverse Opinions, through the Grace of Almighty God, are extinct and gone, the cause of former re∣straints being taken away we see no reason but that private Oratories may hence for∣ward enjoy that liberty, which to have granted them heretofore, had not been safe. In sum, all these things alledged are nothing, nor will it ever be proved while the World doth continue, but that the practice of the Church in cases of extream necessity, hath made for private Baptism always more then against it. Yea, Bap∣tism by any man in the case of necessity, was thea 1.617 voice of the whole World hereto∣fore. Neither is Tertullian, Epiphanius, Augustine, or any other of the Ancient against it. The boldness of such, as pretending Teclaes example, took openly up∣on them both Baptism, and all other Publick Functions of Priesthood. Tertullian severely controlleth, saying,b 1.618 To give Baptism is in truth the Bishops Right. After him it belongeth unto Priests and Deacons; but not to them without authority from him received. For so the honor of the Church requireth, which being kept, preserveth peace. Were it not in this respect, the Laity might do the same; all sorts might give, even as all sorts receive. But because Emulation is the Mother of Schisms, Let it content thee (which art of the order of Lay-men) to do it in necessity, when the state of time, or place, or person thereunto compelleth. For then is their boldness priviledged that help, when the circumstance of other mens dangers craveth it. What he granteth generally to Lay-persons of the House of God, the same we cannot suppose he denieth to any sort or sex contained under that name, unless himself did restrain the limits of his own speech; especially seeing that Tertullians rule of interpretation isb 1.619 els∣where, Specialties are signified under that which is general, because they are therein comprehended. All which Tertullian dothc 1.620 deny, is, That Women may be called to bear, or publickly take upon them to execute Offices of Ecclesiastical Order, whereof none but men are capable. As for Epiphanius, he striketh on the very self-same Anvil with Tertullian. And in necessity, if St. Augustine alloweth as much unto Laymen, as Tertullian doth, his not mentioning of Women, is but a slender proof that his meaning was to exclude Women. Finally, the Council of Carthage likewise, although it make no express submission, may be very well presumed willing to stoop, as other Positive Ordinances do, to the countermands of necessity. Judge therefore what the Antients would have thought, if in their days it had been heard, which is published in ours,d 1.621 that because, The Substance of the Sacrament doth chiefly depend on the Institution of God, which is the form, and as it were the life of the Sacra∣ment; therefore first, If the whole Institution be not kept, it is no Sacrament; and secondly, If Baptism be private, his Institution is broken, in as much as according to

the orders which he hath set for Baptism, it should be done in the Congregation; from whose Ordinance in this point, we ought not to swerve, although we know that infants should be assuredly damned without Baptism. O Sir, you that would spurn thus at such, as in case of so dreadful extremity should lie prostrate before your feet; you that would turn away your face from them at the hour of their most need; you that would dam up your ears, and harden your hearts as Iron, against the unresistable cries of Supplicants, calling upon you for mercy with terms of such invocation, as that most dreadful perplexity might minister, if God by miracle did open the mouths of Infants, to express their supposed necessity, should first imagine your self in their case, and them in yours. This done, let their Supplications proceed out of your mouth, and your answer out of theirs. Would you then contentedly hear,* 1.622 My Son, the Rites and Solemnities of Baptism must be kept; we may not do ill, that good may come of it; neither are Souls to be delivered from eternal death and condemnation; by breaking Orders which Christ hath set: Would you in their case your self be shaken off with these answers, and not rather embrace, inclosed with both your arms, a sentence, which now is no Gospel unto you, I will have Mercy, and not Sacrifice?* 1.623 To acknowledge Christs Institution, the ground of both Sacraments, I suppose, no Christian man will refuse: For it giveth them their very Nature, it appointeth the Matter whereof they consist, the Form of their Administration it teacheth; and it blesseth them with that Grace, whereby to us they are both Pledges and Instruments of life. Nevertheless, seeing Christs Institution containeth, besides that which maketh compleat the Essence or Nature, other things that onely are parts, as it were, of the Furniture of Sacraments; the difference between these two must unfold that which the general terms of indefinite speech would confound. If the place appoint∣ed for Baptism, be a part of Christ Institution, it is but his Institution as Sacrifice, Baptism his Institution as Mercy: In this case, He which requireth both Mercy and Sacrifice, rejecteth his own Institution of Sacrifice, where the Offering of Sacri∣fice would hinde: Mercy from being shewed: External Circumstances even in the holiest and highest actions, are but the lesser things of the Law,* 1.624 whereunto those actions themselves being compared, are the greater; and therefore as the greater are of such importance, that they must be done; so in that extremity before supposed if our account of the lesser which are not to be omitted, should cause omission of that which is more to be accounted of, were not this our strict obedience to Christs In∣stitution touching Mint and Cummin, a disobedience to his Institution concern∣ing Love? But sith no Institution of Christ hath so strictly tied Baptism to publick Assemblies, as it hath done all men unto Baptism; away with these merciless and bloody sentences, let them never be found standing in the Books and Writings of a Christian man; they favor not of Christ, nor of his most gracious and meek Spi∣rit, but under colour of exact obedience, they nourish cruelty and hardness of heart.

62. To leave Private Baptism therefore,* 1.625 and to come unto Baptism by Wo∣men, which they say a 1.626, is no more a Sacrament, then any other ordinary Washing or Bathing of a Mans Body: The reason whereupon, they ground their opinion herein is such, as making Baptism by Women void, because Women are no Mini∣sters in the Chruch of God, must needs generally annihilate the Baptism of all un∣to whom their conceit shall apply this exception, Whether it be in regard of Sex, of Quality, of Insufficiency, or whatsoever. For if want of Calling do frustrate Baptism, they that Baptize without Calling do nothing, be they Women or Men. To make Women Teachers in the House of God, were a gross absurdity, seeing the Apostle hath said,b 1.627 I permit not a Woman to teach. And again,c 1.628 Let your Women in Churches be silent. Those extraordinary gifts of speaking with Tongues and Prophecying, which God at that time did not onely bestow upon Men, but on Women also, made it the harder to hold them confined with private bounds. Whereupon the Apostles Ordinance was necessary against Womens public Ad∣mission to teach. And because, when Law hath begun some one thing or other

well, it giveth good occasion, either to draw by Judicious Exposition out of the very Law it self, or to annex to the Law by Authority and Jurisdiction, things of like conveniency; therefore Clement extendeth this Apostolick Constitution to Baptism.* 1.629 For (saith he) if we have denied them leave to teach, how should any man dispence with Nature, and make them Ministers of holy things; seeing this unskilful∣ness is a part of the Grecians impiety, which for the service of Women-Goddesses, have Women-Priests? I somewhat marvel, that Men which would not willingly be thought to speak or write, but with good conscience, dare hereupon openly a∣vouch Clement for a witness,* 1.630 That, as, when the Church began not onely to decline, but to fall away from the sincerity of Religion, it borrowed a number of other pro∣phanations of the Heathens; so it borrowed this, and would needs have Women-Priests, as the Heathens had; and that this was one occasion of bringing ••p••ism by Women into the Church of God. Is it not plain in their own eyes, that first by an evidence which forbiddeth Women to be Ministers of Baptism, they endeavor to shew how Women were admitted unto that Function in the wain and declina∣tion of Christian Piety. Secondly, That by an evidence, rejecting the Heathens, and condemning them of Impiety, they would prove such affection towards Hea∣thens, as ordereth the Affairs of the Church by the pattern of their example: And Thirdly, That out of an evidence which nameth the Heathens, as being in some part a reason why the Church had no Women-Priests, they gather, the Heathens to have been one of the first occasions why it had. So that through∣out every branch of this testimony, their issue is, Yea; and their evidence directly No. But to Womens Baptism in private, by occasion of urgent necessity, the reasons that onely concern Ordinary Baptism in publick, are no just prejudice; neither can we by force thereof, disprove the practice of those Churches which (necessity requiring) allow Baptism in private to be Administred by Women. We may not from Laws that prohibite any thing with restraint, conclude abso∣lute and unlimited prohibitions: Although we deny not, but they which utter∣ly forbid such Baptism, may have perhaps wherewith to justifie their orders against it. For, even things lawful area 1.631 well prohibited, when there is fear left they make the way to unlawful more easie. And it may be, the Liberty of Baptism by Women at such times, doth sometimes embolden the rasher sort to do it where no such necessity is. But whether of Permission besides Law, or in Pre∣sumption against Law they do it, is it thereby altogether frustrate, void, and as though it were never given? They which have not at the first their right Bap∣tism, must of necessity be Rebaptized, because the Law of Christ tieth all men to receive Baptism. Iteration of Baptism once given, hath been always thought a manifest contempt of that Ancient Apostolick Aphorism,b 1.632 One Lord, One Faith, One Baptism: Baptism not onely one, in as much as it hath every where the same Substance, and offereth unto all men the same Grace; but one also, for that it ought not to be received by any one man above once. We serve that Lord which is but one, because no other can be joyned with him: We embrace that Faith which is but one, because it admitteth no innovation: That Baptism we receive which is but one, because it cannot be received often. For how should we practice Iteration of Baptism, and yet teach, that we are by Baptism born a∣new: That by Baptism we are admitted unto the Heavenly Society of Saints, that those things be really and effectually done by Baptism, which are no more possible to be often done,c 1.633 then a man can naturally be often born, or civilly be often adopted into any ones Stock and Family! This also is the cause, why they that present us unto Baptism, are entituled for ever after, our Parents in God; and the reason why there we receive new names, in token, that by Baptism we are made new Creatures. As Christ hath therefore died, and risen from the dead but once; so that Sacrament, which both extinguisheth in him our former sin, and beginneth in us a new condition of life, is by one onely Actual Administration for ever available, according to that in the Nicene Creed, I believe one Baptism for

••emission of sins.* 1.634 And because second Baptism was ever abhorred in the Church of God, as a kinde of incestuous Birth, they that iterate Baptism, are driven under some pretence or other, to make the former Baptism void. Tertullian, the first that pro∣posed to the Church; Agrippinus the first in the Church that accepted, and against the use of the Church; Novatianus the first, that publickly began to practice Re∣baptization, did it therefore upon these two grounds; a true perswasion, that Bap∣tism is necessary; and a false, that the Baptism which others administred was no Baptism. Novatianus his conceit was, that none can administer true Baptism, but the true Church of Jesus Christ; that he and his followers alone, were the Church; and for the rest, he accounted then wicked and prophane persons, such as by Bap∣tism could cleanse no man, unless they first did purifie themselves, and reform the faults wherewith he charged them.* 1.635 At which time, St. Cyprian with the greatest part of Affrican Bishops, because they likewise thought, that none but onely the true Church of God can Baptize; and were of nothing more certainly perswaded, then that Hereticks are as rotten Branches cut off from the Life and Body of the true Church, gathered hereby, That the Church of God both may with good con∣sideration, and ought to reverse that Baptism which is given by Hereticks. These held and practised their own opinion, yet with great protestations often made, that they neither loved awhit, the less, nor thought in any respect the worse of them that were of a contrary minde. In requital of which ingenuous moderation, the rest that withstood them, did it in peaceable sort, with very good regard had of them, as of men in Error, but not in Heresie. The Bishop of Rome against their Novelties, up∣held, as beseemed him, the ancient and true Apostolick Customs, till they which unadvisedly before had erred, became in a manner alla 1.636 reconciled friends unto Truth, and saw that Heresie in the Ministers of Baptism, could no way evacuate the force thereof:b 1.637 Such Heresie alone excepted, as by reason of unsoundness in the highest Articles of Christian Faith, presumed to change, and by changing to main the Sub∣stance, the Form of Baptism, in which respect, the Church did neither simply disannul, nor absolutely ratifie Baptism by Hereticks. For the Baptism which Nova∣rianists gave, stood firm, whereas they whomc 1.638 Samosotenians had baptized, were rebaptized. It was likewise ordered in the Council of Arles,d 1.639 That if any Arian did reconcile himself to the Church, they should admit him without new Baptism, un∣less by examination they found him not baptized in the Name of the Trinity. Dionysius, Bishop of Alexandriae 1.640, maketh report, how there live under him a man of good reputation, and of very ancient continuance in that Church, who be∣ing present at the Rites of Baptism, and observing with better consideration then ever before, what was there done, came, and with weeping submission craved of his Bishop, not to deny him Baptism, the due of all which profess Christ, seeing it had been so long sithence his evil hap to be deceived by the fraud of Hereticks, and at their hands (which till now, he never throughly and duly weighed) to take a Baptism full fraught with blasphemous impieties; a Baptism in nothing like unto that which the true Church of Christ useth. The Bishop was greatly moved thereat, yet durst not adventure to Rebaptize, but did the best he could to put him in good comfort, using much perswasion with him not to trouble himself with things that were past and gone, nor after so long continuance in the Fellowship of Gods people, to call now in question his first entrance. The poor man that law himself in this sort answered, but not satisfied, spent afterwards his life in continual perplexity, whereof the Bishop remained fearful to give release; perhaps too fearful, if the Baptism were such as his own Declaration importeth. For that, the substance where∣of was rotten at the very first, is never by tract of time able to recover soundness. And where true Baptism was not before given, the case of Rebaptization is clear. But by this it appeareth, that Baptism is not void in regard of Heresie; and there∣fore much less through any other Moral defect in the Minister thereof. Under which second pretence, Do••atists notwithstanding, took upon them to make frustrate

the Churches Baptism, and themselves to Rebaptize their own sry. For whereas some forty years after the Martyrdom of Blessed Cyprian, the Emperor Dioclesian began to persecute the Church of Christ;* 1.641 and for the speedier abolishment of their Religion, to burn up their Sacred Books; there were in the Church it self Traditors, content to deliver up the Books of God by composition, to the end, their own lives might be spared. Which men growing thereby odious to the rest, whose constancy was greater; it fortuned that after, when one Caecilian was ordained Bishop in the Church of Carthage, whom others endeavored in vain to defeat by excepting against him as a Traditor, they whose accusations could not prevail, desperately joyned themselves in one, and made a Bishop of their own crue, accounting from that day forward, their Faction, the onely true and sincere Church. The first Bishop on that part, was Majorinus, whose Successor Donatus, being the first that wrote in defence of their Schism, the Birds that were hatched before by others, have their names from him. Arians and Donatists began both about one time. Which He∣resies according to the different strength of their own sinews, wrought as hope of success led them; the one with the choicest wits, the other with the multitude, so far, that after long and troublesome experience, the perfectest view men could take or both, was hardly able to induce any certain determinate resolution, whether Er∣ror may do more by the curious subtilty of sharp Discourse, or else by the meer ap∣pearance of zeal and devout affection; the latter of which two aids, gave Donatists, beyond all mens expectation, as great a sway as ever any Schism or Heresie had within that reach of the Christian World, where it bred and grew; the rather per∣haps, because the Church which neither greatly feared them, and besides had neces∣sary cause to bend it self against others that aimed directly at a far higher mark, the Deity of Christ, was contented to let Donatists have their course, by the space of Threescore years and above, even from Ten years before Constantine, till the time that Optatus,* 1.642 Bishop of Nilevis, published his Books against Parmenian. During which term, and the space of that Schisms continuance afterwards, they had, be∣sides many other Secular and Worldly means to help them forward, these special ad∣vantages. First, the very occasion of their breach with the Church of God, a just hatred and dislike of Traditors, seemed plausible; they easily perswaded their hear∣ers, that such men could not be holy as held communion and fellowship with them that betrayed Religion. Again, when to dazle the eyes of the simple, and to prove, that it can be no Church which is not holy, they had in shew and sound of words the glorious pretence of the Creed Apostolick, I believe the holy Catholick Church: We need not think it any strange thing that with the multitude they gain credit. And avouching that such as are not of the true Church, can administer no true Baptism, they had for this point whole Volums of St. Cyprians own writing, together with the judgment of divers Affrican Synods, whose sentence was the same with his. Whereupon, the Fathers were likewise in defence of their just cause very greatly prejudiced, both for that they could not inforce the duty of mens communion with a Church, confest to be in many things blame-worthy, unless they should often∣times seem to speak as half-defenders of the faults themselves, or at the least not so vehement accusers thereof, as their adversaries; And to withstand it••ration of Bap∣tism, the other Branch of the Donatists Heresie was impossible, without manifest and profest rejection of Cyprian, whom the World universally did in his life time, admire as the greatest among Prelates, and now honor as not the lowest in the Kingdom of Heaven. So true we finde it by experience of all Ages in the Church of God, that the teachers error is the peoples tryal, harder and heavier by so much to bear, as he is in worth and regard greater, that mis-perswadeth them. Although there was odds between Cyprians cause and theirs, he differing from others of sounder understand∣ing in that point, but not dividing himself from the Body of the Church by Schism, as did the Donatists. For which cause,* 1.643 saith Vincentius, Of one and the same opini∣on we judge (which may seem strange) the Authors Catholick, and the followers here∣tical: we acquit the Masters, and condemn the Scholars; they are Heirs of Heaven which have writen those Books, the defenders whereof, are trodden down to the pit of Hell. The Invectives of Catholick Writers therefore against them, are sharp; the words of* 1.644 Imperial Edicts by Honorius and Theodosius, made to bridle them

very bitter, the punishments severe in revenge of their folly. Howbeit, for fear (as we may conjecture) lest much should be derogated from the Baptism of the Church, and Baptism by Donatists be more esteemed of then was meet; if on the one side, that which Hereticks had done ill, should stand as good; on the other side, that be reversed which the Catholick Church, had well and religiously done; divers better minded then advised men, thought it fittest to meet with this inconvenience, by Rebaptising Donatists, as well as they Rebaptized Catho∣licks.* 1.645 For stay whereof, the same Emperors saw it meet to give their Law a double edge, whereby it might equally, on both sides, cut off not onely Hereticks which Rebaptized, whom they could pervert; but also Catholick and Christian Priests which did the like unto such as before had taken Baptism at the hands of Here∣ticks, and were afterwards reconciled to the Church of God. Donatists were therefore, in process of time, though with much ado, wearied, and at the length worn out by the constancy of that Truth which reacheth, that evil Ministers of good things are as Torches, a Light to others, a Waste to none but themselves onely; and that the soulness of their hands, can neither any whit impair the Ver∣tue, nor stain the Glory of the Mysteries of Christ. Now that which was done a∣miss by vertuous and good men, as Cyprian carried aside with hatred against Heresie; and was secondly followed by Donatists, whom Envy and Rancor, covered with shew of Godliness, made obstinate to cancel whatsoever the Church did in the Sacrament of Baptism; hath of latter days, in another respect, far different from both the former, been brought freshly again into practice. For the Anabaptist Rebaptizeth, because, in his estimation, the Baptism of the Church is frustrate, for that we give it unto Infants which have not Faith; whereas, according unto Christs Institution, as they conceive it, true Baptism should always presuppose Actual Belief in Receivers, and is otherwise no Baptism. Of these three Errors, there is not any but hath been able, at the least, to alledge in defence of it self, many fair probabilities. Notwithstanding, sith the Church of God hath hitherto always constantly maintained, that to Rebaptize them which are known to have received true Baptism is unlawful; that if Baptism seriously be administred in the same Element, and with the same form of words which Christs Institution teach∣eth, there is no other defect in the World that can make it frustrate, or deprive it of the Nature of a true Sacrament: And lastly, That Baptism is onely then to be re-adminstred, when the first delivery thereof is void, in regard of the fore-alledged imperfections, and no other: Shall we now in the case of Baptism, which having both for matter and form, the substance of Christs Institution, is by a fourth sort of men voided, for the onely defect of Ecclesiastical Authority in the Minister, think it enough, that they blow away the force thereof, with the bare strength of their very breath, by saying, We take such Baptism to be no more the Sa∣crament of Baptism, then any other ordinary Bathing to be a Sacrament?* 1.646 It behoveth generally all sorts of men to keep themselves within the limits of their own vocati∣on. And seeing God, from whom mers several degrees and pre-eminences do proceed, hath appointed them in his Church, at whose hands his pleasure is, that we should receive both Baptism, and all other publick medicinable helps of Soul, perhaps thereby the more to settle our hearts in the love of our ghostly superiors, they have small cause to hope that with him their voluntary services will be accept∣ed, who thrust themselves into Functions, either above their capacity, or besides their place, and over-boldly intermeddle with Duties, whereof no charge was ever give them, They that in any thing exceed the compass of their own order, do as much as in them lieth, to dissolve that Order which is the Harmony of Gods Church. Suppose therefore, that in these and the like considerations, the Law did utterly prohibite Baptism to be administred by any other, then persons there∣unto solemnly consecrated, what necessity soever happen; Are not* 1.647 many things firm being done, although in part done otherwise then Positive Rigor and Strict∣ness did require? Nature, as much as is possible, inclineth unto validities and pre∣servations. Dissolutions and Nullities of things done are not onely not favored, but hated, when other urged without cause, or extended beyond their reach: If therefore at any time it come to pass, that in reaching publickly or private∣ly,

in delivering this Blessed Sacrament of Regeneration, some unsanctified hand, contrary to Christs supposed Ordinance, do intrude it self to execute that, where∣unto the Laws of God and his Church have deputed others, Which of these two opinions seemeth more agreeable with Equity, outs that disallow what is done amiss, yet make not the force of the Word and Sacraments, much less their na∣ture and very substance to depend on the Ministers authority and calling, or elsea 1.648 theirs which defeat, disannul, and annihilate both, in respect of that one onely per∣sonal defect, there being not any Law of God, which saith, That if the Minister be incompetent, his Word shall be no Word, his Baptism no Baptism? He which teacheth, and is not sent, loseth the reward, but yet retaineth the name of a Teacher: His usurped actions have in him the same nature which they have in others, although they yield him not the same comfort. And if these two cases be Peers, the case of Doctrine, and the case of Baptism both alike; sith no defect in their vocation that teach the Truth, is able to take away the benefit thereof from him which hear∣eth, Wherefore should the want of a lawful calling in them that Baptize, make Baptism to be vain?b 1.649 They grant, that the Matter and the Form in Sacraments are the onely parts of Substance, and that if these two be retained, albeit other things besides be used which are inconvenient, the Sacrament notwithstanding is administred, but not sincerely. Why persist they not in this opinion? when by these fair speeches, they have put us in hope of agreement? Wherefore sup they ••up their words again, interlacing such frivolous Interpretations and Glosses as disgrace their Sentence? What should move them, having named the Matter and the Form of the Sacrament, to give us presently warning,c 1.650 that they mean by the Form of the Sacrament, the Institution; which Exposition darkneth whatsoever was before plain? For whereas in common understanding, that Form, which added to the Element, doth make a Sacrament, and is of the outward substance thereof, containeth onely the words of usual Application, they set it down (lest common Dictionaries should deceive us) that the Form doth signifie in their Language, the Institution; which Institution in truth, comprehendeth both Form and Matter. Such are their fumbling shifts to inclose the Ministers vocation within the compass of some essential part of the Sacrament. A thing that can never stand with sound and sin∣cere construction. For what if thed 1.651 Minister be no circumstance, but a subordinate efficient cause in the work of Baptism? What if the Ministers Vocation be a Mattere 1.652 of perpetual necessity, and not a Ceremony variable as times and occasions require? What if his calling be a principal part of the Institution of Christ? Doth it therefore follow, that the Ministers authority isf 1.653 of the Substance of the Sacrament, and as in∣cident into the nature thereof, as the Matter and the Form it self, yea, more incident? For whereas in case of necessity, the greatest amongst them professeth the change of the Element of Water lawful, and others which like not so well this opinion, could be better content, that voluntarily the words of Christs Institution were altered, and Men baptized in the Name of Christ, without either mention made of the Father, or of the Holy Ghost; nevertheless, in denying that Baptism administred by private persons ought to be reckoned of as a Sacrament, they both agree. It may therefore please them both to consider, That Baptism is an Action in part Moral, in part Ecclesiastical, and in part Mystical: Moral, as being a duty which men per∣form towards God; Ecclesiastical, in that it belongeth unto Gods Church as a publick duty: Finally, Mystical, if we respect what God doth thereby intend to work. The greatest Moral perfection of Baptism consisteth in mens devout obedi∣ence to the Law of God, which Law requireth both the outward act or thing done, and also that Religious affection which God doth so much regard, that without it, whatsoever we do, is ••tateful in his sight, who therefore is said to respect Adverbs, more then Verbs, because the end of his Law, in appointing what we shall do, is

our own Perfection; which Perfection consisteth chiefly in the vertuous disposition of the Minde, and approveth it self to him, not by doing, but by doing well. Wherein appeareth also, the difference between Humane and Divine Laws; the one of which two are content with Opus operatum, the other require Opus operantis; the one do but claim the Deed, the other, especially the Minde. So that accord∣ing to Laws, which principally respect the heart of Men, Works of Religion being not religiously performed, cannot Morally be perfect. Baptism as an Ecclesiastical work, is for the manner of performance, ordered by divers Ecclesiastical Laws, pro∣viding, That as the Sacrament it self, is a gift of no mean worth; so the Ministery thereof, might in all circumstances, appear to be a Function of no small regard. All that belongeth to the Mystical Perfection of Baptism outwardly, is the Element, the Word, and the serious Application of both, unto him which receiveth both; whereunto, if we add that secret reference which this action hath to li••e and remission of sins, by vertue of Christs own compact solemnly made with his Church, to ac∣complish fully the Sacrament of Baptism, there is not any thing more required. Now put the Question, Whether Baptism, Administred to Infants, without my Spi∣ritual Calling, be unto them both a true Sacrament, and an effectual instrument of Grace; or else an act of no more account, then the ordinary Washings are. The sum of all that can be said to defeat such Baptism, is, That those things which have no Being, can work nothing; and that Baptism, without the power of Ordination, is, as a Judgment without sufficient Jurisdiction, void, frustrate, and of no effect. But to this we answer, That the Fruit of Baptism dependeth onely upon the Covenant which God hath made: That God by Covenant requireth in the elder sort, Faith and Baptism; in Children, the Sacrament of Baptism alone, whereunto he hath also given them right by special priviledge of Birth, within the bosom of the holy Church: That infants therefore, which have received Baptism compleat, as touch∣ing the Mystical Perfection thereof, are by vertue of his own Covenant and Pro∣mise cleansed from all sin; for as much as all other Laws, concerning that which in Baptism is either Moral or Ecclesiastical, do binde the Church which giveth Baptism, and not the Infant which receiveth it of the Church. So that if any thing be there∣in amiss, the harm which groweth by violation of holy Ordinances, must altoge∣ther rest, where the Bonds of such Ordinances hold. For, that in actions of this na∣ture, it fareth not as in Jurisdictions, may somewhat appear by the very opinion which men have of them. The nullity of that which a Judge doth by way of Autho∣rity without Authority, is known to all men, and agreed upon with full consent of the whole World, every man receiveth it as a general Edict of Nature; whereas the nullity of Baptism, in regard of the like defect, is onely a few mens new un∣grounded, and as yet unapproved imagination. Which difference of generality in mens perswasions on the one side, and their paucity whose conceit leadeth them the other way, hath risen from a difference easie to observe in the things themselves. The exercise of unauthorised Jurisdiction is a grievance unto them that are under it, whereas they that without Authority presume to Baptize, offer nothing but that which to all men is good and acceptable. Sacraments are food, and the Ministers thereof, as Parents, or as Nurses; at whose hands when there is necessity, but no pos∣sibility of receiving it, if that which they are not present to do in right of their Office, be of pity and compassion done by others; shall this be thought turn Ce∣lestial Bread into Gravel, or the Medicine of Souls into Poyson? Jurisdiction is a yoke, which Law hath imposed on the necks of men in such sort, that they must en∣dure it for the good of others, how contrary soever it be to their own particular ap∣petites and inclinations: Jurisdiction bridleth men against their wills; that which a Judge doth, prevails by vertue of his very Power; and therefore, not without great reason, except the Law hath given him Authority, whatsoever he doth, vanisheth. Baptism on the other side, being a favor which it pleaseth God to bestow, a benefit of Soul to us that receive it, and a Grace, which they that deliver, are but as meer Vessels, either appointed by others, or offered of their own accord to this Service; of which two, if they be the one, it is but their own honor, their own offence to be the other: Can it possibly stand with* 1.654 Equity and Right, That the faultiness of their presumption in giving Baptism, should be able to prejudice us, who by taking

Baptism have no way offended? I know there are many Sentences found in the Books and writings of the Ancient Fathers, to prove both Ecclesiastical and also Moral defects in the Minister of Baptism, a bar to the Heavenly benefit thereof, Which Sentences we always so understand,* 1.655 as Augustine understood in a case of like nature, the words of St. Cyprian. When Infants baptized, were, after their Parents revolt, carried by them in arms to the Stews of Idols, those wretched Creatures, as St. Cyprian thought, were not onely their own ruine, but their Childrens also: Their Children, whom this their Apostasie prophaned, did lose what Christian Baptism had given them being newly born. They lost (saith St. Augustine) the Grace of Bap∣tism, if we consider to what their Parents impiety did tend; although the Mercy of God preserved them, and will also in that dreadful day of account give them favor∣able audience, pleading in their own behalf: The harm of other mens perfidiousness, it lay not in us to avoid. After the same manner, whatsoever we read written, if it sound to the prejudice of Baptism, through any either Moral or Ecclesiastical de∣fect therein, we construe it, as Equity and Reason teacheth, with restraint to the offender onely; which doth, as far as concerneth himself, and them which wittingly concur with him, make the Sacrament of Godfruitless. St. Augustines doubtfulness, Whether Baptism by a Lay man may stand, or ought to be readministred, * 1.656 should not be mentioned by them which presume to define peremptorily of that, wherein he was content to profess himself unresolved. Albeit, in very truth, his opinion is plain enough; but the manner of delivering his judgment being modest, they make of a vertue, an imbecillity, and impute his calmness of speech to an irresoluti∣on of minde. His Disputation in that place, is against Parmenian, which held, That a Bishop, or a Priest, if they fall into any Heresie, do thereby lose the Power which they had before to Baptize; and that therefore Baptism by Hereticks, is meerly void. For answer whereof, he first denieth, That Heresie can more deprive men of power to Baptize others, then it is of force to take from them their own Baptism: And in the second place, he farther addeth, That if Hereticks did lose the power which before was given them by Ordination, and did therefore unlawfully usurp as oft as they took upon them to give the Sacrament of Baptism, it followeth not, That Baptism, by them administred without Authority, is no Baptism. For then, what should we think of Baptism by Laymen, to whom Authority was never given? I doubt (saith St. Augustine) whether any man which carrieth a vertuous and godly minde, will affirm, That the Baptism which Laymen do in case of necessity ad∣minister, should be iterated, For to do it unnecessarily, is to execute another mans of∣fice; necessity urging, to do it is then either no fault at all (much less so grievous a crime,* 1.657 that it should deserve to be termed by the name of Sacriledge,) or, if any, a very pardonable fault. But suppose it even of very purpose usurped and given unto any man, by every man that listeth; yet that which is given, cannot possibly be denied to have been given, how truly soever we may say, it hath not been given lawfully. Unlawful Usurpa∣tion, a penitent Affection must red••ess. If not, the thing that was given, shall remain to the hurt and detriment of him, which unlawfully either administred, or received the same; yet so, that in this respect it ought not to be reputed, as if it had not at all been given. Whereby we may plainly perceive, that St. Augustine was not himself un∣certain what to think, but doubtful, Whether any well-minded man, in the whole World, could think otherwise then he did. Their* 1.658 Argument taken from a stoin Seal, may return to the place out of which they had it, for it helpeth their cause nothing. That which men give or grant to others, must appear to have proceeded of their own accord. This being manifest, their Gifts and Grants are thereby made effectual, both to bar themselves from revocation, and to assecure the right they have given. Wherein, for further prevention of mischiefs that otherwise might grow by the malice, treachery, and fraud of men, it is both equal and meet, that the strength of Mens Deeds, and the Instruments which declare the same, should strictly depend upon divers Solemnities, whereof there cannot be the like reason in things that pass between God and us; because sith we need not doubt, lest the

Treasures of his Heavenly Grace, should, without his consent, be past by forged conveyances; nor lest he should deny at any time his own acts, and seek to revoke what hath been consented unto before: As there is no such fear of danger through deceit and falshood in this case, so neither hath the circumstance of mens persons that waight in Baptism; which for good and just considerations in the custody of Seals of office, it ought to have. The Grace of Baptism cometh by Donation from God alone: That God hath committed the Ministery of Baptism unto special men, it is for orders sake in his Church, and not to the end, that their Authority might give being, or add force to the Sacrament it self. That Infants have right to the Sacrament in Baptism, we all acknowledge. Charge them we cannot, as guilful and wrongful possessors of that, whereunto they have right by the manifest will of the Donor, and are not parties unto any defect or disorder in the manner of receiving the same. And if any such disorder be, we have sufficiently before de∣clared, That delictum cum capite semper ambulat, mens own faults are their own harms. Wherefore, to countervail this and the like mischosen resemblances, with that which more truly and plainly agreeth; the Ordinance of God, concerning their Vocation that minister Baptism, wherein the Mystery of our Regeneration is wrought, hath thereunto the same Analogy, which Laws of Wedlock have to our first Nativity and Birth: So that if Nature do effect procreation, notwithstanding the wicked viola∣tion and breach even of Natures Law, made that the entrance of all mankinde into this present World might be without blemish; may we not justly presume, that Grace doth accomplish the other, although there be faultiness in them that transgress the Order which our Lord Jesus Christ hath established in his Church? Some Light may be borrowed from Circumcision, for Explication of what is true in this question of Baptism. Seeing then, that even they which condemn Zipporah the Wife of Moses,* 1.659 for taking upon her to Circumcise her son, a thing necessary at that time for her to do, and as I think very hard to reprove in her, considering how Moses, because himself had not done it sooner, was therefore stricken by the hand of God, neither could in that extremity perform the Office; whereupon, for the stay of Gods indignation, there was no choice, but the action must needs fall into her hands; whose fact therein, whether we interpret, as some have done, that being a Midianite, and as yet not so throughly acquainted with the Jewish Rites, it much discontented her, to see her self, through her Husbands oversight, in a Matter of his own Religion, brought unto these perplexities and straights; that either she must now endure him perishing be∣fore her eyes, or else wound the flesh of her own Childe; which she could not do, but with seme indignation shewed, in that she fumingly, both threw down the fore∣skin at his feet, and upbraided him with the cruelty of his Religion: Or, if we better like to follow their more judicious Exposition, which are not inclinable to think, that Moses was matched like Socrates, nor that Circumcision could now in Eleazar, be strange unto her, having had Gersons her elder son before circumcised, nor that any occasion of ch••ler could rise from a spectacle of such misery, as dotha 1.660 naturally move Compassion, and not Wrath; nor that Zipporah was so impious, as in the visible presence of Gods deserved Anger, to storm at the Ordinance and Law of God; not that the words of the History it self, can inforce any such affection; but do onely de∣clare how after the act performed, she touched the feet of Moses, saying,b 1.661 Sponsus tu mihi as sanguinum, Thou art unto me an Husband of Blood; which might be very well, the one done, and the other spoken, even out of the slowing abundance of commise∣ration and love, to signifie, with hands laid under his feet, That her tender affection towards him, had caused her thus to forget Woman-hood, to lay all Motherly affecti∣on

aside, and to redeem her Husband out of the hands of Death, with effusion of Blood: The sequel thereof, take it which way you will, is a plain Argument, That God was satisfied with that she did, as may appeal by his own Testimony, declaring, How there followed in the person of Moses, present release of his grievous punishment upon her speedy discharge of that duty, which by him neglected, had offended God; even, as after execution of Justice by the hands of Phineas,* 1.662 the Plague was immediate∣ly taken away, which former impunity of sin had caused; In which so manifest and plain cases, not to make that a reason of the event, which God himself hath set down as a reason, were falsly to accuse whom he doth justifie, and without any cause to tra∣duce what we should allow; yet seeing, they which will have it a breach of the Law of God, for her to circumcise in that necessity, are not able to deny, but Cir∣cumcision being in that very manner performed, was to the innocent Childe which received it, true Circumcision; why should that defect, whereby Circumcision was so little wealmed, be to Baptism a deadly wound? These Premises therefore remaining, as hitherto they have been laid, because the Commandment of our Saviour Christ, which committeth joyntly to Publick Ministers, both Doctrine and Baptism,* 1.663 doth no more, by linking them together, import, That the Nature of the Sacrament de∣pendeth on the Ministers Authority and Power to Preach the Word, then the force and vertue of the Word doth on Licence to give the Sacrament; and considering, that the Work of External Ministery in Baptism, is onely a pre-eminence of honor, which they that take to themselves, and are not thereunto called as Aaron was, do but themselves in their own persons, by means of such usurpation, Incur the just blame of disobedience to the Law of God; father also, in as much as it stand∣eth with no reason, That Errors grounded on a wrong interpretation of other Mens Deeds, should make frustrate whatsoever is misconceived; and that Baptism by Women, should cease to be Baptism, as oft as any Man will thereby gather, That Children which die unbaptized are damned; which opinion, if the Act of Baptism administred in such manner, did inforce, it might be sufficient cause of disliking the same, but none of defeating or making it altogether void: Last of all, whereas gene∣ral and full consent of the godly-learned in all ages, doth make for Validity of Baptism; yea, albeit administred in private, and even by Women; which kinde of Baptism, in case of necessity, divers Reformed Churches do both allow and de∣fend; some others which do not defend, tolerate; few, in comparison, and they without any just cause, do utterly disannul and annihilate: Surely, howsoever through defect on either side, the Sacrament may be without Fruit, as well in some cases to him which receiveth, as to him which giveth it; yet no disability of either part can so far make it frustrate and without effect, as to deprive it of the very Nature of true Baptism, having all things else which the Ordinance of Christ re∣quireth. Whereupon we may consequently infer, That the Administration of this, Sacrament by private persons, be it lawful or unlawful, appeareth not as yet to be meerly void.

* 1.66463. All that are of the Race of Christ, the Scripture nameth them, Children of the Promise, which God hath made. The Promise of Eternal Life, is the Seed of the Church of God. And because there is no attainment of life, but through the onely begotten Son of God, nor by him otherwise then being such as the Creed Apostolick describeth; it followeth, That the Articles thereof, are Principles neces∣sary for all men to subscribe unto, whom by Baptism the Church receiveth into Christs School. All Points of Christian Doctrine are either demonstrable Con∣clusions, or demonstrative Principles. Conclusions having strong and invincible Proofs, as well in the School of Jesus Christ, as elswhere. And Principles be Grounds, which require no Proof in any kinde of Science, because it sufficeth, if either ther certainty be evident in it self, or evident by the light of some higher knowledge; and

in it self, such, as no mans knowledge is ever able to overthrow. Now the princi∣ples whereupon we do build our souls, have their evidence where they had their ori∣ginal; and as received from thence, we adore them, we hold them in reverend admiration, we neither argue nor dispute about them, we give unto them that assent which the Oracles of God require. We are not therefore ashamed of the Gospel of our Lord Jesus Christ, because miscreants in scorn have upbraided us, That the highest point of our Wisdom, is Belief.* 1.665 That which is true, and neither can be disceined by Sense, not concluded by meer Natural Principles, must have Principles of revealed Truth whereupon to build it self, and an habit of Faith in us, wherewith Principles of that kinde are apprehended. * 1.666The Mysteries of our Re∣ligion are above the reach of our Understanding, above discourse of Mans Reason, above all that any Creature can comprehend. Therefore the first thing required of him, which standeth for admission into Christs Family, is Belief. Which Belief consisteth not so much in knowledge, as in acknowledgment of all things that Hea∣venly Wisdom revealeth; the Affection of Faith is above her reach, her Love to God-ward above the comprehension which the hath of God. And because onely for Believers all things may be done, He which is Goodness it self, loveth them above all. Deserve we then the love of God, because we believe in the Son of God? What more opposite then Faith and Pride? When God had created all things, he looked upon them, and loved them, because they were all as himself had made them. So the true Reason wherefore Christ doth love Believers, is, Because their belief is the gift of God,* 1.667 a gift then which flesh and blood in this World cannot possibly receive a greater. And as to love them, of whom we re∣ceive good things, is Duty, because they satisfie our desires in that which else we should want; so to love them on whom we bestow, is Nature, because in them we behold the effects of our own vertue. Seeing therefore no Religion enjoyeth Sa∣craments, the signs of Gods love, unless it have also that Faith whereupon the Sacraments are built, could there be any thing more convenient then that our first admittance to the Actual Receit of his Grace in the Sacrament of Baptism,* 1.668 should be consecrated with profession of Belief; which is to the Kingdom of God as a Key, the want whereof excludeth Infidels, both from that and from all other saving Grace: We finde by experience, that although Faith be an Intellectual Habit of the Minde, and have her Seat in the Understanding, yet an evil Moral Disposition, obstinately wedded to the love of darkness, dampeth the very Light of Heavenly Illumination, and permitteth not the Minde to see what doth shine be∣fore it. Men are lovers of pleasure, more then lovers of God. Their assent to his saving Truth, is many times with-held from it, not that the Truth is too weak to perswade, but because the stream of corrupt affection carrieth them a clean contrary way. That the Minde therefore may abide in the Light of Faith, there must abide in the Will as constant a resolution to have no fellowship at all with the vanities and works of darkness. Two Covenants there are which Christian men (saith Isidor) do make in Baptism,* 1.669 the one concerning relinquishment of Satan, the other touching Obedience to the Faith of Christ. In like sort St. Ambrose, He which is baptized, forsaketh the Intellectual Pharaoh, the Prince of this World, saying, Abrenuncio; Thee, O Satan, and thy Angels, thy works and thy man∣dates, I forsake utterly. Tertullian having speech of wicked spirits: These (saith he) are the Angels which we in Baptism renounce.a 1.670 The Declaration ofIustin the Martyr concerning Baptism, sheweth how such as the Church in those days did baptize, made profession of Christian Belief, and undertook to live accordingly. Neither do I think it a matter easie for any man to prove, that ever Baptism did use to be administred without Interrogatories of these two kindes. Whereuntob 1.671 St. Peter (as it may be thought) alluding, hath said, That the Baptism which saveth us, is not (as Legal Purifications were) a cleansing of the flesh from out∣ward impurity, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Interrogative tryal of a good conscience towards God.

64. Now the fault which they finde with us concerning Interrogatories,* 1.672 is, our moving of these Questions unto Infants which cannot answer them, and the answer∣ing of them by others as in their names. The Anabaptist hath many pretences to scorn at the baptism of Children: First, Because the Scriptures, he saith, do no where give Commandment to Baptize Infants: Secondly, For that, as there is no Commandment, so neither any manifest example, shewing it to have been done either by Christ, or his Apostles: Thirdly, In as much as the Word Preached, and the Sacraments, must go together; they which are not capable of the one, are no fit receivers of the other: Last of all, sith the Order of Baptism continued from the first beginning, hath in it those things which are unfit to be applied unto Sucking Children; it followeth in their conceit, That the Baptism of such is no Baptism, but plain mockery. They with whom we contend, are no enemies to the Baptism of Infants; it is not their desire, that the Church should hazard so many Souls, by letting them run on till they come to ripeness of understanding, that so they may be converted, and then baptized, as Infidels heretofore have been; they bear not towards God so unthankful mindes, as not to acknowledge it even amongst the greatest of his endless mercies, That by making us his own possession so soon, many advantages which Satan otherwise might take are prevented, and (which should be esteemed a part of no small happiness) the first thing whereof we have occasion to take notice, is, How much hath been done already to our great good, though altogether without our knowledge: The Baptism of Infants, they esteem as an Ordinance which Christ hath instituted, even in special love and favor to his own people: They deny not the practice thereof accordingly to have been kept, as derived from the hands, and continued from the days of the Apostles themselves unto this present; onely it pleaseth them not, That to Infants there should be In∣terrogatories proposed in Baptism. This they condemn as foolish, toyish, and pro∣fane mockery: But are they able to shew, that ever the Church of Christ had any Publick Form of Baptism without Interrogatories; or, that the Church did ever use at the Solemn Baptism of Infants, to omit those Questions as needless in this case? * 1.673 Ioniface, a Bishop in St. Augustines time, knowing, That the Church did Univer∣sally use this Custom of Baptising Infants with Interrogatories, was desirous to learn from St. Augustine, the true cause and reason thereof. If (saith he) I should see before thee a young infant, and should ask of thee, whether that Infant when he cometh unto riper age, will be honest and just, or no; Thou wouldst answer (I know) that to tell in these things what shall come to pass, is not in the power of Mortal Man. If I should ask, What good or evil such an infant thinketh? Thine answer hereunto must needs be again with the like uncertainty. If them neither canst promise for the time to come, nor for the present pronounce any thing in this case; How is it, that when such are brought unto Baptism, their Parents there undertake what the Childe shall afterwards do? Yea, they are not doubtful to say, It doth that which is impossible to be done by Infants. At the least there is no man precisely able to affirm it done. Vonchsafe me hereunto some short answer, such as not onely may press me with the bare authority of Custom, but also instruct me in the cause thereof. Touching which difficulty, whether it may truly be said for Infants, at the time of their Baptism, That they do believe; the effect of St. Angustines answer is, Yea, but with this distinction,* 1.674 a present Actual habit of Faith there is not in them; there is delivered unto them that Sacrament, a part of the due celebration whereof consisting in answering to the Articles of Faith, because the habit of Faith, which afterwards doth come with years, is but a farther build∣ing up of the same edifice, the first foundation whereof was laid by the Sacrament of Baptism. For that which there we professed without any understanding, when we afterwards come to acknowledge, do we any thing else, but onely bring unto ripe∣ness, the very Seed that was sown before? We are then Believers, because then we begun to be that which process of time doth make perfect. And till we come to Actual Belief, the very Sacrament of Faith is a shield as strong as after this the Faith of the Sacrament against all contrary Internal Powers. Which, whosoever doth think impossible, is undoubtedly farther off from Christian Belief, though he be Baptized, then are these Innocents, which at their Baptism, albeit they have no con∣ceit cogitation of Faith, are notwithstanding pure, and free from all opposite cogi∣tations,

whereas the other is not free. If therefore without any fear or scruple, we may account them, and term them Believers onely for their outward professions sake, which inwardly are farther from Faith then Infants, Why not Infants much more at the time of their solemn Initiation by Baptism, the Sacrament of Faith, where∣unto they not onely conceive nothing opposite, but have also thata 1.675 Grace given them, which is the first and most effectual cause out of which our belief groweth? In sum, the whole Church is a multitude of Believers, all honored with that title, even Hypocrites for their Professions sake, as well as Saints, because of their in∣ward sincere perswasion, and Infants as being in the first degree of their ghostly motions towards the actual habit of Faith; the first sort are faithful in the eye of the World; the second faithful in the sight of God; the last in the ready direct way to become both, if all things after be suitable to these their present beginnings. This (saith St. Augustine) would not happily content such persons, as are uncapable or unquiet; but to them which having knowledge, are not troublesome, it may suffice. Wherein I have not for case of my self objected against you that custom onely, then which, nothing is more from; but of a custom most profitable, I have done that little which I could, •••• yield you a reasonable cause. Were St. Augustine now living, there are which would tell him for his better instruction, that to sayb 1.676 of a childe, It is elect, and to say it, doth believe, are all one; for which cause, sith no man is able precisely to affirm the one of any Infant in particular, it followeth, that precisely and absolutely we ought not to say the other. Which precise and absolute terms, are needless in this case. We speak of Infants, as the rule of piety alloweth both to speak and think. They that can take to themselves, in ordinary talk, a charitable kinde of liberty to name men of their own sort, Gods dear children (notwithstanding the large reign of of Hyprocrisie) should not methinks be so strict and rigorous against the Church for presuming as it doth, of a Christian Innocent. For when we know how Christ is general hath said, That of such is the Kingdom of Heaven, which Kingdom is the Inheritance of Gods Elect; and do withal behold, how his providence hath called them unto the first beginnings of Eternal Life, and presented them at the Well∣spring of New-birth, wherein original sin is purged; besides which sin, there is no Hinderance of their Salvation known to us, as themselves will grant; hard it were, that loving so many fair inducements whereupon to ground, we should not be thought to utter, at the least, a truth as probable and allowable in terming any such particular Infant an elect Babe, as in presumingc 1.677 the like of others, whose safety nevertheless we are not absolutely able to warrant. If any troubled with these seru∣ples, be onely for Instructions sake, desirous to know yet some farther reason, why Interrogatories should be ministred to Infants in Baptism, and be answered unto by others, as in their names; they may consider, that Baptism implieth a Covenant or League between God and Man, wherein as God doth bestow presently remission of sins and the Holy Ghost, hinding also himself to add in process of time, what Grace soever shall be farther necessary for the attainment of Everlasting Life; so every Baptized Soul receiving the same Grace at the hands of God, tieth likewise it self for ever to the observation of his Law, no less then the Jewsd 1.678 by Circum∣cision bound themselves to the Law of Moses. The Law of Christ requiring there∣fore Faith and newness of life in all men, by vertue of the Covenant which they make in Baptism, Is it toyish, that the Church in Baptism exacteth at every mans hands an express Profession of Faith, and an inevocable promise of obedience by way ofe 1.679 solemn stipulation? That Infants may contract and covenant with God,f 1.680 the Law is plain. Neither is the reason of the Law obscure: For sith it rendeth, we cannot sufficiently express how much, to their own good, and doth no way hurt or endanger them to begin the race of their lives herewith; they are, as equity requireth, ad∣mitted hereunto, and in favor of their tender years, such formal complements of stipulation, as being requisite, are impossible by themselves in their own persons to be performed, leave is given, that they may & sufficiently discharge by others.

Albeit therefore, neither deaf, nor dumb men, neither surious persons, nor children, can receive any civil stipulation; yet this kinde of ghostly stipulation they may through his indulgence, who respecting the singular benefit thereof; accepteth Children brought unto him for that end, entrech into Articles of Covenant with them, and in tender commiseration, granteth that other Mens Professions and Pro∣mises in Baptism made for them, shall avail no less, then if they had been them∣selves, able to have made their own. None more fit to undertake this office in their behalf, then such as present them unto Baptism. A wrong conceit, that none may receive the Sacrament of Baptism, but they whose Parents, at the least the one of them, are by the soundness of their Religion, and by their vertuous demeanor, known to be Men of God,* 1.681 hath caused some to repel Children whosoever bring them, if their Parents be mis-perswaded in Religion, or sot other mis-deserts ex-communicated; some likewise for that cause to withhold Baptism, unless the Fa∣ther, albeit no such exception can justly be taken against him, do notwithstanding make Profession of his Faith, and avouch the childe to be his own. Thus whereas God hath appointed them Ministers of holy things, they make themselves Inquisitors of mens persons, a great deal farther then need is. They should consider, that God hath ordained Baptism in favor of mankinde. To restrain favors is an odious thing, to enlarge them, acceptable both to God and Man: Whereas therefore the Civil Law gave divers Immunities to them which were Fathers of three children, and had them living; those Immunities they held, although their children were all dead, if war had consumed them, because it seemed in that case not against reason, to repute them by a courteous construction of Law as live men,* 1.682 in that the honor of their Service done to the Commonwealth would remain always. Can it hurt us, in exhibiting the Graces which God doth bestow on men; or can it prejudice his glory, if the self-same equity guide and direct our hands? When God made his Covenant with such as had Abraham to their Father, was onely Abrahams immediate issue, or onely his lineal posterity according to the flesh, included in that Covenant? Were not Proselytes as well as Jews, always taken for the Sons of Abraham? Yea, because the very Heads of Families are Fathers in some sort, as touching providence and care for the meanest that belong unto them; the servants which Abraham had bought with money, were as capable of Circumcision, being newly born, as any natural childe that Abraham himself begat. Be it then, that Baptism belongeth to none, but such as either be∣lieve presently, or else being Infants, are the children of Believing Parents; in case the Church do bring children to the Holy Font, whose Natural Parents are either un∣known, or known to be such as the Church accurseth, but yet forgetteth not in that severity, to take compassion upon their Off-spring,* 1.683 (for it is the Church which doth offer them to Baptism by the Ministry of Presenters) were it not against both equity and duty to refuse the Mother of Believers her self, and not to take her in this case for a Faithful Parent? It is not the vertue of our Fathers, nor the Faith of any other that can give us the true holiness which we have by vertue of our New Birth. Yet even through the common Faith and Spirit of Gods Church (a thing which no qua∣lity of Parents can prejudice) I say, through the Faith of the Church of God, under∣taking the motherly care of oursouls, so far forth we may be, and are in our Infancy sanctified, as to be thereby made sufficiently capable of Baptism, and to be interessed in the Rites of our New Birth for their Pieties sake that offer us thereunto. It cometh sometime to pass (saith St. Augustine) that the children of Bond-slaves are brought to Baptism by their Lord; sometime the Parents being dead, the Friends alive undertake that Office, sometime Stangers or Virgins consecrated unto God, which neither have, nor can have children of their own, take up Infants in the open streets, and so offer them unto Baptism, whom the cruelty of unnatural Parents casteth out, and leaveth to the adventure of uncertain Pity. As therefore he which did the part of a Neighbor, was a Neigh∣bor to that wounded Man whom the Parable of the Gospel describeth; so they are Fathers, although Strangers, that bring Infants to him which maketh them the Sons of God. In the phrase of some kinde of men, they use to be termed Witnesses, as if they came but to see and testifie what is done. It savoreth more of Piety to give them their old accustomed name of Fathers and Mothers in God, whereby they are well put in minde what affection they ought to bear towards those Innocents, for whose

religious education, the Church accepteth them as pledges. This therefore is their own duty: But because the answer which they make to the usual demands of stipula∣tion proposed in Baptism, is not their own; the Church doth best to receive it of them, in that form which best sheweth whose the act is. That which a Guardian doth in the name of his Guard or Pupil, standeth by natural equity forcible for his benefit, though it be done without his knowledge. And shall we judge it a thing unreasonable, or in any respect unfit, That Infants by words which others utter, should, though unwittingly, yet truly and forcibly, binde themselves to that where∣by their estate is so assuredly bettered? Herewith Nestoriusa 1.684 the Heretick was charged, as having faln from his first Profession, and broken the promise which he made to God in the Arms of others. Of such as profaned themselves, being Christians, with irreligious delight in the Ensigns of Idolatry, Heathenish Spectacles, Shows, and Stage-plays,b 1.685 Tertullian to strike them the more deep, claimeth the Promise which they made in Baptism. Why were they dumb, being thus chal∣lenged? Wherefore stood they not up to answer in their own defence, that such Professions and Promises made in their names, were frivolous; that all which others undertook for them, was but mockery and profanation? That which no Heretick, no wicked liver, no impious despiset of God, no miscreant or malefactor, which had himself been Baptized, was ever so desperate as to disgorge in contempt of so fruitfully received Customs, is now their voice that restore, as they say, The ancient Purity of Religion.

65. In Baptism many things of very ancient continuance are now quite and clean abolished;* 1.686 for that the Vertue and Grace of this Sacrament had been therewith over-shadowed, as fruit with too great abundance of leaves. Notwithstanding to them, which think that always imperfect Reformation, that doth but shear and not flea; our retain∣ing certain of those former Rites, especially the dangerous Sign of the Cross, hath seemed almost an impardonable oversight. The Cross (they say) sith it is but a meer invention of Man, should not therefore at all have been added to the Sacrament of Bap∣tism. To Sign Childrens Foreheads with a Cross, in token that hereafter they shall not be ashamed to make Profession of the Faith of Christ, is to bring into the Church a new Word, whereas there ought to be no Doctor heard in the Church but our Saviour Christ. That reason which moved the Fathers to use, should move us not to use the Sign of the Cross. They lived with Heathens which had the Cross of Christ in contempt, we with such as adore the Cross; and therefore we ought to abandon it, even as, in like consideration, Ezekias did of old the Brazen Serpent. These are the causes of displeasure conceived against the Cross; a Ceremony, the use whereof hath been profitable, although we observe it not as the Ordinance of God, but of Men. For (saith Tertullian)* 1.687 if of this and the like Customs, thou shouldst require some Commandment to be shewed thee out of Scrip∣tures, there is none found. What reason there is to justifie Tradition, Life, or Custom in this behalf, either thou maist of thy self perceive, or else learn of some other that doth. Lest therefore the name of Tradition should be offensive to any, considering how far by some it hath been, and is abused, we mean byc 1.688 Traditions, or Ordinances made in the prime of Christian Religion, established with that Authority which Christ hath left to his Church for matters indifferent; and in that consideration requisite to be ob∣served, till like authority see just and reasonable cause to alter them. So that Tra∣ditions Ecclesiastical are not rudely and in gross to be shaken off, because the Inven∣tors of them were men. Such as say, They allow nod 1.689 invention of Men to be ming∣led with the Outward Administration of Sacraments; and under that pretence, con∣demn

our using the Sign of the Cross, have belike some special Dispensation them∣selves to violate their own Rules. For neither can they indeed decently, nor do they ever Baptize any without manifest breach of this their profound Axiom, That Mens Inventions should not be mingled with Sacraments and Institutions of God. They seem to like very well in Baptism, the Custom of God-fathers, because so generally the Churches have received it. Which Custom, being of God no more instituted then the other (howsoever they pretend the other hurtful, and this profitable) it follow∣eth, That even in their own opinion, if their words do shew their mindes, there is no necessity of stripping Sacraments out of all such attire of Ceremonies, as Mans wisdom hath at any time cloathed them withal; and consequently, That either they must reform their speech as over-general, or else condemn their own practice as unlawful. Ceremonies have more in weight then in sight; they work by com∣monness of use much, although in the several acts of their usage, we scarcely dis∣cern any good they do. And because the use which they have for the most part, is not perfectly understood, Superstition is apt to impute unto them greater vertue then indeed they have. For prevention whereof, when we use this Ceremony we always plainly express the end whereunto it serveth, namely, For a Sign of Re∣membrance to put us in minde of our duty. But by this mean, they say, we make it a great deal worse.* 1.690 For why? Seeing God hath no where commanded to draw two lines in token of the duty which we ow to Christ, our practice with this Ex∣position publisheth a new Gospel, and causeth another Word to have place in the Church of Christ, where no voice ought to be heard but his. By which good reason the Authors of those grave admonitions to the Parliament are well-holpen up, which held, That sitting at Communions, betokeneth rest and full accomplishment of Legal Ceremonies in our Saviour Christ. For although it be the Word of God, That such Ceremonies are expired; yet seeing it is not the Word of God, that men to signifie so much should sit at the Table of our Lord; these have their doom as well as others, Guilty of a new devised Gospel in the Church of Christ. Which strange imagination is begotten of a special dislike they have to hear, that Cere∣monies now in use, should be thought significant; whereas, in truth, such as are not significant must needs be vain. Ceremonies destitute of signification, are no better then the idle gestures of men, whose broken wits are not Masters of what they do. For if we look but into Secular and Civil Complements, what other cause can there possibly be given why to omit them, where of course they are looked for; for where they are not so due, to use them, bringeth mens secret intents often-times into great jealousie: I would know, I say, What reason we are able to yield, why things so light in their own nature should weigh in the opinions of men so much, saving onely in regard of that which they use to signifie or betoken? Doth not our Lord Jesus Christ* 1.691 himself impute the omission of some courteous Ceremonies, even in domestical entertainment, to a colder degree of loving affection, and take the contrary in better part, not so much respecting what was less done, as what was signified less by the one, then by the other? For, to that very end, he referreth in part those gracious Expostulations, Simon, seest thou this Woman? since I entred unto thine house, thou gavest me no water for my feet; but she hath washed my seet with tears, and wiped them with the hairs of her head: Thou gavest me no kiss, but this Woman since the time I came in, hath not ceased to kiss my feet: Mine head with oyl, thou didst not anoint, but this Woman hath anointed my feet with oynment. Wherefore as the usual dumb Ceremonies of common life are in request or dislike, according to that they import; even so Religion, having likewise her silent Rites, the chiefest rule whereby to judge of their quality, is that which they mean or betoken. For if they signifie good things (as somewhat they must of necessity signifie, because it is of their very nature to be signs of intimation, presenting both themselves unto outward sense, and besides themselves some other thing, to the understanding of beholders) unless they be either greatly mischosen to signifie the same, or else applied where that which they signifie, agreeth not, there is no cause of exception against them, as against evil and unlawful Ceremonies, much less of excepting against them onely, in that they are not without sense. And if every Religious Ceremony which hath been in∣vented of men, to signifie any thing that God himself alloweth, were the publication

of another Gospel in the Church of Christ; seeing that no Christian Church in the World, is, or can be, without continual use of some Ceremonies which men have instituted, and that to signifie good things (unless they be vain and frivolous Ceremonies;) it would follow, That the World hath no Christian Church which doth not daily proclaim new Gospels; a sequel, the manifest absurdity whereof argueth the rawness of that Supposal, cut of which it groweth. Now thea 1.692 cause why Anti∣quity did the more, in actions of common life, honor the Ceremony of the Cross, might be, for that they lived with Infidels. But that which they did in the Sacrament of Baptism, was for the self-same good of Believers which is thereby intended still. The Cross is for us an admonition no less necessary then for them, to glory in the Ser∣vice of Jesus Christ, and not to hang down our heads as men ashamed thereof, al∣though it procure us reproach and obloquy at the hands of this wretched World. Shame, is a kinde of fear to incur disgrace and ignominy. Now whereas some things are worthy of reproach, some things ignominious onely through a false opinion which men have conceived of them; Nature that generally feareth opprobtious re∣prehension, must by Reason and Religion, beb 1.693 taught what it should be ashamed of, and what not. But be we never so well instructed what our duty is in this behalf, without some present admonition at the very instant of practise, what we know is many times not called to minde, till that be done whereupon our just confusion ensueth. To supply the absence of such, as that way might do us good, when they see us in danger of sliding; there arec 1.694 judicious and wise men which think, we may greatly relieve our selves by a bare imagined presence of some, whose Authority we fear, and would be loath to offend, if indeed they were present with us. Wit∣nesses at hand, are a bridle unto many offences. Let the minde have always some whom it feareth, some whose Authority may keep even secret thoughts under aw. Take Cato or, if he be too harsh and rugged, chuse some other of a softer mettal, whose gravity of life and speech thou lovest, his minde and countenance carry with thee, set him always before thine eyes, either as a watch, or as a pattern. That which is crooked, we cannot streighten but by some such level. If men of so good experience and insight in the maims of our weak flesh, have thought these fan∣cied remembrances available to awaken shamefastness, that so the boldness of sin may be staid ere it look abroad; surely, the Wisdom of the Church of Christ, which hath so that use, converted the Ceremony of the Cross in Baptism, it is no Christian mans part to despise; especially seeing that by this mean, where Na∣ture doth earnestly import aid, Religion yieldeth her that ready assistance, then which there can be no help more forcible, serving onely to relieve memory, and to bring to our cogitation, that which should most make ashamed of sin. The minde while we are in this present life d 1.695, whether it contemplate, meditate, de∣liberate, or howsoever exercise it self, worketh nothing without continual recourse unto imagination, the onely Store-house of wit, and peculiar Chair of memory. On this Anvile it ceaseth not day and night to strike, by means whereof, as the Pulse declareth how the heart doth work, so the verye 1.696 thoughts and cogitations of mans minde, be they good or bad, do no where sooner bewray themselves, then through the crevesses of that Wall wherewith Nature hath compasied the Cells and Closets of Fancy. In the Forehead nothing more plain to be seen, then the fear of contumely and disgrace. For which cause, the Scripture (as with great

probability it may be thought) describeth them marked of God in the Forehead,* 1.697 whom his mercy hath undertaken to keep from final confusion and shame. Not that God doth set any corporal mark on his chosen, but to note, that he giveth his Elect security of preservation from reproach, the fear whereof doth use shew it self in that part. Shall I say, that the Sign of the Cross (as we use it) is in some sort a mean to work oura 1.698 preservation from reproach? Surely, the minde which as yet hath not hardned it self in sin, is seldom provoked thereunto in any gross and grievous manner, but Natures secret suggestion objected against it ignominy as a bar. Which conceit being entred into that Palace of Mans fancy, the Gates whereof, have imprinted in them that holy Sign which bringeth fortwith to minde, whatsoever Christ hath wrought, and we vowed against sin; it cometh hereby to pass, that Christian men never want a most effectual, though a silent Teacher, to a∣void whatsoever may deservedly procure shame. So that in things which we should be ashamed of, we are by the Cross admonished faithfully of our duty, at the very moment when admonition doth most need. Other things there are which deserve honor, and yet do purchase many times our disgrace in this present World, as of old, the very truth of Religion it self, till God by his own out-stretched arm made the glory thereof to shine over all the Earth.* 1.699 Whereupon St. Cyprian exhorting to Ma••tyrdom in times of Heathenish persecution and cruelty, thought it not vain to alledge unto them, with other Arguments, the very Ceremony of that Cross whereof we speak. Never let that hand offer Sacrifice to Idols, which hath already received the Body of our Saviour Christ, and shall hereafter the Crown of his Glory; Arm your Foreheads unto all boldness •• that the Sign of God may be kept safe. Again, when it pleased God, that the fury of their enemies being bridled, the Church had some little rest and quietness, (if so small a liberty, but onely to breathe between troubles, may be termed quietness and rest) to such as fell not away from Christ, through former persecutions, he giveth due and deserved praise in the self-same manner.* 1.700 You that were ready to endure imprisonment, and were resolute to suffer death; you that have couragiously withstood the World, ye have made your selves both a glorious spectacle for God to behold, and a worthy example for the rest of your Brethren to follow. Those mouths which had sanctified themselves with food, coming down from Heaven, leashed after Christ own Body and Blood, to taste the poysoned and contagious scraps of Idols; those Foreheads which the Sign of God had purified, kept themselves to be crowned by him, the touch of the Garlands of Satan, they abhorred.* 1.701 Thus was the memory of that Sign which they had in Baptism, a kinde of bar or prevention to keep them even from apostasie, whereunto the frailty of flesh and blood, over-much fearing to endure shame, might peradventure the more easily otherwise have drawn them.* 1.702 We have not now, through the gracious goodness of Almighty God, those extream conflicts which our Fathers had with blasphemous contumelies, every where offered to the Name of Christ, by such as professed themselves Infidels and Unbelievers. Howbeit, unless we be strangers to the age wherein we live, or else in some partial respect, dissemblers of that we hourly both hear and see; there is not the simplest of us, but knoweth with what disdain and scorn Christ is dishonored far and wide. Is there any burden in the World, more heavy to bear then contempt? Is there any contempt that grieveth as theirs doth, whose quality no way making them less worthy then others are, of reputation; onely the service which they do to Christ in the daily exercise of Religion, treadeth them down? Doth any contumely, which we sustain for Religion sake, pierce so deeply as that which would seem of meer Conscience religiously spightful? When they that honor God, are despised; when the chiefest service of Honor that man can do unto him, is the cause why they are despised; when they which pretend to honor him, and that with greatest sincerity, do with more then Heathenish petulancy trample un∣der foot almost whatsoever, either we, or the whole Church of God, by the space of so many ages, have been accustomed unto, for the comlier and better exercise of our Religion, according to the soundest Rules that Wisdom directed by the Word of God, and by long experience confirmed, hath been able with common advice, with much deliberation and exceeding great diligence, to comprehend; when no man fighting under Christs Banner, can be always exempted from seeing,

or sustaining those indignities; the sting whereof not to feel, or feeling, not to be moved thereat, is a thing impossible to flesh and blood: If this be any object for Patience to work on, the strictest bond that thereunto tieth us, is our vowed obe∣dience to Christ; the solemnest vow that we ever made to obey Christ, and to suffer willingly all reproaches for his sake, was made in Baptism: And amongst other memorials to keep us mindful of that vow, we cannot think, that the Sign which our new Baptized Fore-heads cïd there receive, is either unfit or unforcible; the rea∣sons hitherto alledged, being weighed with indifferent ballance. It is not (you will say) the Cross in our Fore-heads, but in our Hearts the Faith of Christ, that ameth us with Patience, Constancy, and Courage. Which as we grant to be most true, so neither dare we despise, no not the meanest helps that serve, though it be but in the very lowest degree of furtherance, towards the highest services that God doth require at our hands. And if any man deny, that such Ceremonies are available, at the least, as memorials of duty; or do think that himself hath no need to be so put in minde, what our duties are; it is but reasonable, that in the one, the publick experi∣ence of the World over-weigh some few mens perswasion; and in the other, the rare perfection of a few condescend unto common imbecillity. Seeing therefore, that in fear shame, which doth worthily follow sin, and to bear undeserved reproach con∣stantly, is the general duty of all men professing Christianity; seeing also, that our weakness, while we are in this present World, doth need towards Spiritual duties, the help even of corporal furtherance; and that by reason of natural intercourse between the highest and the lowest powers of mans minde in all actions, his fancy or imagi∣nation, carrying in it that special note of Remembrance, then which, there is nothing more forcible, where either too weak, or too strong a conceit of infamy and dis∣grace might do great harm, standeth always ready to put forth a kinde of necessary helping hand; we are in that respect to acknowledge thea 1.703 good and profitable use of this Ceremony, and not to think it supersluous, that Christ hath his mark appli∣ed b 1.704 unto that part where bashfulness appeareth, in token that they which are Christi∣ans should be at no time ashamed of his ignominy. But to prevent some inconve∣niencies which might ensue, if the over-ordinary use thereof (as it fareth with such Rites, when they are too common) should cause it to be of less observation or re∣gard, where it most availeth; we neither omit it in that place, nor altogether make it so vulgar, as the Custom heretofore hath been: Although to condemn the whole Church of God, when it most flourished in zeal and piety, to mark that age with the brand of Error and Superstition, onely because they had this Ceremony more in use, then we now think needful; boldly to affirm, That this their practice grew so soon, through a fearful malediction of God, upon the Ceremony of the Cross, as if we knew, that his purpose was thereby to make it manifest in all mens eyes, how execrable those things are in his sight which have proceeded from humane inventi∣on, is, as we take it, a censure of greater zeal then knowledge. Men whose judg∣ments in these cases are grown more moderate, although they retain not as we do the use of this Ceremony, perceive notwithstanding very well, such censures to be out of square; and do therefore not onelyc 1.705 acquit the Fathers from superstition therein, but also think it sufficient to answer in excuse of themselves,d 1.706 The Ceremony which was but a thing indifferent even of old, we judge not at this day, a matter necessary for all Christian men to observe. As for their last upshot of all towards this Mark, they are of opinion, that if the ancient Christians, to deliver the Cross of Christ from con∣tempt, did well, and with good consideration, use often the Sign of the Cross, in testi∣mony of their Faith and Profession, before Infidels which upbraided them with Christs sufferings; now that we live with such as contrariwise adore the Sign of the Cross (because contrary diseases should always have contrary remedies) we ought to take away all use thereof. In which conceipt, they both ways greatly seduce themselves; first, for that they imagine the Fathers to have had no use of the Cross, but with reference unto Infidels, which mis-perswasion we have before discovered at large; and secondly, by reason that they think there is not any other way besides Universal Extirpation to reform superstitious abuses of the Cross. Wherein, be∣cause there are that stand very much upon the example of Ezechias, as if his breaking to pieces that Serpent of Brass, whereunto the Children of Israel had burnt

Incense, did enforce the utter abolition of this Ceremony; the fact of that vertuous Prince, is by so much the more attentively to be considered. Our lives in this World, are partly guided by Rules, and partly directed by Examples. To conclude, out of general Rules and Axioms, by discourse of Wit, our duties in every particular action, is both troublesome, and many times so full of difficulty, that it maketh di∣liberations hard and tedious to the wisest men. Whereupon we naturally all incline to observe examples, to mark what others have done before us, and in favor of our own ease, rather to follow them, then to enter into new consultation; if in regard of their Vertue and Wisdom, we may but probably think they have waded without Error. So that the willingness of men to be led by example of others, both discover∣eth and helpeth the imbecillity of our judgment. Because it doth the one, therefore insolent and proud Wits would always seem to be their own Guides; and, because it doth the other, we see how hardly the vulgar sort is drawn unto any thing, for which there are not as well Examples as Reasons alledged. Reasons proving that which is more particular by things more general and farther from Sense, are with the simpler sort of men less trusted, for that they doubt of their own judgment in those things; but of Examples which prove unto them, one doubtful particular by another, more famili∣arly and sensibly known, they easily perceive in themselves some better ability to judge. The force of Examples therefore is great, when in matter of action, being doubtful what to do, we are informed what others have commendably done, whose deliberations were like. But whosoever doth perswade by example, must as well re∣spect the fitness, as the goodness of that he alledgeth. To Ezechias, God himself in this fact, giveth testimony of well-doing. So that nothing is here questionable, but onely whether the example alledged, be pertinent, pregnant, and strong. The Serpent spoken of, was first erected for the extraordinary and miraculous cure of the Israelites in the Desart. This use having presently an end, when the cause, for which God ordained it, was once removed; the thing it self they notwithstanding kept for a Monu∣ment of Gods Mercy, as in like consideration they did the Pot of Manna, the Rod of Aaron, and the Sword which David took from Goliah. In process of time, they made of a Monument of Divine Power a plain Idol, they burnt Incense before it contrary to the Law of God, and did it the services of honor due unto God onely. Which gross and grievous abuse, continued till Ezekias restoring the purity of sound Religion, destroyed utterly that which had been so long and so generally a snare unto them. It is not amiss, which the Canon Law hereupon concludeth, namely,* 1.707 That if our Predecessors have done some things which at that time might be without fault, and after∣ward be turned to Error and Superstition; we are taught by Ezechias breaking the Brazen Serpent, that Posterity may destroy them without any delay, and with great Authority. But may it be simply and without exception hereby gathered, that Poste∣rity is bound to destroy whatsoever hath been, either at the first invented, or but after∣wards turned to like Superstition and Error? No, it cannot be. The Serpent there∣fore, and the Sign of the Cross, although seeming equal in this point, That Super∣stition hath abused both; yet being herein also unequal, that neither they have been both subject to the like degree of abuse, nor were in hardness of redress alike, it may be, That even as the one for abuse was religiously taken away; so now, when Re∣ligion hath taken away abuse from the other; we should by utter abolition there∣of, deserve hardly his commendation, whose example there is offered us no such necessary cause to follow. For by the words of Ezechias, in terming the Serpent but A lump of Brass, to shew, That the best thing in it now, was the Metal or Matter whereof is consisted; we may probably conjecture, That the people whose Error is therein controlled, had the self-same opinion of it, which the Heathens had of Idols, They thought that the Power of Deity was with it; and when they saw it dissolved, haply they might, to comfort themselves, imagine as Olympius the Sophi∣ster did, beholding the dissipation of Idols,* 1.708 Shapes and counterseits they were, fashi∣oned of matter subject unto corruption, therefore to grind them to dust was easie; but those Celestial Powers which dwelt and resided in them, are ascended into Heaven. Some difference there is between these opinions of palpable Idolatry, and that which the Schools in Speculation have boulted out concerning the Cross. Notwithstanding, for as much as the Church of Rome hath hitherto practised, and doth profess

the same Adoration to the Sign of the Cross, and neither less nor other, then is due unto Christ himself; howsoever they varnish and qualifie their sentence, pretend∣ing, That the Cross, which to outward sense, presenteth visibly it self alone, is not by them apprehended alone, but hath, in their secret surmise or conceit, a reference to the Person of our Lord Jesus Christ; so that the honor which they joyntly do to both, respecteth principally his Person, and the Cross but onely for his Persons sake; the people not accustomed to trouble their wits with so nice and subtle dif∣ferences in the exercise of Religion, are apparently no less ensnared by adoring the Cross, then the Jews by burning Intense to the Brazen Serpent.* 1.709 It is by Thomas ingenuously granted, That because unto reasonable Creatures, a kinde of reverence is due for the excellency which is in them, and whereby they resemble God; there∣fore, if reasonable Creatures, Angels, or Men, should receive at our hands, holy and divine honor, as the Sign of the Cross doth at theirs, to pretend, that we honor not them alone, but we honor God with them; would not serve the turn, neither would this be able to prevent the error of men, or cause them always to respect God in their adorations, and not to finish their intents in the object next before them. But unto this he addeth, That no such error can grow, by adoring in that sort a dead Image, which every man knoweth to be void of excellency in it self, and therefore will easily conceive, that the honor done unto it, hath an higher re∣ference. Howbeit, seeing that we have by over-true experience, been taught how often, especially in these cases, the light even of common understanding faileth; sure∣ly, their usual adoration of the Cross is not hereby freed. For in actions of this kinde, we are more to respect, what the greatest part of men is commonly prone to con∣ceive, then what some few mens wits may devise in construction of their own par∣ticular meanings. Plain it is, that a false opinion of some personal divine excel∣lency to be in those things, which either Nature or Art hath framed, causeth al∣ways religious adoration. And as plain, that the like adoration applied unto things sensible, argueth to vulgar capacities, yea, leaveth imprinted in them the very same opinion of Deity, from whence all idolatrous worship groweth. Yea, the meaner and baser a thing worshipped, is in it self, the more they incline to think, that every man which doth adore it, knoweth there is in it, or with it, a presence of divine power. Be it therefore true, That Crosses purposely framed or used for receipt of divine honor, be even as scandalous as the Brazen Serpent it self, where they are in such sort adored; Should we hereupon think our selves in the sight of God, and in Conscience charged to abolish utterly the very Ceremony of the Cross, nei∣ther meant at the first, nor now converted unto any such offensive purpose? Did the Jews which could never be perswaded to admit in the City of Ierusalem, that a 1.710 Image of Caesar which the Romans were accustomed to b 1.711adore, make any scruple of Caesars Image in the Coyn, which they knew very well that men were not wont to worship? Between the Cross which Superstition honoreth as Christ, and that Ceremony of the Cross, which serveth onely for a Sign of Remem∣brance;c 1.712 there is as plain and as great a difference, as between those d 1.713Brazen Images which Solomon made to beat up the Cestern of the Temple, and (sith both were of like shape, but of unlike use) e 1.714 that which the Israelites in the Wilderness did adore; or between the f 1.715Altars which Iosias destroyed, because they were instruments of meet Idolatry, and g 1.716that which the Tribe of Reuben, with others erected near to the River Iordan; for which also they grew at the first into some dislike, and were by the rest of their Brethren suspected, yea, hardly charged with open breach of the Law of God, accused of backwardness in Re∣ligion, up braiced bitterly with the fact of Peor, and the odious example of Athan; as if the building of their Altar in that place had given manifest shew of no better, then intended Apostasie, till by a true Declaration made in their own defence, it appeared, that such as misliked, mis-understood their enterprize, in as much as they had no intent to build any Altar for Sacrifice, which God would have no where offered saving in Ierusalem onely, but to a far other end and purpose, which being opened, satisfied all parties, and so delivered them from causeless blame. In this particular, suppose the worst; Imagine that the immaterial Cere∣mony of the Cross, had been the subject of as gross pollution as any Heathenish

or prophane Idol. If we think the example of Ezechias a proof, that things which Error and Superstition hath abused, may in no consideration be tolerated, although we presently finde them not subject to so vile abuse, the plain example of Ezechias proveth the contrary.* 1.717 The Temples and Idols, which under Solomon had been of very purpose framed for the honor of foreign gods, Ezechias destroyed not; be∣cause they stood as forlorn things, and did now no harm, although formerly they had done harm.* 1.718 Iosias, for some inconvenience afterwards, razed them up. Yet to both, there is one commendation given, even from God himself, that touch∣ing Matter of Religion, they walked in the steps of David,* 1.719 and did no way displease God. Perhaps it seemeth, that by force and vertue of this example, although it bare detestation and hatred of Idolatry, all things which have been at any time worshipped, are not necessarily to be taken out of the World; nevertheless, for remedy and prevention of so great offences, Wisdom should judge it the safest course to remove altogether from the eyes of men, that which may put them in minde of evil. Some kindes of evil, no doubt, there are very quick in working on those affections that most easily take fire, which evils should in that respect, no oftner then need requireth, be brought in presence of weak mindes. But neither is the Cross any such evil, nor yet the Brazen Serpent it self so strongly poysoned, that our eyes, ears, and thoughts, ought to shun them both, for fear of some deadly harm to ensue, the onely representation thereof, by gesture, shape, sound, or such like significant means. And for mine own part, I most assuredly perswade my self, that had Ezechias (till the days of whose most vertuous Reign, they ceased not continually to burn Incense to the Brazen Serpent) had he found the Serpent, though sometime adored, yet at that time recovered from the evil of so gross abuse, and reduced to the same that was before in the time of David, at which time they esteemed it onely as a Memorial, Sign, or Monument of Gods miracu∣lous goodness towards them, even as we in no other sort esteem the Ceremony of the Cross; the due consideration of an use so harmless, common to both, might no less have wrought their equal preservation, then different occasions have procured, notwithstanding the ones extinguishment, the others lawful continuance. In all perswasions, which ground themselves upon example, we are not so much to respect what is done, as the causes and secret inducements leading thereunto. The questi∣on being therefore, whether this Ceremony supposed to have been sometimes scan∣dalous and offensive, ought for that cause to be now removed; there is no reason we should forthwith yield our selves to be carried away with example, no not of them, whose acts, the highest judgment approveth for having reformed in that manner, any publick evil: But before we either attempt any thing, or resolve, the state and con∣dition as well of our own affairs as theirs, whose example presseth us, is advisedly to be examined; because some things are of their own nature scandalous, and cannot chuse but breed offence,* 1.720 as those Sinks of execrable filth which Iosias did over∣whelm; some things, albeit not by Nature, and of themselves, are notwithstanding so generally turned to evil, by reason of an evil corrupt habit grown, and through long continuance incurably setled in the mindes of the greatest part, that no red••ess can be well hoped for, without removal of that wherein they have ruined themselves, which plainly was the state of the Jewish people, and the cause why Ezechias did with such sudden indignation destroy what he saw worshipped; finally, some things are as the Sign of the Cross, though subject either almost or altogether to as great abuse, yet curable with more facility and ease. And to speak as the truth is, our very nature doth hardly yield to destroy that which may be fruitfully kept, and with∣out any great difficulty, clean scouted from the rust of evil, which by some accident hath grown into it. Wherefore to that which they build in this question upon the example of Ezechias, let this suffice. When Heathens despised Christian Religion, because of the sufferings of Jesus Christ, the Fathers, to testifie how little such con∣tumelies and contempts prevailed with them, chose rather the Sign of the Cross, then any other outward mark, whereby the World might most easily discern always what they were. On the contrary side now, whereas they which do all profess the Christian Religion, are divided amongst themselves; and the fault of the one part is, That the zeal to the sufferings of Christ, they admire too much, and

over-superstitiously adore the Visible Sign of his Cross; if you ask, what w that mislike them should do, we are here advised to cure one contrary by another. Which Art or Method, is not yet so current as they imagine. For if, as their practice for the most part sheweth, it be their meaning, that the scope and drift of Reforma∣tion, when things are faulty, should be to settle the Church in the contrary; it stand∣eth them upon, to beware of this rule, because seeing Vices have not onely Ver∣tues, but other Vices also in Nature opposite unto them, it may be dangerous in these cases to seek, but that which we finde contrary to present evils. For in sores and sicknesses of the minde, we are not simply to measure good by distance from evil, because one Vice may in some respect be more opposite to another, then either of them to that Vertue which holdeth the mean between them both. Liberality and Covetousness, the one a Vertue, and the other a Vice, are not so contrary as the Vices of Covetousness and Prodigality: Religion and Superstition have more affiance, though the one be Light, and the other Darkness; then Superstition and Prophaneness, which both are vicious extremities. By means whereof it cometh also to pass, that the Mean, which is Vertue, seemeth in the eyes of each extream an extre∣mity; the liberal hearted man is by the opinion of the Prodigal miserable, and by the judgment of the miserable lavish: Impiety for the most part upbraideth Re∣ligion as Superstitious, which Superstition often accuseth as impious; both so con∣ceiving thereof, because it doth seem more to participate each extream, then one extream doth another, and is by consequent less contrary to either of them, then they mutually between themselves. Now, if he that seeketh to reform Cove∣tousness or Superstition, should but labor to induce the contrary, it were but to draw men out of Lime into Cole-dust: So that their course, which will remedy the Superstitious abuse of things profitable in the Church, is not still to abolish utterly the use thereof, because not using at all, is most opposite to ill using; but rather, if it may be, to bring them back to a right perfect and religious usage, which al∣beit less contrary to the present sore, is notwithstanding the better, and by many degrees the sounder way of recovery: And unto this effect, that very Precedent it self, which they propose, may be best followed. For as the Fathers, when the Cross of Christ was in utter contempt, did not superstitiously adore the same, but rather declare, that they so esteemed it as was meet? In like manner where we finde the Cross, to have that honor which is due to Christ, is it not as lawful for us to retain it, in that estimation which it ought to have, and in that use which it had of old with∣out offence, as by taking it clean away, so seem Followers of their example; which cure wilfully by abscission that which they might both preserve and heal? Touch∣ing therefore the Sign and Ceremony of the Cross, we no way finde our selves bound to relinquish it; neither because the first Inventors thereof were but mortal men; nor lest the sense and signification we give unto it, should burthen us as Authors of a new Gospel in the House of God; not in respect of some cause which the Fathers had more then we have to use the same; nor finally, for any such offence or scandal, as heretofore it hath been subject unto by Error, now reformed in the mindes of Men.

66. The ancient Custom of the Church was, after they had Baptized,* 1.721 to add thereunto Imposition of Hands, with effectual Prayer for the* 1.722 illumination of Gods most holy Spirit, to confirm and perfect that which the Grace of the some Spirit had already begun in Baptism. For our means to obtain the Graces which God doth bestow, are our Prayers. Our Prayers to that intent, are available as well for others, as for ourselves. To pray for others, is to bless them, for whom we pray; because Prayer procureth the blessing of God upon them, especially the Prayer of such as God either most respecteth for their Piety and Zeal that way, or else re∣gardeth for that their place and calling bindeth them above others unto this duty, as it doth both Natural and Spiritual Fathers. With Prayers of Spiritual and Per∣sonal Benediction, the manner hath been in all ages to use Imposition of Hands, as a Ceremony betokening our restrained desires to the party, whom we present unto God by Prayer. Thus when Israel blessed Ephraim and Manasses, Iosephs sons,* 1.723 he im∣posed upon them his hands, and prayed; God, in whose sight my Fathers, Abraham and Isaac, did walk; God which hath fed me all my life long unto this day, and the Angel

which hath delivered me from all evil, bless these Children. The Prophets which heal∣ed diseases by Prayer, used therein the self-same Ceremony. And therefore when Elizeus willed Naaman to wash himself seven times in Iordan,* 1.724 for cure of his foul disease, it much offended him; I thought (saith he) with my self, Surely the man will come forth, and stand, and call upon the Name of the Lord his God, and put his hand on the place, to the end he may so heal the ••••eprosie.* 1.725 In Consecrations and Ordinations of Men unto Rooms of Divine Calling, the like was usually done from the time of Moses to Christ. Their suits that came unto Christ for help were also tendred oftentimes,* 1.726 and are expressed in such forms or phrases of speech, as shew, that he was himself an observer of the same custom: He which with Im∣position of Hands and Prayer, did so great Works of Mercy for restauration of Bodily health, was worthily judged as able to effect the infusion of Heavenly Grace into them, whose age was not yet depraved with that malice, which might be supposed a bar to the goodness of God towards them.* 1.727 They brought him there∣fore young children to put his hands upon them, and pray. After the Ascension of our Lord and Saviour Jesus Christ, that which he had begun, continued in the daily practice of his Apostles, whose Prayer and Imposition of Hands, were a mean whereby thousands became partakers of the wonderful Gifts of God: The Church had received from Christ a promise, that such as believed in him, these signs and tokens should follow them,* 1.728 To cast one Devils, to speak with Tongues, to drive away Serpents, to be free from the harm which any deadly poyson could work, and to cure diseases by Imposition of Hands. Which power, common at the first, in a manner, unto all Believers, all Believers had not power to derive or communicate unto all other men; but whosoever was the instrument of God to instruct, con∣vert, and baptize them,* 1.729 the gift of miraculous operations by the power of the Holy Ghost they had not, but onely at the Apostles own hands. For which cause Simon Magus perceiving that power to be in none but them, and presuming,* 1.730 that they which had it, might sell it, sought to purchase it of them with money. And, as miraculous Graces of the Spirit continued after the Apostles times,* 1.731 For (saith Irenaus) they which are truly his Disciples, do in his Name, and through Grace received from him, such works for the benefit of other men, as every of them is by him enabled to work: Some cast one Devils, in so much, as they which are delivered from wicked spirits, have been thereby won unto Christ, and do constantly persevere in the Church, and Society of Faithful Men: Some excel in the knowledge of things to come, in the grace of Visions from God, and the gift of Prophetical Prediction: Some by lay∣ing on their hands, restore them to health, which are grievously afflicted with sickness; yea, there are that of dead, have been made alive, and have afterwards many years conversed with us. What should I say? The gifts are innumerable wherewith God hath inriched his Church throughout the World, and by vertue whereof, in the Name of Christ crucified under Pontius Pilate, the Church every day doth many wonders for the good of Nations, neither fraudulently, nor in any respect of lucre and gain to her self, but as freely bestowing, as God on her hath bestowed his Divine Graces: So it no where appeareth, that ever any did by Prayer and Imposition of Hands, si∣thence the Apostles times, make others partakers of the like miraculous gifts and graces, as long as it pleased God to continue the same in his Church, but onely Bishops, the Apostles Successors, for a time, even in that power.* 1.732 St. Augustine acknowledgeth, That such gifts were not permitted to last always, lest men should wax cold with the commonness of that, the strangeness whereof at the first in∣flamed them. Which words of St. Augustine, declaring how the vulgar use of these Miracles was then expired, are no prejudice to the like extraordinary Graces, more rarely observed in some, either then or of latter days. Now whereas the Successors, of the Apostles had but onely for a time such power, as, by Prayer and Im∣position of Hands, to bestow the Holy Ghost; the reason wherefore Confirma∣tion, nevertheless, by Prayer and Laying on of Hands hath hitherto always con∣tinued, is for other very special benefits which the Church thereby enjoyeth. The Fathers every where impute unto it that gift or Grace of the Holy Ghost, not which maketh us first Christian men, but, when we are made such, assisteth us in all vertue, aimeth us against temptation and sin. For, after Baptism administred, there followeth

(saith Tertullian) Imposition of Hands,* 1.733 with Invocation and Invitation of the Holy Ghost, which willingly cometh down from the Father, to rest upon the purified and blessed Bodies, as it were acknowledging the Waters of Baptism a fit Seat. St. Cyprian in more particular manner,* 1.734 alluding to that effect of the Spirit, which here especially was respected. How great (saith he) is that power and force wherewith the minde is here (he meaneth in Baptism) enabled, being not onely withdrawn from that pernicious hold which the World before had of it, nor onely so purified and made clean, that no stain or blemish of the Enemies invasion doth remain; but over and besides (namely, through Prayer and Imposition of Hands) becometh yet greater, yet mightier in strength, so far as to raign with a kinde of Imperial Dominion, over the whole Band of that roming and spoiling Adversary. As much is signified by Eusebius Emissenus,* 1.735 saying, The Holy Ghost which descendeth with saving influence upon the Waters of Baptism, doth there give that fulness which sufficeth for innocenty, and afterwards exhibiteth in Confirmation an Augmentation of further Grace. The Fathers therefore being thus perswaded, held Confirmation as an Ordinance Apostolick,* 1.736 always profitable in Gods Church, although not always accompanied with equal largeness of those Ex∣ternal Effects which gave it countenance at the first. The cause of severing Con∣firmation from Baptism (for most commonly they went together) was sometimes in the Minister, which being of inferior degree, might Baptize, but not Confirm, as in their case it came to pass, whom Peter and Iohn did confirm,* 1.737 whereas Philip had before baptized them; and in theirs of whom St. Ierome hath said, I deny not but the Custom of the Churches is, that the Bishop should go abroad, and imposing his hands, pray for the Gift of the Holy Ghost on them, whom Presbyters and Deacons far off, in lesser Cities, have already ••aptized. Which ancient Custom of the Church, St. Cyprian groundeth upon the example or Peter and Iohn in the Eighth of the Acts, before alledged. The faithful in Samaria (saith he) had already obtained Baptism;* 1.738 onely that which was wanting, Peter and John supplied by Prayer and Imposition of Hands, to the end, the Holy Ghost might be poured upon them. Which also is done amongst our selves, when they which be already Baptized, are brought to the Prelates of the Church, to obtain by their Prayer and Imposition of Hands the Holy Ghost. By this it ap∣peareth, that when the Ministers of Baptism were persons of inferior degree, the Bishops did after Confirm whom such had before Baptized. Sometimes they which by force of their Ecclesiastical Calling, might do as well the one as the other, were not∣withstanding Men whom Heresie had dis-joyned from the Fellowship of true Believers. Whereupon, when any Man, by them Baptized and Confirmed, came afterwards to see and renounce their Error, there grew in some Churches very hot contention about the manner of admitting such into the Bosome of the true Church, as hath been declared already in the question of Rebaptization. But the generally received Custom was onely to admit them with Imposition of Hands and Prayer. Of which Custom, while some imagined the reason to be, for that Hereticks might give Re∣mission of Sins by Baptism, but not the Spirit by Imposition of Hands, because themselves had not Gods Spirit, and that therefore their Baptism might stand, but Confirmation must be given again. The imbecillity of this ground, gave Cyprian occasion to oppose himself against the practice of the Church herein, laboring many ways to prove, That Hereticks could do neither; and consequently, that their Baptism in all respects, was as frustrate as their Chrism; for the manner of those times was in Confirming to use Anointing. On the other side, against Luciferians which ratified onely the Baptism of Hereticks, but disannulled their Confirmations and Consecrations, under pretence of the reason which hath been before specified, Hereticks cannot give the Holy Ghost. St. Ierome proveth at large, That if Baptism by Hereticks be granted available to Remission of Sins, which no man receiveth without the Spirit, it must needs follow, that the reason taken from disability of be∣stowing the Holy Ghost, was no reason wherefore the Church should admit Con∣verts with any new Imposition of Hands. Notwithstanding, because it might be objected, That if the gift of the Holy Ghost do always joyn it self with true Bap∣tism, the Church, which thinketh the Bishops Confirmation after others Mens Bap∣tism needful for the obtaining of the Holy Ghost, should hold an error: Saint Ierome hereunto maketh answer, That the cause of this observation is not any abso∣lute

impossibility of receiving the Holy Ghost by the Sacrament of Baptism, unless a Bishop add after it the Imposition of Hands, but rather a certain congruity and fitness to honor Prelacy with such pre-eminences, because the safety of the Church dependeth upon the dignity of her chief Superiors, to whom, if some eminent Offices of Power above others should not be given, there would be in the Church as many Schisms as Priests. By which answer, it appeareth his opinion was, That the Holy Ghost is received in Baptism; that Confirmation is onely a Sacramental Complement; that the reason why Bishops alone did ordinarily confirm, was not because the benefit, grace, and dignity thereof, is greater then of Baptism; but rather, for that, by the Sacrament of Baptism, Men being admitted into Gods Church, it was both reasonable and convenient, that if he Baptize them not unto whom the chiefest authority and charge of their Souls belongeth; yet for honors sake, and in token of his Spiritual Superiority over them,* 1.739 because to bless, is an act of Authority, the performance of this annexed Ceremony should be sought for at his hands. Now what effect their Imposition of Hands hath, either after Baptism ad∣ministred by Hereticks or otherwise, St. Ierome in that place hath made no mention, because all men understood that in Converts it tendeth to the fruits of Repentance, and craveth in behalf of the Penitent,* 1.740 such grace as David, after his fall, desired at the hands of God; in others, the fruit and benefit thereof is, that which hath been before shewed. Finally, Sometime the cause of severing Confirmation from Baptism, was in the parties that received Baptism being Infants, at which age they might be very well admitted to live in the Family; but because to fight in the Army of God, to discharge the duties of a Christian man, to bring forth the fruits, and to do the Works of the Holy Ghost, their time of ability was not yet come,(so that Baptism were not deferred) there could, by stay of their Confirmation, no harm ensue, but rather good. For by this means it came to pass, that Children in expectation thereof, were seasoned with the principles of true Religion, before malice and corrupt examples depraved their mindes, a good foundation was laid be∣times for direction of the course of their whole lives, the Seed of the Church of God was preserved sincere and sound, the Prelates and Fathers of Gods Family, to whom the cure of their Souls belonged, saw by tryal and examination of them, a part of their own heavy burthen discharged, reaped comfort by beholding the first beginnings of true godliness in tender years, glorified him whose praise they found in the mouths of Infants, and neglected not so fit opportunity of giving every one Fatherly encouragement and exhortation. Whereunto Imposition of Hands, and Prayer being added, our Warrant for the great good effect thereof, is the same which Patriarks, Prophets, Priests, Apostles, Fathers, and Men of God, have had for such their particular Invocations and Benedictions, as no Man, I suppose, professing truth of Religion, will easily think to have been without Fruit. No, there is no cause we should doubt of the benefit; but surely great cause to make complaint of the deep neglect of this Christian duty, almost with all them, to whom by tight of their place and calling, the same belongeth. Let them not take it in evil part, the thing is true, their small regard hereunto hath done harm in the Church of God. That which* 1.741 Error rashly uttereth in disgrace of good things, may peradventure be sponged out, when the print of those evils, which are grown through neglect,

will remain behinde. Thus much therefore generally spoken, may serve for answer unto their demands, that require us to tell them, Why there should be any such con∣firmation in the Church, seeing we are not ignorant how earnestly they have pro∣tested against it; and how directly (although untruly, for so they are content to acknowledge) it hath by some of them been said, To be first brought in by the seigned Decretal Epistles of the Popes; or, why it should not be utterly abolished, seeing that no one title thereof, can be once found in the whole Scripture, except the Epistle to the Hebrews be Scripture:* 1.742 And again, seeing that how free soever it be now from abuse, if we look back to the times past, which wise men do al∣ways more respect then the present, it hath been abused, and is found at the length no such profitable Ceremony, as the whole silly Church of Christ, for the space of these Sixteen hundred years, hath through want of experience imagined: Last of all, Seeing also, besides the cruelty which is shewed towards poor Country people, who are fain sometimes to let their Ploughs stand still, and with incre∣ble wearisome toyl of their feeble bodies, to wander over Mountains and through Woods; it may be, now and then little less then a whole half score of miles for a Bishops blessing, which if it were needful, might as well be done at home in their own Parishes, rather then they is purchase it with so great loss and so intolerable pain. There are, they say, in Confirmation, besides this, Three terrible points. The first is, Laying on of hands, with pretence, that the same is done to the example of the Apostles, which is not onely, as they suppose, a manifest untruth; (for all the World doth know, that the Apostles did never after Baptism lay hands on any, and therefore Saint Luke which saith they did, was much deceived:) But farther also, we thereby teach men to think Imposition of Hands a Sacrament,* 1.743 belike, be∣cause it is a principle ingrafted by common Light of Nature in the Mindes of Men, that all things done by Apostolick example, must needs be Sacrament. The second high point of danger is, That by tying Confirmation to the Bishop alone, there is great cause of suspition given, to think that Baptism is not so precious a thing as Confirmation: For will any man think, that a Velvet Coat is of more price, then a Linnen Coyf, knowing the one to be an ordinary Garment, the other an Ornament which onely Sergeants at Law do wear? Finally, To draw to an end of perils, the last and the weightiest hazard is, where the Book it self doth say, That Chil∣dren by Imposition of Hands and Prayer, may receive strength against all temptation: Which speech, as a two-edged sword, doth both ways dangerously wound; partly be∣cause it ascribeth Grace to Imposition of Hands, whereby we are able no more to assure our selves in the warrant of any promise from God, that his Heavenly Grace shall be given, then the Apostle was, that himself should obtain Grace by the bowing of his knees to God; and partly, because by using the very word strength in this matter,* 1.744 a word so apt to spred infection, we maintain with Popish Evange∣lists, an old forlorn distinction of the Holy Ghost, bestowed upon Christs Apostles before his Ascension into Heaven,* 1.745 and augmented upon them afterwards; a di∣stinction of Grace infused into Christian men by degrees;* 1.746 planted in them at the first by Baptism, after cherished, watred, and (be it spoken without offence) strengthned as by other vertuous Offices, which Piety and true Religion teacheth, even so by this very special Benediction whereof we speak, the Rite or Ceremony of Confirmation.

67. The Grace which we have by the holy Eucharist,* 1.747 doth not begin, but con∣tinue life. No man therefore receiveth this Sacrament before Baptism, because no dead thing is capable of nourishment. That which groweth, must of necessity first live. If our Bodies did not daily waste, Food to restore them, were a thing super∣fluous. And it may be, that the Grace of Baptism would serve to Eternal Life, were it not that the state of our Spiritual Being, is daily so much hindered and impaired after Baptism. In that life therefore, where neither Body nor Soul can decay, our Souls shall as little require this Sacrament, as our Bodies corporal nourishment. But as long as the days of our warfare last, during the time that we are both subject to di∣minution and capable of augmentation in Grace, the Words of our Lord and Savi∣our Christ will remain forceable,* 1.748 Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no life in you. Life being therefore proposed unto all men

as their end, they which by Baptism have laid the Foundation and attained the first beginning of a new life, have here their nourishment and food prescribed for con∣tinuance of life in them. Such as will live the Life of God, must eat the Flesh and drink the Blood of the Son of Man; because this is a part of that diet, which if we want, we cannot live. Whereas therefore in our Infancy we are incorporated into Christ, and by Baptism receive the Grace of his Spirit, without any sense or feeling of the gift which God bestoweth; in the Eucharist, we so receive the gift of God, that we know by Grace, what the Grace is which God giveth us; the degrees of our own Increase, in holiness and vertue, we see and can judge of them; we understand that the strength of our life begun in Christ, is Christ; that his Flesh is Meat, and his Blood drink, not by surmised imagination, but truly, even so truly, that through Faith, we perceive in the Body and Blood sacramentally presented, the very taste of Eternal Life; the Grace of the Sacrament, is here as the food which we eat and drink. This was it that some did exceedingly fear, lest Zwinglius and Occolampadius would bring to pass, that men should account of this Sacrament, but onely as of a shadow, destitute, empty, and void of Christ. But seeing, that by opening the several opinions which have been held, they are grown, for ought I can see, on all sides at the length to a general agreement, concerning that which alone is material, name∣ly, The Real Participation of Christ, and of Life in his Body and Blood, by means of this Sacrament; Wherefore should the World continue still distracted, and rent with so manifold Contentions, when there remaineth now no Controversie, saving onely about the subject where Christ is? Yea, even in this point no side denieth, but that the Soul of Man is the receptacle of Christs presence. Whereby the question is yet driven to a narrower issue, nor doth any thing rest doubtful but this, Whether when the Sacrament is administred, Christ be whole within Man onely, or else his Body and Blood be also externally seated in the very Consecrated Elements themselves. Which opinion they that defend, are driven either to Consubstantiate and Incorporate Christ with Elements Sacramental, or to Transubstantiate and change their substance into his; and so the one to hold him really, but invisibly, moulded up with substance of those Elements; the other to hide him under the onely visible shew of Bread and Wine, the substance whereof, as they imagine, is abolished, and his succeeded in the same room. All things considered, and compared with that success, which Truth hath hitherto had by so bitter Conflicts with Errors in this point, Shall I wish that men would more give themselves to meditate with silence, what we have by the Sacrament, and less to dispute of the manner how? If any man suppose that this were too great stupidity and dulness, let us see whether the Apostles of our Lord themselves have not done the like. It appeareth by many examples, that they of their own disposition were very scrupulous and inquisitive, yea, in other cases of less importance, and less difficulty, always apt to move questions. How cometh it to pass, that so few words of so high a Mystery being uttered, they receive with gladness the gift of Christ, and make no shew of doubt or scruple? The rea∣son hereof, is not dark to them which have any thing at all observed how the powers of the minde are wont to stir, when that which we infinitely long for, presenteth it self above and besides expectation. Curious and intricate speculations do hinder, they abate, they quench such inflamed motions of delight and joy, as Divine Graces use to raise when extraordinarily they are present. The minde therefore feeling present joy, is always marvellous unwilling to admit any other cogitation, and in that case, casteth off those disputes whereunto the intellectual part at other times easily draweth. A manifest effect whereof may be noted, if we compare with our Lords Disciples in the Twentieth of Iohn, the people that are said in the Sixth of Iohn, to have gone after him to Capernaum. These leaving him on the one side the Sea of Tiberias, and finding him again as soon as themselves by ship were arrived on the contrary side, whither they knew that by ship he came not, and by Land the journey was longer then according to the time he could have to travel, as they won∣dered; so they asked also,* 1.749 Rabbi, when camest thou hither? The Disciples, when Christ appeared to them in far more strange and miraculous manner, moved no questi∣on, but rejoyced greatly in that they saw. For why? The one sort beheld onely, that in Christ, which they knew was more then natural, but yet their affection was

not rapt therewith through any great extraordinary gladness; the other, when they looked on Christ, were not ignorant that they saw the Well-spring of their own Everlasting felicity; the one, because they enjoyed not, disputed; the other dis∣puted not, because they enjoyed. If then the presence of Christ with them, did so much move, Judge what their thoughts and affections were at the time of this new presentation of Christ; not before their Eyes, but within their Souls. They had learned before, That his Flesh and Blood are the true cause of Eternal Life, that this they are not by the bate force of their own substance, but through the dignity and worth of His Person, which offered them up by way of Sacrifice, for the Life of the whole World, and doth make them still effectual thereunto: Finally, that to us they are Life in particular, by being particularly received. Thus much they knew, although as yet they understood not perfectly, to what effect or issue the same would come, till at the length, being assembled for no other cause which they could ima∣gine, but to have eaten the Passover onely that Moses appointed; when they saw their Lord and Master, with hands and eyes lifted up to Heaven, first bless and conse∣crate, for the endless good of all Generations till the Worlds end, the chosen Ele∣ments of Bread and Wine, which Elements, made for ever the Instruments of Life by vertue of his Divine Benediction, they being the first that were commanded to receive from him, the first which were warranted by his promise, that not onely un∣to them at the present time, but to whomsoever, they and their Successors after them, did duly administer the same, those Mysteries should serve as Conducts of Life, and Conveyances of his Body and Blood unto them: Was it possible they should hear that voice, Take, eat, This is my Body; Drink ye all of this, This is my Blood? Pos∣sible, that doing what was required, and believing what was promised, the same should have present effect in them, and not fill them with a kinde of fearful admira∣tion at the Heaven which they saw in themselves? They had at that time a Sea of Comfort and Joy to wade in, and we, by that which they did, are taught, that this Heavenly Food is given for the satisfying of our empty Souls, and not for the exer∣cising of our curious and subtile wits. If we doubt what those admirable words may import, let him be our Teacher for the meaning of Christ, to whom Christ was himself a School-master, let our Lords Apostle be his Interpreter, content we our selves with his Explication; My Body, The Communion of my Body: My Blood, The Communion of my Blood. Is there any thing more expedite, clear, and easie, then that as Christ is termed our Life, because through him we obtain life; so the parts of this Sacrament are his Body and Blood, for that they are so to us; who receiving them, receive that by them which they are termed? The Bread and Cup are his Body and Blood, because they are causes instrumental, upon the receit whereof, the Participation of his Body and Blood ensueth. For that which produceth any certain effect, is not vainly nor improperly said to be, that very effect whereunto it tendeth. Every cause is in the effect which groweth from it. Our Souls and Bodies quickned to Eternal Life, are effects; the cause whereof, is the Person of Christ: His Body and Blood are the true Well-spring, out of which, this Life floweth. So that his Body and Blood are in that very subject whereunto they minister life: Not onely by effect or operation, even as the influence of the Heavens is in Plants, Beasts, Men, and in every thing which they quicken; but also by a far more Divine and Mystical kinde of Union, which maketh us one with him, even as He and the Father are one. The Real Presence of Christs most Blessed Body and Blood, is not therefore to be sought for in the Sacrament, but in the worthy Receiver of the Sacrament. And with this the very order of our Saviours words agreeth, first,* 1.750 Take and eat; then, This is my Body which was broken for you: First, Drink ye all of this; then followeth, This is my Blood of the New Testament, which is shed for many for the remission of sins. I see not which way it should be gathered by the Words of Christ, when and where the Bread, is his Body, or the Cup, his Blood; but onely in the very Heart and Soul of him which receiveth them. As for the Sacraments, they really exhibite; but, for ought we can gather out of that which is written of them, they are not really, nor do really contain in themselves, that Grace, which with them, or by them, it plea∣seth God to bestow. If on all sides it be confest, That the Grace of Baptism is poured into the Soul of Man; that by Water we receive it, although it be neither seated

in the Water, nor the Water changed into it; what should induce men to think, that the Grace of the Eucharist must needs be in the Eucharist, before it can be in us that receive it? The fruit of the Eucharist is the Participation of the Body and Blood of Christ. There is no sentence of holy Scripture which saith, That we cannot by this Sacrament be made partakers of his Body and Blood, except they be first contained in the Sacrament, or the Sacrament converted into them. This is my Body, and This is my Blood, being words of promise, sith we all agree, That by the Sacrament, Christ doth really and truly in us, perform his promise; why do we vainly trouble our selves with so fierce Contentions, whether by Consubstantiation, or else by Transubstantiation the Sacrament it self be first possessed with Christ, or no? A thing which no way can either further or hinder us, howsoever it stand, because our Participation of Christ in this Sacrament, dependeth on the co-operation of his Omnipotent Power, which maketh it his Body and Blood to us; whether with change or without alteration of the Element, such as they imagine, we need not greatly to care or inquire. Take therefore that wherein all agree, and then con∣sider by it self, what cause, why the rest in question should not rather be left as super∣fluous, then urged as necessary. It is on all sides plainly confest, first, That this Sa∣crament is a true and a real Participation of Christ, who thereby imparteth himself, even his whole intire Person, as a Mystical Head, unto every Soul that receiveth him, and that every such Receiver doth thereby incorporate or unite himself unto Christ as a Mystical Member of him, yea, of them also whom he acknowledgeth to be his own. Secondly, That to whom the Person of Christ is thus communicated, to them he giveth by the same Sacrament his holy Spirit to sanctifie them, as it sanctifieth him which is their Head. Thirdly, That what merit, force, or vertue soever there is in his Sacrificed Body and Blood, we freely, fully, and wholly have it by this Sacra∣ment. Fourthly, That the effect thereof in us, is a real transmutation of our Souls and Bodies, from sin to righteousness, from death and corruption to immortality and life. Fifthly, That because the Sacrament being of it self, but a corruptible and earthly Creature, must needs be thought an unlikely Instrument to work so admirable effects in Man; we are therefore, to rest our selves altogether upon the strength of his glorious power, who is able, and will bring to pass, That the Bread and Cup which he giveth us, shall be truly the thing he promiseth. It seemeth therefore much amiss, that against them whom they term Sacramentaries, so many invective Discourses are made, all ranning upon two points, That the Eucharist is not bare a Sign or Figure onely, and that the efficacy of his Body and Blood is not all we receive in this Sacra∣ment. For no man, having read their Books and Writings which are thus traduced, can be ignorant that both these Assertions they plainly confess to be most true. They do not so interpret the words of Christ, as if the name of his Body did import but the figure of his Body; and to be, were onely to signifie his Blood. They grant, that these holy Mysteries received in due manner, do instrumentally both make us par∣takers of the Grace of that Body and Blood which were given for the Life of the World; and besides, also impart unto us, even in true and real, though mystical man∣ner, the very Person of our Lord himself, whole, perfect, and intire, as hath been shewed. Now whereas all three opinions do thus far accord in one, that strong con∣ceit which two of the three have imbraced, as touching a Literal, Corporal, and O∣ral Manducation of the very Substance of his Flesh and Blood, is surely an opinion no where delivered in holy Scripture, whereby they should think themselves bound to believe it, and (to speak with the softest terms we can use) greatly prejudiced in that, when some others did so conceive of eating his Flesh, our Saviour to abate that error in them, gave them directly to understand, how his Flesh so eaten could profit them nothing, because the words which he spake were Spirit; that is to say, they had a reference to a Mystical Participation; which Mystical Participation giveth life. Wherein there is small appearance of likelihood, that his meaning should be onely to make them Marcionites by inversion, and to teach them that, as Marcion did think, Christ seemed to be Man, but was not; so they contrariwise should believe. That Christ in Truth would so give them, as they thought, his Flesh to eat; but yet left the horror thereof should offend them, he would not seem to do that he did. When they which have this opinion of Christ, in that Blessed Sacrament, go about to ex∣plain

themselves, and to open after what manner things are brought to pass, the one sort lay the Union of Christs Deity with his Manhood, as their first foundation and ground: From thence they infer a power which the Body of Christ hath, thereby to present it self in all places; out of which Ubiquity of his Body, they gather the presence thereof with that sanctified Bread and Wine of our Lords Table: The Conjunction of his Body and Blood with those Elements they use as an Argument, to shew how the Bread may as well in that respect be termed his Body, because his Body is therewith joyned, as the Son of God may be named Man, by reason, that God and Man in the Person of Christ are united: To this they add, how the Words of Christ commanding us to eat, must needs import, That as he hath coupled the Substance of his Flesh, and the Substance of Bread together, so we together should receive both: Which Labyrinth, as the other sort doth justly shun, so the way which they take to the same In•• is somewhat more short, but no whit more certain. For through Gods Omnipotent Power, they imagine that Transubstantiation follow∣eth upon the words of Consecration; and, upon Transubstantiation, the Participa∣tion of Christs both Body and Blood, in the onely shape of Sacramental Elements. So that they all three do plead Gods Omnipotency: Sacramentaries, to that Altera∣tion, which the rest confess he accomplisheth; the Patrons of Transubstantiation, over and besides that, to the change of one substance into another; the Followers of Con∣substantiation, to the kneading of both Substances, as it were, into one lump: Touching the sentence of Antiquity in this cause; first, For as much as they knew, that the force of this Sacrament doth necessarily presuppose the Verity of Christs both Body and Blood, they used oftentimes the same as an Argument to prove, That Christ hath as truly the substance of Man as of God, because here we re∣ceive Christ, and those Graces which flow from him, in that he is Man. So that if he have no such Being, neither can the Sacrament have any such meaning, as we all confess it hath. Thusa 1.751 Tertullian, thusb 1.752 Irenaeus, thusc 1.753 Theodoret disputeth. Again, as evident it is how they teach, that Christ is personally there present, yea present whole, albeit a part of Christ be corporally absent from thence, thatd 1.754 Christ assisting this Heavenly Banquet with his Personal and true Presence,e 1.755 doth by his own Divine Power, add to the Natural Substance thereof, Supernatural Efficacy, whichf 1.756 addition to the Nature of those consecrated Elements, changeth them, and maketh them that unto us, which otherwise they could not be, that to us they are thereby made such Instruments, asg 1.757 mystically, yet truly; invisibly, yet really; work our Communion or Fellowship with the Person of Jesus Christ, as well in that he is Man as God, our Participation also in the Fruit, Grace, and Efficacy of his Body and Blood; where∣upon there ensueth a kinde of Transubstantiation in us, a trueh 1.758 change, both of Soul

and Body, an alteration from death to life. In a word, it appeareth not, that of all the ancient Fathers of the Chruch, any one did ever conceive or imagine other then onely a Mystical Participation of Christs both Body and Blood in the Sacrament, nei∣ther are their speeches concerning the change of the Elements themselves, into the Body and Blood of Christ such, that a man can thereby, in Conscience, assure himself it was their meaning, to perswade the World, either of a Corporal Consubstantiation of Christ, with those Sanctified and Blessed Elements, before we receive them; or of the like Transubstantiation of them into the Body and Blood of Christ. Which both to our Mystical Communion with Christ, are so unnecessary, that the Fathers, who plainly hold but this Mystical Communion, cannot easily be thought to have meant any other change of Sacramental Elements, then that which the same Spi∣ritual Communion did require them to hold. These things considered, how should that Minde, which, loving Truth, and seeking Comfort out of Holy Mysteries, hath not perhaps the leisure, perhaps nor the wit nor capacity to tread out so endless Mazes, as the intricate Disputes of this cause have led men into, how should a ver∣tuously disposed minde better resolve with it self then thus? Variety of Iudg∣ments and Opinions argueth obscurity in those things whereabout they differ. But that which all parts receive for Truth, that which every one having sifted, is by no one denied or doubted of, must needs be matter of infallible certainly. Whereas therefore there are but three Expositions made of, This is my Body; The first, This is in it self before participation really and truly the Natural Substance of my Body, by reason of the coexistence which my Omnipotent Body hath with the sanctified Element of Bread, which is the Lutherans Interpretation. The second, This is in itself and be∣fore participation the very true and Natural Substance of my Body, by force of that Deity, which with the words of Consecration, abolisheth the Substance of Bread, and substituteth in the place thereof my Body, which is the Popish construction. The last, This Hallowed Food, through concurrence of Divine Power, is in verity and truth, unto faithful Receivers, instrumentally a cause of that Mystical Partici∣pation, whereby as I make my self wholly theirs; so I give them in hand an actual possession of all such saving Grace, as my Sacrificed Body can yield, and as their Souls do presently need: This is to them, and in them, my Body. Of these three re∣hearsed Interpretations, the last hath in it nothing but what the rest do all approve and acknowledge to be most true; nothing but that which the words of Christ are on all sides confest to inforce; nothing but that which the Church of God hath always thought necessary; nothing but that which alone is sufficient for every Christian man to be∣lieve, concerning the use and force of this Sacrament: Finally, Nothing but that wherewith the Writings of all Antiquity are consonant, and all Christian Confessions agreeable. And as Truth, in what kinde soever, is by no kinde of Truth gain-said; so the minde which resteth it self on this, it never troubled with those perplexities which the other do both finde, by means of so great contradiction between their opinions, and true principles of Reason grounded upon Experience, Nature, and Sense. Which al∣beit, with boysterous courage and breath, they seem oftentimes to blow away; yet who∣so observeth, how again they labor and sweat by subtilty of wit, to make some shew of agreement between their peculiar conceits, and the general Edicts of Nature, must needs perceive they struggle with that which they cannot fully master. Besides, sith of that which is proper to themselves, their Discourses are hungry and unpleasant, full of tedious and irksome labor, heartless, and hitherto without Fruit; on the other side, read we them, or hear we others, be they of our own or of ancienter times, to what part soever they be thought to incline, touching that whereof there is controversie; yet in this, where they all speak but one thing, their Discourses are Heavenly, their Words sweet as the Honey-Comb, their Tongues melodiously tuned Instruments, their Sentences meer Consolation and Ioy: Are we not hereby almost, even with voice from Heaven admonished, which we may safeliest cleave unto? He which hath said of the one Sacrament, Wash and be clean, hath said concerning the other likewise, Eat and live. If therefore without any such particular and solemn warrant as this is, that poor distressed Woman coming unto Christ for health, could so constantly resolve her self, May I but touch the skirt of his Garment, I shall be whole, what moveth us to argue of the manner how Life should come by Bread? our duty being here, but

to take what is offered, and most assuredly to rest perswaded of this, that, can we but eat, we are safe? When I behold with mine eyes, some small and scarce discernable Grain or Seed, whereof Nature maketh a promise, that a Tree shall come; and when afterwards of that Tree, any skilful Artificer undertaketh to frame some exquisite and curious work, I look for the event, I move no question about performance, either of the one, or of the other. Shall I simply credit Nature in things natural? Shall I in things arti∣ficial, relie my self on Art, never offering to make doubt? And in that which is above, both Art and Nature refuse to believe the Author of both, except he acquaint me with his ways, and lay the secret of his skill before me? Where God himself doth speak those things, which, either for height and sublimity of Matter, or else for secresie of Performance, we are not able to reach unto, as we may be ignorant without danger, so it can be no disgrace to confess we are ignorant. Such as love Piety will, as much as in them lieth, know all things that God commandeth, but especially the duties of Service which they ow to God. As for his dark and hidden works, they prefer, as becometh them in such cases, simplicity of Faith before that Knowledge, which curiously sisting what it should adore, and disputing too boldly of that which the wit of man can∣not search, chilleth for the most part all warmth of zeal, and bringeth soundness of belief many times into great hazard. Let it therefore be sufficient for me, presenting my self at the Lords Table, to know what there I receive from him; without searching or enquiring of the manner, how Christ performeth his promise? Let Disputes and Questions, Enemies to Piety, abatements of true Devotion, and hitherto, in this cause, but over-patiently heard, let them take their rest: Let curious and sharp-witted Men, beat their Heads about what Questions themselves will; the very Letter of the Word of Christ, giveth plain security, that these Mysteries do, as Nails, fasten us to his very Cross, that by them we draw out, as touching Efficacy, Force, and Vertue, even the Blood of his goared side: In the Wounds of our Redeemer, we there dip our Tongues, we are died red, both within and without; our hunger is satisfied, and our thirst for ever quenched; they are things wonderful which he feeleth, great which he seeth, and unheard of which he uttereth, whose Soul it possest of this Paschal Lamb, and made joyful in the strength of this new Wine: This Bread hath in it more then the substance which our eyes behold; this Cup hallowed with solemn Benediction, availeth to the endless life and welfare both of Soul and Body, in that it serveth as well for a Medicine to heal our infirmities and purge our sins; as for a Sacrifice of Thanksgiving: With touching it sanctifieth, it enlightneth with belief, it truly conformeth us unto the image of Iesus Christ. What these Elements are in themselves, it skilleth not, it is enough, that to me which take them, they are the Body and Blood of Christ; his Promise, in witness hereof sufficeth; his Word, he knoweth which way to accomplish; why should any cogitation possess the minde of a Faithful Communicant, but this. O my God, thou art true; O my Soul, thou art happy! Thus therefore we see, that howso∣ever Mens opinions do otherwise vary; nevertheless, touching Baptism and the Supper of the Lord, we may with consent of the whole Christian World conclude they are necessary; the one to initiate or begin, the other to consummate or make perfect our life in Christ.

68. In Administring the Sacrament of the Body and Blood of Christ;* 1.759 the supposed faults of the Church of England are not greatly material, and therefore it shall suffice to touch them in few words. The first is, That we do not use in a genera∣lity once for all to say to Communicants, Take, eat, and drink; but unto every parti∣cular person, Eat thou, drink thou, which is according to the Popish manner, and not the Form that our Saviour did use. Our second oversight is, by Gesture. For in Kneeling there hath been Superstition; Sitting agreeth better to the action of a Supper; and our Saviour using that which was most fit, did himself not kneel. A third accusation is, for not examining all Communicants, whose knowledge in the Mystery of the Gospel, should that way be made manifest; a thing every where, they say, used in the Apostles times, because all things necessary were used; and this in their opinion is necessary, yea, it is commanded,* 1.760 in as much as the Levites are commanded to prepare the people for the Passover; and Examination is a part of their Preparation, our Lords Supper in place of the Passover. The fourth thing misliked is,* 1.761 That, against the Apostles prohibi∣tion•• to have any familiarity at all with notorious Offenders, Papists being not of the

Church are admitted to our very Communion, before they have by their Religious and Gospel-like behavior, purged themselves of that suspition of Popery, which their former life hath caused. They are Dogs, Swine, unclean Beasts, Foreigners and Strangers from the Church of God; and therefore ought not to be admitted, though they offer themselves. We are, fiftly, condemned, in as much as when there have been store of people to hear Sermons and Service in the Church, we suffer the Communion to be ministred to a few. It is not enough, that our Book of Common Prayer hath godly Exhortations to move all thereunto which are present. For it should not suffer a few to Communicate, it should by Eccle∣siastical Discipline, and Civil punishment provide, that such as would withdraw them∣selves, might be brought to Communicate, according both to thea 1.762 Law of God, and the ancient Church Canons. In the sixth and last place, cometh the enormity of imparting this Sacrament privately unto the sick. Thus far accused, we answer briefly to the firstb 1.763 That seeing God by Sacraments, doth apply in particular unto every mans person, the Grace which himself hath provided for the benefit of all mankinde; there is no cause, why, Administring the Sacraments, we should forbear to express that in our forms of Speech, which he by his Word and Gospel teacheth all to be∣lieve. In the one Sacrament, I Baptize thee, displeaseth them not. If ••at thou, in the other, offend them, their fancies are no rules for Churches to follow. Whe∣ther Christ at his last Supper did speak generally once to all, or to every one in particular, is a thing uncertain. His words are recorded in that Form which serveth best for the setting down with Historical brevity, what was spoken; they are no manifest proof, that he spake but once unto all, which did then Communicate, much∣less, that we in speaking unto every Communicant severally do amiss; although it were clear, that we herein do otherwise then Christ did. Our imitation of him, con∣sisteth not in tying scrupulously our selves unto his syllables, but rather in speaking by the Heavenly Direction of that inspired Divine Wisdom, which teacheth divers ways to one end; and doth therein controul their boldness, by whom any profit∣able way is censured, as reprovable, onely under colour of some small difference from great examples going before; to do throughout every the like circumstance, the same which Christ did in this action, were by following his footsteps in that sort, to err more from the purpose he aimed at, then we now do by not following them with so nice and severe strictness. They little weigh with themselves, how dull, how heavy, and almost, how without sense, the greatest part of the common mul∣titude every where is, who think it either unmeet or unnecessary to put them, even man by man, especially at that time, in minde whereabout they are. It is true, That in Sermons we do not use to repeat our sentences severally to every particular he••er; a strange madness it were, if we should. The softness of Wax may induce a wise man to set his stamp or image therein; it perswadeth no man, that because Wooll hath the like quality, it may therefore receive the like impression. So the reason taken from the use of Sacraments, in that they are Instruments of Grace, un∣to every particular man, may with good congruity, lead the Church to frame ac∣cordingly her words in Administration of Sacraments, because they easily admit this Form; which being in Sermons, a thing Impossible, without apparent ridiculous ab∣surdity, agreement of Sacraments with Sermons, in that which is alledged as a rea∣sonable proof of conveniency for the one, proveth not the same Allegation imper∣tinent, because it doth not inforce the other to be administred in like sort. For equal principles do then avail unto equal conclusions, when the matter whereunto we ap∣ply them, is equal, and not else.* 1.764 Our Kneeling at Communions, is the gesture of Piety. If we did there present our selves, but to make some shew or dumb resem∣blance of a Spiritual Feast, it may be that Sitting were the fitter Ceremony; but coming as Receivers of inestimable Grace at the Hands of God, what doth better beseem our bodies at that hour, then to be sensible Witnesses of mindes unfeigned∣ly humbled? Our Lord himself did that which custom and long usage had made fit; We, that which fitness and great decency hath made usual. The tryal of our selves, before we Eat of this Bread, and Drink of this Cup, is by express Commandment, every mans precise Duty. As for necessity of calling others unto account besides our selves, albeit we be not thereunto drawn by any great strength which is in their Arguments, who first press us with it, as a thing necessary, by affirming, That the

Apostles, did use it, and then provea 1.765 the Apostles to have used it, by affirming it to be necessary: Again, albeit we greatly muse how they can avouch, That God did command the Levites to prepare their Brethren against the Feast of the Passover, and that the Examination of them, was a part of their Preparation, when the place alledged to this purpose, doth but charge the Levite, saying, Make ready L••ahhe∣chem for your Brethren, to the end, they may do according to the Word of the Lord by Moses. Wherefore in the self-same place it followeth, how Lambs, and Kids, and Sheep, and Bullocks, were delivered unto the Levites, and that thus the Service was made ready: It followeth likewise, how the Levites having in such sort provided for the people, they made provision for themselves, and for the Priests, the Sons of Aaron: So that confidently from hence to conclude the necessity of Examination, argueth their wonderful great forwardness in framing all things to serve their turn; nevertheless, the Examination of Communicants when need requireth, for the profitable use it may have in such cases, we reject not. Our fault in admitting Popish Communicants, Is it in that we areb 1.766 forbidden to eat, and therefore much more to communicate with notorious Malefactors? The name of a Papist is not given unto any man for being a notorious Malefactor. And the crime wherewith we are charged, is suffering of Papists to communicate; so that, be their life and conversation whatsoever in the fight of man, their Popish opini∣ons are in this case laid as Bars and Exceptions against them, yea, those opinions which they have held in former times,c 1.767 although they now both profess by word, and offer to shew by fact the contrary. All this doth not justifie us, which ought not (they say) to admit them in any wise, till their Gospel-like behavior have removed all suspition of Popery from them, because Papists are Dogs, Swine, Beasts, For∣eigners and Strangers from the House of God; in a word, they are not of the Church. What the terms of Gospel-like behavior may include, is obscure and doubtful. But of the Visible Church of Christ in this present World, from which they se∣parate all Papists, we are thus perswaded. Church is a word which Art hath de∣vised, thereby to sever and distinguish that Society of Men, which professeth the true Religion from the rest which profess it not. There have been in the World, from the very first foundation thereof, but three Religions, Paganism, which lived in the blindness of corrupt and depraved Nature; Iudaism, embracing the Law which Reformed Heathenish Impiety, and taught Salvation to be looked for through One, whom God in the last days would send and exalt to be Lord of all. Finally, Christian Belief, which yieldeth obedience to the Gospel of Jesus Christ, and ac∣knowledgeth him the Saviour whom God did promise. Seeing then that the Church is a name, which Art hath given to Professors of true Religion. As they which will define a Man, are to pass by those qualities wherein one man doth excel another, and to take onely those Essential Properties, whereby a Man doth differ from Crea∣tures of other kindes: So he that will teach what the Church is, shall never rightly perform the work whereabout he goeth, till in Matter of Religion he touch that difference which severeth the Churches Religion from theirs who are not the Church. Religion being therefore a matter partly of contemplation, partly of action; we must define the Church, which is a Religious Society, by such differ∣ences as do properly explain the Essence of such things, that is to say, by the Object or Matter whereabout the Contemplations and Actions of the Church are properly conversant. For so all Knowledges and all Vertues are defined. Where∣upon, because the onely Object which separateth ours from other Religions, is Jesus Christ, in whom, none but the Church doth believe; and whom, none but the Church doth worship; we finde that accordingly the Apostles do every where distin∣guish hereby the Church from Infidels and from Jews, accounting them which call upon the Name of our Lord Iesus Christ to be his Church. If we go lower, we shall but add unto this certain casual and variable accidents, which are not properly of the Being, but make onely for the happier and better Being of the Church of God, either indeed, or in mens opinions and conceits. This is the Error of all Popish de∣finitions that hitherto have been brought. They define not the Church by that which the Church essentially is, but by that wherein they imagine their own more per∣fect then the rest are. Touching parts of eminency and perfection, parts likewise

of imperfection and defect in the Church of God, they are infinite, their degrees and differences no way possible to be drawn unto any certain account. There is not the least contention and variance,* 1.768 but it blemisheth somewhat the Unity that ought to be in the Church of Christ, which notwithstanding may have not onely without offence or breach of concord, her manifold varieties in Rites and Cere∣monies of Religion, but also her Strifes and Contentions many times, and that about matters of no small importance; yea, her Schisms, Factions, and such other evils whereunto the Body of the Church is subject, sound and sick, remaining both of the same Body; as long as both parts retain by outward profession, that vital substance of truth, which maketh Christian Religion to differ from theirs, which acknowledge not our Lord Jesus Christ, the Blessed Saviour of Mankinde, give no crecit to his glorious Gospel, and have his Sacraments, the Seals of Eternal Life, in derision. Now the priviledge of the visible Church of God (for of that we speak) is to be herein like the Ark of Noah, that, for any thing we know to the contrary, all without it are lost sheep; yet in this, was the Ark of Noah priviledged above the Church, that whereas none of them which were in the one could perish, numbers in the other are cast away, because to Eternal Life our Profession is not enough. Many things exclude from the Kingdom of God, although from the Church they separate not. In the Church there arise sundry grievous storms, by means whereof, whole Kingdoms and Nations professing Christ, both have been heretofore, and are at this present day, divided about Christ. During which Divisions and Con∣tentions amongst men, albeit each part do justifie it self, yet the one of necessity must needs err, if there be any contradiction between them, be it great or little; and what side soever it be that hath the truth, the same we must also acknow∣ledge alone,* 1.769 to hold with the true Church in that point, and consequently, reject the other as an enemy, in that case faln away from the true Church. Wherefore of Hypocrites and Dissemblers, whose profession at the first, was but onely from the teeth outward, when they afterwards took occasion to oppugne certain prin∣cipal Articles of Faith, the Apostles which defended the truth against them, pro∣nounce them gone out from the Fellowship of sound and sincere Believers, when as yet the Christian Religion they had not utterly cast off. In like sense and meaning throughout all ages, Hereticks have justly been hated, as Branches cut off from the Body of the true Vine; yet onely so far forth cut off, as they Heresies have extended. Both Heresie, and many other crimes, which wholly sever from God, do sever from God the Church of God in part onely. The Mystery of Piety, saith the Apostle, is without peradventure great,* 1.770 God hath been manifested in the Flesh, hath been justified in the Spirit, hath been seen of Angels, hath been preached to Nations, hath been believed on in the World, hath been taken up into Glory. The Church a Pillar and Foundation of this Truth, which no where is known or pro∣fest, but onely within the Church, and they all of the Church that profess it. In the mean while, it cannot be denied, that many profess this, who are not there∣fore cleared simply from all either faults or errors, which make separation between us and the Well-spring of our happiness. Idolatry severed of old, the Israelites; Iniquity, those Scribes and Pharisees from God, who notwithstanding were a part of the Seed of Abraham, a part of that very Seed which God did himself acknow∣ledge to be his Church. The Church of God may therefore contain both them which indeed are not his, yet must be reputed his, by us that know not their in∣ward thoughts; and them, whose apparent wickedness testifieth even in the sight of the whole World, that God abhorreth them. For to this and no other pur∣pose, are meant those Parables,* 1.771 which our Saviour in the Gospel hath concern∣ing mixture of Vice with Vertue, Light with Darkness, Truth with Error, as well and openly known and seen, as a cunningly cloaked mixture. That which separateth therefore utterly, that which cutteth off clean from the visible Church of Christ, is plain Apostasie, direct denial, utter rejection of the whole Christian Faith, as far as the same is professedly different from Infidelity. Hereticks, as touching those points of doctrine wherein they fail: Schismaticks, as touching the quarrels for which, or the duties wherein they divide themselves from their Brethren: Loose, licentious, and wicked persons, as touching their several offen∣ces

or crimes, have all forsaken the true Church of God; the Church which is sound and sincere in the Doctrine that they corrupt; the Church that keepeth the Bond of Unity, which they violate; the Church that walketh in the Laws of Righ∣teousness, which they transgress: This very true Church of Christ they have left, howbeit, not altogether left, nor forsaken simply the Church; upon the main. Foundations whereof they continue built, notwithstanding these breaches whereby they are rent at the top asunder. Now because for redress of professed Errors, and open Schisms, it is, and must be the Churches care, that all may in outward Conformity be one, as the laudable Polity of former Ages; even so our own, to that end and purpose, hath established divers Laws, the moderate severity whereof is a mean both to stay the rest, and to reclaim such as heretofore have been led awry. But seeing that the Offices which Laws require, are always definite, and when that they require is done, they go no farther, whereupon sundry ill-affected persons to save themselves from danger of Laws, pretend obedience, albeit in∣wardly they carry still the same hearts which they did before; by means where∣of, it falleth out, that receiving unworthily the Blessed Sacrament at our hands, they eat and drink their own damnation: It is for remedy of this mischief* 1.772 here determined, that whom the Law of the Realm doth punish unless they communi∣cate, such if they offer to obey Law, the Church notwithstanding should not ad∣mit without probation before had of their Gospel-like behavior. Wherein they first set no time, how long this supposed probation must continue; again, they nominate no certain judgment, the verdict whereof shall approve mens behavior to be Gospel-like; and, that which is most material, whereas they seek to make it more hard for dissemblers to be received into the Church, then Law and Polity as yet hath done; they make it in truth more easie for such kinde of persons, to winde themselves out of the Law, and to continue the same they were. The Law requireth at their hands, that duty which in conscience doth touch them nearest, because the greatest difference between us and them, is the Sacrament of the Body and Blood of Christ, whose Name in the Service of our Communion, we celebrate with due honor, which they in the Error of their Mass prophane. As therefore on our part to hear Mass, were an open departure from that sincere Profession wherein we stand; so if they on the other side, receive our Communion, they give us the strongest pledge of fidelity that man can demand. What their hearts are, God doth know. But if they which minde treachery to God and Man, shall once ap∣prehend this advantage given them, whereby they may satisfie Law, in pretending themselves conformable, (for what can Law with Reason or Justice require more?) and yet be sure the Church will accept no such offer, till their Gospel-like behavior be allowed, after that our own simplicity hath once thus fairly eased them from the sting of Law; it is to be thought they will learn the Mystery of Gospel-like behavior, when leisure serveth them. And so while without any cause, we fear to profane Sacraments, we shall not onely defeat the purpose of most wholesome Laws, but lose or wilfully hazard those Souls; from whom, the likeliest means of full and per∣fect recovery, are by our indiscretion with-held. For neither doth God thus binde us to dive into mens consciences, nor can their fraud and deceit hurt any man but themselves. To him they seem such as they are, but of us they must be taken for such as they seem. In the Eye of God they are against Christ, that are not 〈1 page duplicate〉〈1 page duplicate〉

truly and sincerely with him; in our eyes, they must be received as with Christ, that are not to outward shew against him. The case of impenitent and notorious sinners, is not like unto theirs, whose onely imperfection is Error, severed from Pertinacy; Error in appearance content to submit it self to better instruction; Er∣ror so far already cured, as to crave at our hands that Sacrament, the hat••ed and utter refusal whereof, was the weightiest point wherein heretofore they swerved and went astray. In this case therefore, they cannot reasonably charge us with re∣miss dealing, or with carelesness to whom we impart the Mysteries of Christ; but they have given us manifest occasion to think it requisit, that we earnestly advise rather, and exhort them to consider as they ought, their sundry over-sights; First, In equalling undistinctly Crimes with Errors, as touching force to make uncapable of this Sacrament: Secondly, In suffering indignation at the faults of the Church of Rome, to blinde and with-hold their judgments from seeing that which withal they should acknowledge, concerning so much, nevertheless, still due to the same Church, as to be held and reputed a part of the House of God, a Limb of the Visible Church of Christ: Thirdly, In imposing upon the Church a burthen, to enter farther into mens hearts, and to make a deeper search of their Consciences, then any Law of God, or Reason of Man inforceth: Fourthly and lastly, In repelling un∣der colour of longer tryal, such from the Mysteries of Heavenly Grace, as are both capable thereof by the Laws of God, for any thing we hear to the contrary; and should, in divers considerations, be cherished according to the merciful Examples and Precepts, whereby the Gospel of Christ hath taught us towards such, to shew compassion, to receive them with lenity and all meekness; if any thing be shaken in them, to strengthen it, not to quench with delays and jealousies, that feeble smoke of Conformity which seemeth to breathe from them; but to build wheresoever there is any Foundation, to add Perfection unto slender beginnings, and that as by other offices of Piety, even so by this very Food of Life, which Christ hath left in his Church, not onely for preservation of strength, but also for relief of weakness: But to return to our own selves, in whom the next thing severely reproved,* 1.773 is the Paucity of Communicants. If they require at Communi∣ons frequency, we wish the same, knowing how acceptable unto God such service is, when multitudes cheerfully concur unto it; if they encourage men thereunto, we also (themselves acknowledge it) are not utterly forgetful to do the like; if they require some publick coaction for remedy of that,* 1.774 wherein by milder and softer means, little good is done, they know our Laws and Statutes provided in that behalf, whereunto whatsoever convenient help may be added more by the wisdom of man, what cause have we given the World to think, that we are not ready to hearken to it, and to use any good means of sweet compulsion, to have this high and heavenly Banquet largely furnished?* 1.775 Onely we cannot so far yield, as to judge it convenient, that the holy desire of a competent number should be unsatisfied, because the greater part is careless and undisposed to joyn with them. Men should not (they say) be permitted a few by themselves to communicate, when so many are gone away, because this Sacrament is a token of our conjuncti∣on with our Brethren, and therefore by communicating apart from them, we make an apparent shew of distraction: I ask then, on which side Unity is broken, whe∣ther on theirs that depart, or on theirs, who being left behinde, do communicate? First, In the one it is not denied, but that they may have reasonable causes of de∣parture, and that then even they are delivered from just blame. Of such kinde of causes, two are allowed, namely, danger of impairing health, and necessary busi∣ness requiring our presence otherwhere. And may not a third cause, which is un∣fitness at the present time, detain us as lawfully back, as either of these two? True it is, that we cannot hereby altogether excuse our selves, for that we ought to prevent this, and do not: But if we have committed a fault in not preparing our mindes before, shall we therefore aggravate the same with a worse; the crime of unworthy participation? He that abstaineth, doth want for the time that Grace and Comfort which Religious Communicants have, but he that eateth and drinketh unworthily, receiveth death; that which is life to others, turneth in him to poyson. Notwithstanding, whatsoever be the cause, for which men abstain,

were it reason that the fault of one part, should any way abridge their benefit that are not faulty? There is in all the Scripture of God, no one syllable which doth condemn communicating a t••ngst a few, when the rest are departed from them.* 1.776 As for the last thing, which is our imparting this Sacrament privately unto the sick, whereas there have been of old (they grant) two kindes of necessity, wherein this Sacrament might be privately administred; of which two, the one being erroni∣ously imagined, and the other (they say) continuing no longer in use, there re∣maineth unto us no necessity at all, for which, that custom should be retained. The falsly surmised necessity, is that, whereby some have thought all such excluded from possibility of salvation, as did depart this life, and never were made partakers of the holy Eucharist. The other case of necessity was, When men which had faln in time of persecution, and had afterwards repented them, but were not as yet re∣ceived again unto the Fellowship of this Communion, did at the hour of their death request it, that so they might rest with greater quietness and comfort of minde, be∣ing thereby assuted of departure, in unity of Christs Church; which vertuous desire, the Fathers did think it great impiety, not to satisfie. This was Serapions case of necessity. Serapion a faithful aged person, and always of very upright life, till fear of persecution in the end, caused him to shrink back; after long sorrow for his scandalous offence, and sute oftentimes made to be pardoned of the Church, fell at length into grievous sickness, and being ready to yield up the ghost, was then more instant then ever before to receive the Sacrament. Which Sacrament was necessary in this case, not that Serapion had been deprived of Everlasting Life without it, but that his end was thereby to him made the more comfortable. And do we think, that all cases of such necessity are clean vanished? Suppose that some have by mis-perswasion lived in Schism, withdrawn themselves from holy and publick Assemblies, hated the Prayers, and loathed the Sacraments of the Church, falsly presuming them to be fraught with impious and Antichristian corruptions: Which Error, the God of Mercy and Truth, opening at the length their eyes to see, they do not onely repent them of the evil which they have done, but also in token thereof, desire to receive comfort by that whereunto they have offered disgrace (which may be the case of many poor seduced souls, even at this day.) God forbid, we should think that the Church doth sin, in permitting the wounds of such to be suppled with that Oyl, which this gracious Sacrament doth yield, and their bruised mindes not onely need but beg. There is nothing which the Soul of Man doth desire in that last hour so much, as comfort against the natural terrors of Death, and other scruples of Conscience, which commonly do then most trouble and perplex the weak; towards whom, the very Law of God doth exact at our hands, all the helps that Christian lenity and indulgence can afford. Our general consolation departing this life, is, the hope of thata 1.777 glo∣rious and blessed Resurrection, which the Apostle Saint Paulb 1.778 namethc 1.779 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to note, That, as all Men shall have theird 1.780 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and be raised again from the dead; so the just shall be taken up and exalted above the rest, whom the power of God doth but raise, and not exalt. This Life, and this Resurrection our Lord Jesus Christ is, for all men, as touching the sufficiency of that he hath done; but that which maketh us partakers thereof, is our particular Communion with Christ; and this Sacrament a principal Mean, as well to strengthen the Bond, as to mul∣tiply in us the Fruits of the same Communion: For which cause Saint Cypriand 1.781 termeth it a joyful solemnity of expedite and speedy Resurrection; Ignatiuse 1.782, a Medicine which procureth Immortality, and preventeth Death; Irenaeusf 1.783, the nourishment of our Bodies to Eternal Life, and their preservative from corruption. Now because that Sacrament, which at all times we may receive unto this effect, is then most acceptable and most fruitful, when any special extraordinary occasi∣on, nearly, and presently urging, kindleth our desires towards it, their severity, who cleave unto that alone, which is generally fit to be done, and so make all mens conditions alike, may adde much affliction to divers troubled and grieved mindes, of whose particular estate particular respect being had, according to the

charitable order of the Church wherein we live, there ensueth unto God that glory, which his righteous Saints comforted in their greatest distresses do yield; and unto them which have their reasonable Petitions satisfied, ••••••e same contentment, tran∣quillity and joy, that others before them, by means of like satisfaction, have reaped, and wherein we all are, or should be desirous, finally, to take our leave of the World, whensoever our own uncertain time of most assured departure shall come. Concerning therefore both Prayers and Sacraments, together with our usual and received Form of administering the same in the Church of England, let thus much suffice.

* 1.78469. As the Substance of God alone is infinite, and hath no kinde of limitation; so likewise his Continuance is from everlasting to everlasting, and knoweth neither Beginning nor End. Which demonstrable conclusion being presupposed, it fol∣loweth necessarily, that, besides him, all things are finite, both in substance and in continuance. If in Substance all things be finite, it cannot be, but that there are bounds without the compass whereof, their substance doth not extend; if in con∣tinuance also limited, they all have, it cannot be denied, their set and their cer∣tain terms, before which they had no Being at all. This is the reason, why first we do most admire those things which are Greatest; and secondly, those things which are Ancientest, because the one are least distant from the infinite Substance; the other from the infinite Continuance of God. Out of this we gather, that one∣ly God hath true Immortality or Eternity, that is to say, Continuance wherein there groweth no difference by addition of Hereafter unto Now, whereas the noblest and perfectest of all things besides, have continually through continuance, the time of former continuance lengthned; so that they could not heretofore be said to have continued so long as now, neither now so long as hereafter, Gods own Eternity, is the Hand which leadeth Angels in the course of their Perpetuity; their Perpe∣tuity the Hand that draweth out Celestial Motion; the Line of which Motion, and the Thred of Time, are spun together. Now as Nature bringeth forth Time with Motion, so we by Motion have learned how to divide Time, and by the smaller parts of Time, both to measure the greater, and to know how long all things else endure. For, Time, considered in it self, is but the Flux of that very instant, wherein the Motion of the Heaven began; being coupled with other things, it is the quantity of their continuance measured by the distance of two instants: As the time of a man, is a mans continuance from the instant of his first breath, till the instant of his last gasp. Hereupon, some have defined Time to be the Mea∣sure of the Motion of Heaven; because the first thing which Time doth measure, is that Motion wherewith it began, and by the help whereof it measureth other things; as when the Prophet David saith, That a mans continuance doth not com∣monly exceed Threescore and ten years, he useth the help, both of Motion and Number, to measure Time. They which make Time an effect of Motion, and Motion to be in Nature before Time, ought to have considered with themselves, that albeit we should deny, as Melissus did, all Motion, we might notwithstand∣ing acknowledge Time, because Time doth but signifie the quantity of Continu∣ance, which Continuance may be in things that rest, and are never moved. Be∣sides, we may also consider in Rest, both that which is past, and that which is present, and that which is future; yea, farther, even length and shortness in every of these, although we never had conceit of Motion. But to define, without Motion, how long, or how short such Continuance is, were impossible. So that herein we must of necessity use the benefit of Years, Days, Hours, Minutes, which all grow from Celestial Motion. Again, for as much as that Motion is Circular, whereby we make our Divisions of Time, and the Compass of that Circuit such, that the Heavens which are therein continually moved, and keep in their Motions uniform Celerity, must needs touch often the same points, they cannot chuse but bring unto us by equal distances, frequent returns of the same times. Furthermore, whereas Time is nothing but the meer quantity of that Continuance which all things have, that are not as God is, without beginning, that which is proper unto all quantities agreeth also to this kinde; so that Time doth but measure other things, and neither worketh in them any real effect, nor is it self ever capable of

any. And therefore when commonly we use to say, That Time doth eat or fret out all things; that Time is the wisest thing in the World, because it bringeth forth all Knowledge; and that nothing is more foolish then Time, which never holdeth any thing long, but whatsoever one day learneth, the same another day forgetteth again; that some men see prosperous and happy days, and that some mens days are miserable: In all these, and the like speeches, that which is utter∣ed of the Time, is not verified of Time it self; but agreeth unto those things which are in Time, and do by means of so near conjunction, either lay their burden upon the back, or set their Crown upon the Head of Time. Yea, the very opportunities which we ascribe to Time,* 1.785 do in truth cleave to the things themselves, wherewith Time is joyned: As for Time, it neither causeth things, nor opportunities of things, although it comprize and contain both. All things whatsoever having their time, the Works of God have always that time which is seasonablest and fittest for them. His Works are, some ordinary, some more rare; all worthy of observation, but not all of like necessity to be often remem∣bred; they all have their times, but they all do not adde the same estimation and glory to the times wherein they are. For as God by being every where, yet doth not give unto all places, one and the same degree of holiness; so neither one and the same dignity to all times by working in all. For it all, either places or times were in respect of God alike; wherefore was it said unto Moses, by particular de∣signation,* 1.786 That very place wherein thou standest, is holy ground? Why doth the Prophet David chuse out of all the days of the year, but one, whereof he speak∣eth by way of principal admiration,* 1.787 This is the day the Lord hath made? No doubt, as Gods extraordinary presence, hath hallowed and sanctified certain places, so they are his extraordinary works, that have truly and worthily advanced certain times; for which cause, they ought to be with all men that honor God, more holy then other days. The Wise man therefore compareth herein, not unfitly the times of God, with the persons of men. If any should ask how it cometh to pass, that one day doth excel another, seeing the light of all the days in the year proceed∣eth from one Sun, to this he answereth,* 1.788 That the knowledge of the Lord hath parted them asunder, he hath by them disposed the times and solemn Feasts; some he hath chosen out and sanctified, some he hath put among the days, to number: Even as Adam and all other men are of one substance, all created of the Earth: But the Lord hath divided them by great knowledge, and made their ways divers; some he hath blessed and exalted, some he hath sanctified and appropriated unto himself, some he hath cur∣sed, humbled, and put them out of their dignity. So that the cause being natural and necessary, for which there should be a difference in days, the solemn obser∣vation whereof, declareth Religious thankfulness towards him, whose works of principal reckoning, we thereby admire and honor, it cometh next to be con∣sidered, what kindes of duties and services they are, wherewith such times should be kept holy.

70. The Sanctification of Days and Times, is a token of that Thankfulness,* 1.789 and a part of that publick honor which we ow to God for admirable benefits, whereof it doth not suffice, that we keep a secret Kalender, taking thereby our private occasions as we lift our selves, to think how much God hath done for all men; but the days which are chosen out to serve as publick Memorials of such his Mercies, ought to cloathed with those outward Robes of Holiness, whereby their difference from other days, may be made sensible. But because Time in it self, as hath been already proved, can receive no alteration; the hallowing of Festival days, must consist in the shape or countenance, which we put upon the affairs that are incident into those days. This is the day which the Lord hath made, saith the Prophet David, Let us rejoyce and be glad in it. So that generally Of∣fices and Duties ofa 1.790 Religious Joy, are that wherein the hallowing of Festival times consisteth. The most Natural Testimonies of our rejoycing in God, are first,

his Praises set forth with cheerful alacrity of minde: Secondly, Our comfort and delight expressed by a charitable largeness of somewhat more then common bounty:* 1.791 Thirdly, Sequestration from ordinary labors, the toyls and cares whereof are not meet to be companions of such gladness. Festival solemnity therefore, is nothing but the due mixture, as it were, of these three Elements, Praise, Bounty, and Rest. Touching Praise, for as much as the Jews, who alone knew the way how to magnifie God aright, did commonly (as appeared by their wicked lives) more of custom, and for fashion sake execute the services of their Religion, then with hearty and true devotion (which God especially requireth) he therefore protesteth against their Sabbaths and Solemn Days, as being therewith much offended. Plentiful and liberal expence is required in them that abound, party as a sign of their own joy, in the goodness of God towards them, and partly as a mean, whereby to re∣fresh those poor and needy, who being, especially at these times, made partakers of relaxation and joy with others,* 1.792 do the more religiously bless God, whose great Mercies were a cause thereof, and the more contentedly endure the burthen of that hard estate wherein they continue. Rest is the end of all Motion, and the last perfection of all things that labor. Labors in us are journeys, and even in them which feel no weariness by any work; yet they are but ways whereby to come unto that which bringeth not happiness, till it do bring Rest. For as long as any thing which we desire is unattained, we rest not. Let us not here take Rest for Idleness. They are Idle, whom the painfulness of action causeth to avoid those Labors, whereunto both God and Nature bindeth them; they Rest, which either cease from their work, when they have brought it unto perfection, of else give over a meaner labor, because a worthier and better is to be undertaken. God hath created nothing to be idle or ill employed. As therefore, Man doth consist of different and distinct parts, every part endued with manifold abilities, which all have their several ends and actions thereunto referred; so there is in this great variety of duties which belong to men, that dependency and other; by means whereof, the lower sustaining always the more excellent, and the higher perfecting the more base; they are in their times and seasons continued with most exquisite correspondence: Labors of bodily and daily toyl, purchase freedom for actions of Religious Joy, which benefit these actions requite with the gift of desired Rest: A thing most natural and fit to accompany the solemn Festival duties of honor, which are done to God. For if those principal works of God, the memory whereof we use to celebrate at such times, be but certain tastes and ••••says, as it were, of that final benefit, wherein our perfect felicity and bliss lieth folded up, seeing that the presence of the one, doth direct our cogitations, thoughts and desires towards the other, it giveth surely a kinde of life, and addeth inwardly no small delight to those so comfortable expectations, when the very outward coun∣tenance of that we presently do, representeth after a sort that also whereunto we tend,* 1.793 as Festival Rest doth that Celestial estate whereof the very Heathens them∣selves which had not the means whereby to apprehend much, did notwithstanding imagine, that it needs must consist in Rest, and have therefore taught, that above the highest moveable sphere, there is nothing which feeleth alteration, motion or change, but all things immutable, unsubject to passion, blest with eternal continuance in a life of the highest perfection, and of that compleat abundant sufficiency within it self, which no possibility of want, maim, or defect can touch. Besides, whereas ordi∣nary labors are both in themselves painful, and base in comparison of Festival Services done to God, doth not the natural difference between them, shew that the one, as it were, by way of submission and homage, should surrender themselves to the other, wherewith they can neither easily concur, because painfulness and joy are opposite, nor decently, because while the minde hath just occasion to make her abode in the House of Gladness, the Weed of ordinary toyl and travel, becometh her not? Where∣fore, even Nature hath taught the Heathens, and God the Jews, and Christ us, first, that Festival Solemnities are a part of the publick exercise of Religion: secondly, that Praise, Liberality, and Rest, are as Natural Elements whereof Solemnities consist. But these things the Heathens converted to the honor of their false gods: And,

as they failed in the end it self; so neither could they discern rightly what form and measure Religion therein should observe. Whereupon, when the Israelites impiously followed so corrupt example, they are in every degree noted to have done amiss; their Hymns of Songs of Praise, were Idolatry, their Bounty, Ex∣cess; and their Rest, wantonness. Therefore the Law of God which appointed them days of Solemnity, taught them likewise in what manner the same should be cele∣brated: According to the pattern of which Institution, David establishing the state of Religion, ordained Praise to be given unto God in the Sabbaths,* 1.794 Moneths, and appointed Times, as their custom had been always before the Lord. Now, besides the times which God himself in the Law of Moses particularly specified, there were, through the Wisdom of the Church, certain other devised by occa∣sion of like occurents to those whereupon the former had risen; as namely, that which Mordecai and Esther did first celebrate,* 1.795 in memory of the Lords most won∣derful protection, when Haman had laid his inevitable Plot, to mans thinking, for the utter extirpation of the Jews even in one day. This they call the Feast of Lots, because Haman had cast their life, and their death, as it were, upon the hazard of a Lot. To this may be added, that other also of Dedication, mentioned in the Tenth of St. Iohns Gospel,* 1.796 the institution whereof is declared in the History of the Maccabees. But for as much as their Law by the coming of Christ is changed, and we thereunto no way bound, St. Paul, although it were not his purpose to favor invectives against the special Sanctification of days and times to the Service of God, and to the honor of Jesus Christ, doth notwithstanding bend his forces against that opinion, which imposed on the Gentiles the Yoke of Jewish Legal observations, as if the whole World ought for ever, and that upon pain of con∣demnation, to keep and observe the same. Such as in this perswasion hallowed those Jewish Sabbaths, the Apostle sharply reproveth, saying,* 1.797 Ye observe days, and moneths, and times, and years; I am in fear of you, lest I have bestowed upon you labor in vain. Howbeit,* 1.798 so far off was Tertullian from imagining how any man could possibly hereupon call in question such days as the Church of Christ doth observe, that the observation of these days, he useth for an Argument where∣by to prove, it could not be the Apostles intent and meaning to condemn simply, all observing of such times, Generally therefore touching Feasts in the Church of Christ, they have that profitable use whereof Saint Augustine speaketh, By Festival Solemnities and Set-days, we dedicate and sanctifie to God, the memory of his benefits, lest unthankful forgetfulness thereof, should creep upon us in course of time. And concerning particulars, their Sabbath the Church hath changed into our Lords day, that is, as the one did continually bring to minde the former World finished by Creation; so the other might keep us in perpetual remembrance of a far better World, begun by him which came to restore all things, to make both Heaven and Earth new. For which cause they honored the last day, we the first, in every seven, throughout the year, The rest of the days and times which we celebrate, have relation all unto one head. We begin therefore our Eccle∣siastical year,* 1.799 with the glorious Annuntiation of his Birth, by Angelical Embassage. There being hereunto added, his Blessed Nativity it self; the Mystery of his Legal Circumcision,* 1.800 the Testification of his true Incarnation, by the Purifica∣tion of her, which brought him in the World, his Resurrection, his Ascension into Heaven, the admirable sending down of his Spirit upon his chosen, and (which consequently ensued) the notice of that incomprehensible Trinity thereby given to the Church of God. Again, for as much as we know, that Christ hath not onely been manifested great in himself, but great in other his Saints also, the days of whose departure out of the World, are to the Church of Christ, as the Birth and Coronation days of Kings or Emperors; therefore especial choice being made of the very flower of all occasions in this kinde, there are annual selected times to meditate of Christ glorified in them, which had the honor to suffer for his sake, before they had age and ability to know him; glorified in them, which knowing him as Stephen, had the sight of that before death, whereinto so acceptable death did lead, glorified in those Sages of the East, that came from far to adore him,

and were conducted by strange light; glorified in the second Elias of the World, sent before him to prepare his way, glorified in every of those Apostles, whom it pleased him to use as Founders of his Kingdom here; glorified in the Angels, as in Michael, glorified in all those happy Souls, that are already possessed of Heaven. Over and besides which number not great, the rest be but four other days heretofore annexed to the Feast of Easter and Pentecost, by reason of general Baptism, usual at those two Feasts; which also is the cause why they had not, as other days, any proper name given them. Their first Institution was there∣fore through necessity, and their present continuance is now for the greater honor of the Principals, whereupon they still attend. If it be then demanded, Whether we observe these times as being thereunto bound by force of Divine Law, or else by the onely Positive Ordinances of the Church; I answer to this, That the very Law of Nature it self, which all men confess to be Gods Law, requireth in gene∣ral no less the Sanctification of Times, then of Places, Persons and Things, unto Gods honor. For which cause it hath pleased him heretofore, as of the rest; so of times likewise, to exact some parts by way of perpetual homage, never to be dispensed withal, nor remitted: Again To require some other parts of time with as strict exaction, but for less continuance; and of the rest which were left arbi∣bitrary, to accept what the Church shall in due consideration consecrate volun∣tarily, unto like Religious uses. Of the first kinde, amongst the Jews, was the Sabbath-day; of the second, Those Feasts which are appointed by the Law of Moses; the Feast of Dedication, invented by the Church, standeth in the number of the last kinde. The Moral Law requiring therefore a seventh part throughout the age of the whole World, to be that way employed, although with us the day be changed, in regard of a new Revolution begun by our Saviour Christ; yet the same proportion of time continueth which was before, because in reference to the benefit of Creation, and now much more of Renovation thereunto added by him which was Prince of the World to come; we are bound to accompt the Sancti∣fication of one day in seven, a duty which Gods Immutable Law doth exact for ever. The rest, they say, we ought to abolish, because the continuance of them doth nourish wicked Superstition in the mindes of men; besides, they are all abused by Papists, the enemies of God; yea, certain of them, as Easter and Pentecost, even by the Jews.

* 1.80171. Touching Jews, their Easter and Pentecost have with ours as much affi∣nity, as Philip the Apostle, with Philip the Macedonian King. As for imitation of Papists, and the breeding of Superstition, they are now become such common guests, that no man can think it discourteous to let them go as they came. The next is a rare Observation and Strange; you shall finde, if you mark it (as it doth deserve to be noted well) that many thousands there are, who if they have vertuously during those times behaved themselves,* 1.802 if their devotion and zeal in Prayer have been fervent, their attention to the Word of God, such as all Chri∣stian men should yield, imagine, that herein they have performed a good duty; which notwithstanding to think, is a very dangerous: Error, in as much as the Apostle Saint Paul hath taught, That we ought not to keep our Easter as the Jews did for certain days; but, in the Unleavened Bread of Sincerity and of Truth, to feast continually: Whereas the restraint of Easter to a certain number of days, causeth us to rest for a short space in that near consideration of our duties, which should be extended throughout the course of our whole lives, and so pulleth out

of our mindes, the Doctrine of Christs Gospel ••re we be aware. The Doctrine of the Gospel, which here they mean, or should mean, is, That Christ having finish∣ed the Law, there is no Jewish Paschal Solemnity, nor abstinence from sour Bread, now required at our hands; there is no Leaven which we are bound to cast out, but malice, sin, and wickedness; no Bread but the food of sincere Truth, where∣with we are tied to celebrate our Passover. And seeing no time of sin is granted us, neither any intermission of sound belief, it followeth, That this kinde of feast∣ing ought to endure always. But how are standing Festival Solemnities against this? That which the Gospel of Christ requireth, is the perpetuity of vertuous duties; not perpetuity of exercise or action; but disposition perpetual, and practice as oft as times and opportunities require. Just, valiant, liberal, temperate, and holy men are they, which can whensoever they will, and will whensoever they ought, execute what their several perfections import. If Vertues did always cease to be, when they cease to work, there should be nothing more pernicious to Vertue then Sleep: Neither were it possible that men, as Zachary and Elizabeth, should in all the Commandments of God, walk unreprovable; or that the Chain of our Con∣versation should contain so many Links of Divine Vertues, as the Apostles in divers places have reckoned up; if in the exercise of each vertue, perpetual continuance were exacted at our hands. Seeing therefore all things are done in time, and many offices are not possible at one and the same time to be discharged; duties of all forms must have necessarily their several successions and seasons: In which respect the School-men have well and soundly determined, That Gods Affirmative Laws and Precepts, the Laws that enjoyn any actual duty, as Prayer, Alms, and the like, do binde us ad semper velle, but not ad semper agere; we are tyed to iterate and resume them when need is, howbeit not to continue them without any inter∣mission. Feasts, whether God himself hath ordained them, or the Church by that Authority which God hath given, they are of Religion such publick services, as neither can, nor ought to be continued otherwise then onely by iteration. Which iteration is a most effectual mean to bring unto full maturity and growth those Seeds of Godliness, that these very men themselves do grant to be sown in the hearts of many Thousands, during the while that such Feasts are present. The constant habit of well-doing, is not gotten, without the custom of doing well, neither can Vertue be made perfect, but by the manifold works of Vertue often practised. Before the powers of our mindes be brought unto some perfection, our first assays and offers towards Vertue, must needs be raw; yet commendable, because they tend unto ripeness. For which cause, and Wisdom of God hath com∣manded, especially this circumstance amongst others in solemn Feasts, That to Children and Novices in Religion, they minister the first occasion to ask and en∣quire of God. Whereupon, if there follow but so much Piety as hath been mentioned, let the Church learn to further imbecillity with Prayer. Preserve, Lord, these good and gracious beginnings, that they suddenly dry not up like the morn∣ing dew, but may prosper and grow as the Trees, which Rivers of Waters keep al∣ways flourishing. Let all mens acclamations be, Grace, Grace unto it, as to that first laid Corner Stone in Zerubbabels Buildings. For who hath despised the day of those things which are small? Or, how dare we take upon us to condemn that very thing which voluntarily we grant, maketh as of nothing, somewhat; seeing all we pretend against it, is onely, that as yet this somewhat, is not much? The days of solemnity which are but few, cannot chuse but soon finish that outward exercise of Godliness, which properly appertaineth to such times; howbeit, mens inward disposition to Vertue, they both augment for the present, and by their often returns, bring also the same at the length unto that perfection which we most desire. So that although by their necessary short continuance, they abridge the present exercise of Piety in some kinde; yet because by repetition they en∣large, strengthen, and confirm the habits of all Vertue; it remaineth, that we honor, observe and keep them as Ordinances, many ways singularly profitable in Gods Church. This Exception being taken against Holidays, for that they restrain the Praises of God unto certain times, another followeth condemning restraint of men, from their ordinary Trades and Labors at those times.

* 1.803It is not (they say) in the Power of the Church to command Rest, because God hath left it to all men at liberty, that if they think good to bestow Six whole days in labor, they may; neither is it more lawful for the Church to abridge any man of that liberty which God hath granted, then to take away the yoke which God hath laid upon them, and to countermand what he doth expresly enjoyn. They deny not, but in times of publick calamity, that men may the better assemble them∣selves to fast and pray, the Church, because it hath received Commandment from God, to proclaim a Prohibition from ordinary works, standeth bound to do it, as the Jews afflicted did in Babylon. But without some express Commandment from God, there is no power, they say, under Heaven, which may presume by any De∣cree to restrain the liberty that God hath given. Which opinion, albeit applied here no farther then to this present cause, shaketh universally the Fabrick of Govern∣ment, tendeth to Anarchy, and meer confusion, dissolveth Families, dissipateth Colledges, Corporations, Armies; overthroweth Kingdoms, Churches, and what∣soever is now, through the providence of God, by Authority and Power upheld. For whereas God hath foreptized things of the greatest weight, and hath therein precisely defined, as well that which every man must perform, as that which no man may attempt, leaving all sorts of men in the Rest, either to be guided by their own good discretion, if they be free from subjection to others, or else to be order∣ed by such Commandments and Laws, as proceed from those Superiors under whom they live; the Patrons of Liberty have here made Solemn Proclamation, that all such Laws and Commandments are void, in as much as every man is left to the freedom of his own minde, in such things as are not either exacted or pro∣hibited by the Law of God. And because, onely in these things, the Positive Pre∣cepts of men have place; which Precepts cannot possibly be given without some Abridgment of their Liberty, to whom they are given: Therefore if the Father command the Son, or the Husband the Wife; or the Lord the Servant, or the Leader the Soldier, or the Prince the Subject; to go or stand, sleep or wake, at such times, as God himself in particular commandeth neither; they are to stand in defence of the Freedom which God hath granted, and to do as themselves list, knowing, that men may as lawfully command them things utterly forbidden by the Law of God, as tye them to any thing which the Law of God leaveth free. The plain contradictory whereunto is unfallibly certain. Those things which the Law of God leaveth Arbitrary and at Liberty, are all subject to the Positive Laws of Men; which Laws for the common benefit, abridge particular Mens Liberty in such things, as far as the Rules of Equity will suffer. This we must either maintain, or else over-turn the World, and make every man his own Commander. Seeing then that Labor and Rest upon any one day of the Six, throughout the year, are grant∣ed free by the Law of God, how exempt we them from the force and power of Ecclesiastical Law, except we deprive the World of Power, to make any Ordinance or Law at all? Besides, Is it probable that God should not onely allow, but command concurrency of Rest, with extraordinary occasions of doleful events, be∣falling (peradventure) some one certain Church, or not extending unto many, and not as much as permit or licence the like; when Piety, triumphant with Joy and

Gladness, maketh solemn commemoration of Gods most rare and unwonted Mercies, such especially as the whole race of mankinde doth or might participate? Of vacation from labor in times of sorrow, the onely cause is, for that the general publick Prayers of the whole Church, and our own private business, cannot both he fol∣lowed at once; whereas of Rest in the famous solemnities of publick Joy, there is both this consideration the same; and also farther a kinde of natural repugnancy, which maketh labors (as hath been proved) much more unfit to accompany Festival Praises of God, then Offices of Humiliation and Grief. Again, If we sift what they bring for proof and approbation of Rest with Fasting, doth it not in all respects as fully warrant, and as strictly command Rest, whensoever the Church hath equal reason by Feasts, and gladsome solemnities to testifie publick thank∣fulness towards God? I would know some cause, why those words of the Prophet Ioel,* 1.804 Sanctifie a Fast, call a solemn Assembly; which words were uttered to the Jews, in misery and great distress, should more binde the Church to do at all times after the like, * 1.805in their like perplexities, then the words of Moses, to the same people, in a time of joyful deliverance from misery. Remember this day, may war∣rant any annual celebration of benefits, no less importing the good of men; and also justifie, as touching the manner and form thereof, what circumstance soever we imitate onely in respect of natural fitness or decency, without any Jewish re∣gard to Ceremonies, such as were properly theirs, and are not by us expedient to be continued.* 1.806 According to the Rule of which general directions, taken from the Law of God, no less in the one, then the other, the practice of the Church, commended unto us in holy Scripture, doth not onely make for the justification of black and dismal days (as one of the Fathers termeth them) but plainly offer∣eth it self to be followed by such Ordinances (if occasion require) as that which Mordecai did sometimes devise, Esther what lay in her power help forward, and the rest of the Jews establish for perpetuity, namely, That the Fourteenth and fifteenth days of the Moneth Adar, should be every year kept throughout all Generations; as days of Feasting and Joy, wherein they would rest from bodily labor, and what by gifts of Charity bestowed upon the poor, what by other li∣beral signs of Amity and Love; all restifie their thankful mindes towards God, which almost beyond possibility, had delivered them all, when they all were as men dead.* 1.807 But this Decree, they say, was Divine, not Ecclesiastical, as may appear in that there is another Decree in another Book of Scripture; which De∣cree is plain, no•• to have proceeded from the Churches Authority, but from the mouth of the Prophet onely; and, as a poor simple man sometime was fully per∣swaded, That it Pontius Pilate had not been a Saint, the Apostles would never have suffered his name to stand in the Creed; so these men have a strong opini∣on, that because the Book of Esther is Canonical, the Decree of Esther cannot be possibly Ecclesiastical: If it were, they ask how the Jews could binde them∣selves always to keep it, seeing Ecclesiastical Laws are mutable? As though the purposes of men might never intend constancy in that, the nature whereof is sub∣ject to alteration. Doth the Scripture it self make mention of any Divine Com∣mandment? Is the Scripture witness of more, then onely that Mordecai was the Author of this Custom, that by Letters written to his brethren the Jews, throughout all Provinces under Darius, the King of Persia; he gave them charge to celebrate yearly those two days, for perpetual remembrance of Gods miraculous de∣liverance and mercy; that the Jews hereupon undertook to do it, and made it

with general consent, an order for perpetnity; that Esther, secondly, by her Letters confirmed the same which Mordecai had before decreed; and that finally, the Ordinance was written to remain for ever upon Record? Did not the Jews, in Provinces abroad, observe at the first the Fourteenth day, the Jews in Susis the Fifteenth? Were they not all reduced to an uniform order, by means of those two Decrees, and so every where three days kept; the first with fasting, in memory of danger; the rest, in token of deliverance, as festival and joyful days? Was not the first of these three afterwards, the day of sorrow and heaviness, abrogated, when the same Church saw it meet that a better day, a day in memory of like deliverance,* 1.808 out of the bloody hancs of Nicanor, should succeed in the room thereof? But for as much as there is no end of answering fruitless oppositions, let it suffice men of sober mindes, to know, that the Law both of God and Na∣ture alloweth generally, days of rest and festival solemnity, to be observed by way of thankful and joyful remembrance, if such miraculous favors be shewed to∣wards mankinde, as require the same; that such Graces, God hath bestowed up∣on his Church,* 1.809 as well in latter, as in former times; that in some particulars, when they have faln out, himself hath demanded his own honor, and in the rest, hath lest it to the Wisdom of the Church, directed by those precedents, and enlightned by other means, always to judge when the like is requisite. A∣bout questions therefore, concerning Days and Times, our manner is not to stand at bay with the Church of God, demanding, Wherefore the memory ofa 1.810 Paul should be rather kept, then the memory ofb 1.811 Daniel: We are content to imagine, it may be perhaps true, that the least in the Kingdom of Christ, is greater then the greatest of all the Prophets of God that have gone before: We never yet saw cause to despair, but that thec 1.812 simplest of the people might be taught the right construction of as great Mysteries, as thed 1.813 Name of a Saints day doth compre∣hend, although the times of the year go on in their wonted course: We had rather glorifie and bless God, for the Fruit we daily behold, reaped by such Or∣dinances, as his gracious Spirit maketh the ripe Wisdom of this National Church to bring forth, then vainly boast of our own peculiar and private inventions, as if the skill ofe 1.814 profitable Regiment had left her publick habitation, to dwell in re∣tired manner with some few men of one Livery: We make not our childishf 1.815 appeals, sometimes from our own to Forein Churches, sometime from both unto Churches ancienter then both are, in effect always from all others to our own selves; but, as becometh them that follow with all humility the ways of Peace, we honor, reverence, and obey, in the very next degree unto God, the voice of the Church of God wherein we live. They, whose wits are too glorious to fall to so low an ebb; they which have risen and swoln so high, that the Walls of ordinary Rivers are unable to keep them in; they whose wanton contentions in the cause whereof we have spoken, do make all where they go, a Sea, even they, at their highest float, are constrained both to see andg 1.816 grant, -that what their fancy will not yield to like, their judgment cannot with reason condemn. Such is evermore the final victory of all Truth, that they which have not the hearts to love her, acknowledge, that to hate her, they have no cause. Touching those Festival days therefore which we now observe, their number being no way felth 1.817 discommodious to the Commonwealth, and their grounds such as hitherto hath been shewed; what remaineth, but to keep them throughout all generations holy, severed by manifest notes of difference from other times, adorned with that which most may betoken true, vertuous, and celestial joy? To which intent, because surcease from labor is necessary, yet not so necessary, no not on the Sabbath or

Seventh day, it self, but that rarer occasions in mens particular affairs, subject to manifest detriment unless they be presently followed, may with very good con∣science draw them sometimes aside from the ordinary rule, considering the favor∣able dispensation which our Lord and Saviour groundeth on this Axiom,* 1.818 Man was not made for the Sabbath, but the Sabbath ordained for Man; so far forth as con∣cerneth Ceremonies annexed to the principal Sanctification thereof, howsoever the rigor of the Law of Moses may be thought to import the contrary; if we re∣gard with what severity the violation of Sabbaths hath been sometime punished, a thing perhaps the more requisite at that instant, both because the Jews by rea∣son of their long abode in a place of continual servile toil, could not suddenly be wained and drawn unto contrary offices, without some strong impression of terror; and also for that there is nothing more needful, then to punish with extremity the first transgressions of those Laws, that require a more exact observation for many ages to come; therefore as the Jews, superstitiously addicted to their Sab∣baths rest for a long time, not without danger to themselves, anda 1.819 obloquy to their very Law, did afterwards perceive and amend wisely their former Error, not doubting, that bodily labors are made byb 1.820 accessity venial, though otherwise espe∣cially on that day, rest be more convenient: So at all times, the voluntary scanda∣lous contempt of that rest from labor, wherewith publiclkly God is served, we can∣not tooc 1.821 severely correct and bridle. The Emperor Constantined 1.822 having with over-great facility licenced Sundays labor in Country Villages, under that pre∣tence, whereof there may justly no doubt sometime consideration be had, namely, left any thing which God by his providence hath bestowed, should miscarry, not being taken in due time, Leo, which afterwards saw that this ground would not bear so general and large indulgence as had been granted, doth by a contrary Edict, both reverse and severely censure his Predecessors remissness, saying,e 1.823 We ordain, according to the true meaning of the Holy Ghost, and of the Apostles thereby directed, That on the Sacred day, wherein our own integrity was restored, all do rest and sur∣cease labor, That neither Husband-man, nor other, on that day, put their hands to forbidden works. For if the Iews did so much reverence their Sabbath, which was but a shaddow of ours, are not we which inhabit the Light and Truth of Grace, bound to honor that day which the Lord himself hath honored, and hath therein delivered us both from dishonor and from death? Are we not bound to keep it singular and inviol∣ble, well contenting our selves with so liberal a grant of the rest, and not incroach∣ing upon that one day, which God hath chosen to his own honor? Were it not wretchless neglect of Religion, to make that very day common, and to think we may do with it as with the rest? Imperial Laws which had such care of hallowing, especially our Lords day, did not omit to provide, thatf 1.824 other Festival times might be kept with vacation from labor, whether they were days appointed on the sudden, as extraordinary occasions fell out, or days which were celebrated yearly, for Po∣litick and Civil considerations; or finally, such days as Christian Religion hath ordained in Gods Church. The joy that setteth aside labor, disperseth those things which labor gathereth. For gladness doth always rise from a kinde of frui∣tion and happiness, which happiness banisheth the cogitation of all want, it need∣eth nothing but onely the bestowing of that it hath, in as much as the greatest felicity that felicity hath, is to spred and enlarge it self; it cometh hereby to pass, that the first effect of joyfulness, is to rest, because it seeketh no more; the next, because it aboundeth, to give. The Root of both, is the glorious presence of that joy of minde, which riseth from the manifold considerations of Gods un∣speakable Mercy, into which considerations we are led by occasion of Sacred times. For, how could the Jewish Congregations of old, be put in minde by their week∣ly Sabbaths, what the World reaped through his goodness, which did of no∣thing create the World; by their yearly Passover, what farewel they took of the Land of Egypt; by their Pentecost, what Ordinances, Laws, and Statutes, their Fathers received at the hands of God; by their Feast of Tabernacles, with what protection they journeyed from place to place, through so many fears and hazards, during the tedious time of forty years travel in the Wildeness; by their Annual solemnity of Lots, how near the whole Seed of Israel was unto utter

extirpation, when it pleased that Great God which guideth all things in Heaven and Earth, so to change the counsels and purposes of men, that the same Hand which had signed a Decree in the opinion, both of them that granted, and of them that procured it, irrevocable, for the general massacre of Man, Woman, and Childe, became the Buckler of their preservation, that no one hair of their heads might be touched: The same days which had been set for the pouring out of so much innocent blood, were made the days of their execution, whose malice had contrived the plot thereof; and the self-same persons that should have en∣dured whatsoever violence and rage could offer, were employed in the just re∣venge of cruelty, to give unto blood-thirsty men the taste of their own Cup; or how can the Church of Christ now endure to be so much called on, and preach∣ed unto, by that which everya 1.825 Dominical day throughout the year, that which year by year so many Festival times,b 1.826 if not commanded by the Apostles them∣selves, whose care at that time was of greater things, yet instituted, either by suchc 1.827 Universal Authority, as no Men, or at the least such as we, with no rea∣son, may despise, do as sometime the holy Angels did from Heaven, sing,d 1.828 Glory be unto God on High, Peace on Earth, towards Men good Will, (for this in effect, is the very Song that all Christian Feasts do apply as their several occa∣sions require) how should the days and times continually thus inculcate what God hath done, and we refuse to agnize the benefit of such remembrances; that very benefit which caused Moses to acknowledge those Guides of Day and Night, the Sun and Moon which enlighten the World, not more profitable to nature, by giving all things life, then they are to the Church of God, by occasion of the use they have, in regard of the appointed Festival times? That which the head of all Philosophers hath said of Women, If they be good, the half of the Commonwealth is happy, wherein they are; the same we may fitly apply to times: Well to celebrate these Religious and Sacred days, is, to spend the flower of our time happily. They are the splendor and outward dignity of our Religion, forcible Witnesses of Ancient Truth, provocations to the Exercises of all Piety, shaddows of our endless Felicity in Heaven, on Earth Everlasting Records and Memorials, wherein they which cannot be drawn to hearken unto that we teach, may onely by looking upon that we do, in a manner read whatsoever we believe.

* 1.82972. The matching of contrary things together, is a kinde of illustration to both. Having therefore spoken thus much of Festival Days, the next that offer themselves to hand, are days of Pensive Humiliation and Sorrow. Fastings are either of mens own free and voluntary accord, as their particular devotion doth move them thereunto; or else they are publickly enjoyned in the Church, and required at the hands of all men. There are, which altogether disallow not the for∣mer kinde; and the latter they greatly commend; so that it be upon extraordi∣nary, occasions onely,* 1.830 and after one certain manner exercised. But Yearly or Week∣ly Fasts, such as ours in the Church of England, they allow no farther, then as the Temporal State of the Land doth require the same, for the maintenance of Sea-faring-men, and preservation of Cattle, because the decay of the one, and the waste of the other, could not well be prevented but by a Politick Order, appointing some such usual change of Diet as ours is. We are therefore the rather to make it manifest in all mens eyes, That Set-times of Fasting, appointed in Spi∣ritual

Considerations to be kept by all sorts of men, took not their beginning, either from Montanus, or any other, whose Heresies may prejudice the credit and due estimation thereof, but have their ground in the Law of Nature, are allowable in Gods sight, were in all ages heretofore, and may till the Worlds end be observed, not without singular use and benefit. Much hurt hath grown to the Church of God, through a false imagination, that Fasting standeth men in no stead for any spiritual respect, but onely to take down the frankness of Nature, and to tame the wildeness of flesh. Whereupon the World being bold to surfeit, doth now blush to fast, supposing, that men when they fast, do rather bewray a Disease, then exercise a Vertue. I much wonder what they, who are thus perswaded, do think, what conceit they have concerning the Fasts of the Patriarks, the Prophets, the Apostles, our Lord Jesus Christ himself. The affections of Joy and Grief are so knit unto all the actions of mans life, that whatsoever we can do, or may be done unto us, the sequel thereof is continually, the one or the other affection. Where∣fore considering, that they which grieve and joy as they ought, cannot possibly otherwise live then as they should, the Church of Christ, the most absolute and perfect School of all Vertue, hath by the speciall direction of Gods good Spirit, hitherto always inured men from their infancy; and partly with days of Festival Exer∣cise, for the framing of the one affection; partly with times of a contrary sort, for the perfecting of the other. Howbeit, over and besides this, we must note, that as Resting, so Fasting likewise attendeth sometimes no less upon the Acti∣ons of the higher, then upon the Affections of the lower part of the minde. Fast∣ing, saith Tertullian, is a work of reverence towards God. The end thereof, sometimes elevation of minde; sometime the purpose thereof clean contrary. The cause why Moses in the Mount did so long fast, was meer divine Speculation; the cause why David,a 1.831 Humiliation. Our life isb 1.832 a mixture of good with evil. When we are partakers of good things, we joy, neither can we but grieve at the contrary. If that befal us which maketh glad, our Festival Solemnities declare our rejoycing to be in him, whose meer undeserved Mercy is the Author of all happiness; if any thing be either imminent or present, which we shun, our Watchings, Fastings, Cryes, and Tears, are unfeigned Testimonies, that our selves we condemn as the onely causes of our own misery, and do all acknowledge him no less inclinable, then able to save. And because as the memory of the one, though past, reneweth gladness; so the other, called again to minde, doth make the wound of our just remorse to bleed anew; which wound needeth often touching the more, for that we are generally more apt to Kalendar Saints, then sinners days, therefore there is in the Church a care, not to iterate the one alone, but to have frequent repetition of the other. Never to seek after God, saving onely when either the Crib or the Whip doth constrain, were brutish servility, and a great derogation to the worth of that which is most predominant in men, if sometime it had not a kinde of voluntary access to God, and of conference, as it were, with God; all these inferior considerations laid aside. In which sequestration, for as much asc 1.833 higher cogitations do naturally drown and bury all inferior cares, the minde may as well forget natural, both food and sleep, by being carried above it self with serious and heavenly Meditation, as by being cast down with heaviness, drowned and swallowed up of sorrow. Albeit therefore, concerning Jewish Absti∣nence from certain kindes of meats, as being unclean, the Apostle doth reach, That thed 1.834 Kingdom of Heaven is not meat nor drink, that food commendeth us not unto God, whether we take it, or abstain from it, that if we eat, we are not thereby the more acceptable in his sight, nor the less, if we eat not: His purpose notwithstanding was far from any intent to derogate from that Fasting, which is no such scrupulous Abstinence, as onely refuseth some kindes of meats and drinks, lest they make them unclean that taste them, but an Abstinence where∣by we either interrupt, or otherwise abridge the careof our bodily sustenance, to shew by this kinde of outward exercise, the serious intention of our mindes, fixed on Heavenlier and better desires, the earnest hunger and thirst whereof, depriveth the body of those usual contentments, which otherwise are not denied unto it. These being in Nature the first causes that induce fasting, the next thing which

followeth to be considered, is the ancient practice thereof amongst the Jews. Touching whose private voluntary Fasts, the Precept which our Saviour gave them, was, When ye fast, look not sour, as Hypocrites: For they dis-figure their faces, that they might seem to men to fast.* 1.835 Verily, I say unto you, they have their reward. When thou fastest, anoint thy head, and wash thy face, that thou seem not unto men to fast, but unto thy Father which is in secret, and thy Father which seeth in secret, will reward thee openly. Our Lord and Saviour would not teach the manner of doing, much less propose a reward for doing that, which were not both holy and acceptable in Gods sight. The Pharisees weekly bound themselves unto double Fasts, neither are they for this reproval. Often Fasting, which was a ver∣tue in Iohns Disciples, could not in them of it self be a vice; and therefore not the oftenness of their Fasting, but their hypocrisie therein was blamed. Of pub∣lick enjoyned Fastsa 1.836, upon causes extraordinary, the examples in Scripture are so far frequent, that they need no particular rehearsal. Publick extraordinary Fast∣ings, were sometimes forb 1.837 one onely day, sometimes forc 1.838 three, sometimes ford 1.839 seven. Touching Fasts not appointed for any such extraordinary causes, but either yearly, or monethly, or weekly observed and kept: First, Upon thee 1.840 nineth day of that moneth, the tenth whereof was the Feast of Expiation, they were commanded of God, that every Soul, year by year, should afflict it self. Their yearly Fasts every fourth moneth, in regard of the City of Ierusalem, en∣tred by the Enemy, every fifth, for the memory of the overthrow of their Tem∣ple; every seventh, for the treacherous destruction, and death of Gedaliah, the very last stay which they had to lean unto in their greatest misery; every tenth, in remembrance of the time when siege began first to be laid against them: All these not commanded by God himself, but ordained by a publick Constitution of their own; the Prophetf 1.841 Zachary expresly toucheth. That St. Ierome, following the Tradition of the Hebrews, doth make the first, a memorial of the breaking of those Two Tables, when Moses descended from Mount Senai; the second, a memorial as well of Gods indignation, condemning them to forty years travel in the Desart, as of his wrath, in permitting Chaldeans to waste, burn and destroy their City; the last, a memorial of heavy tydings, brought out of Iury to Ezekiel and the rest, which lived as Captives in foreign parts; the difference is not of any moment, considering, that each time of sorrow, is naturally evermore a Register of all such grievous events as have hapned, either in, or near about the same time. To these I might addg 1.842 sundry other Fasts, above twenty in number, ordained amongst them by like occasions, and observed in like manner, besides their weekly Ab∣stinence, Mundays and Thursdays, throughout the whole year. When men fast∣ed, it was not always after one and same sort; but either by depriving them∣selves wholly of all food, during the time that their Fasts continued, or by a∣bating both the quantity and kinde of Diet. We have of the one, a plain example in the Ninivites Fasting, and as plain a president for the other in the Prophet Daniel, I was (saith he) in heaviness for three weeks of days; I eat no pleasant Bread, neither tasted Flash nor Wine. Their Tables, when they gave themselves to fasting, had not that usual furniture of such Dishes as do cherish blood with blood; buth 1.843 for food, they had Bread; for suppage, Salt; and for sawce, Herbs. Whereunto the Apostle may be thought to allude saying, One believeth he may eat all things, another which is weak (and maketh a conscience of keeping those Customs which the Jews observe) eateth Herbs. This austere repast they took in the Evening, after Abstinence the whole day: For, to forfeit a Noons meal, and then to recompence themselves at night, was not their use. Nor did they ever accustom themselves on Sabbaths, or Festivals days to fast. And yet it may be a question, whether in some sort they did not always fast the Sabbath. Their Fastings were partly in token of Penitency, Humiliation, Grief, and Sorrow, partly in sign of devotion and reverence towards God. Which second considera∣tion (I dare not peremptorily and boldy affirm any thing) might induce to ab∣stain till noon, as their manner was on Fasting days, to do till night. May it not

very well he thought, that hereunto the Sacreda 1.844 Scripture doth give some secret kinde of Testimony? Iosephus is plain, That the sixth hour (the day they divided into twelve) was wont on the Sabbath, always to call them home unto meat. Neither is it improbable, but that theb 1.845 Heathens did therefore so often upbraid them with Fasting on that day. Besides, they which found so great fault with our Lords Disciples, for rubbing a few Ears of Corn in their hands on the Sabbath day, are not unlikely to have aimed also at the same mark. For neither was the bodily pain so great, that it should offend them in that respect, and the very manner of defence which our Saviour there useth, is more direct and literal to justifie the breach of the Jewish custom in Fasting, then in working at that time. Finally, the Apostles afterwards themselves, when God first gave them the gift of Tongues, whereas some in disdain and spight, termed Grace, Drunkenness, it being then the day of Pentecost, and but onely a fourth part of the day spent, they use this as an argument against the other cavil,c 1.846 These men, saith Peter, are not drunk as you suppose, since as yet the third hour of the day is not over-past. Howbeit, leaving this in suspence, as a thing not altogether certainly known, and to come from Jews to Christians, we finde that of private voluntarily Fastings, the Apostle Saint Paul speakethd 1.847 more then once. And (saith Tertullian) they are sometime commanded throughout the Church, Ex aliqua sellicitudinis Ecclesiastica causa, the care and fear of the Church so requi∣ring. It doth not appear, that the Apostles ordained any set and certain days to be generally kept of all. Notwithstanding, for as much as Christ hath fore-signi∣fied, that wher. himself should be taken from them, his absence would soon make them apt to fast, it seemeth, that even as the first Festival day appointed to be kept of the Church, was the day of our Lords return from the dead; so the first sor∣rowful and mourning day, was, That which we now observe in memory of his departure o••t of this World. And because there could be no abatement of grief, till they saw him raised, whose death was the occasion of their heaviness; therefore the day he lay in the Sepulchre hath been also kept and observed as a weeping day. The Custom of Fasting these two days before Easter, is undoubtedly most ancient; in so much,* 1.848 that Ignatius not thinking him a Catholick Christian man which did not abhor, and (as the state of the Church was then) avoid fasting on the Jews Sab∣bath, doth notwithstanding except for ever, that one Sabbath or Saturday which falleth out to be the Easter-Eve, as with us it always doth, and did sometimes al∣so with them which kept at that time their Easter the Fourteenth day of March, as the custom of the Jews was. It came afterward to be an order, that even as the day of Christs Resurrection, so the other two, in memory of his death and burial, were weekly. But this, when Saint Ambrose lived, had not as yet taken place throughout all Churches, no not in Millan, where himself was Bishop. And for that can••••, he saith, that although at Rome he observed the Saturdays fast, because such was then the custom in Rome, nevertheless in his own Church at home he did otherwise. The Churches which did not observe that day, had another instead thereof, which was the Wednesday, for that when they judged it meet to have weekly a day of Humiliation, besides that whereon our Saviour suffered death, it seemed best to make their choice of that day especially, whereon the Jews are thought to have first contrived their treason together with Iudas against Christ. So that the instituting and ordaining both of these, and of all other times of like exer∣cise, is as the Church shall judge expedient for mens good. And concerning e∣very Christians mans duty herein, surely that which Augustine and Ambrose are be∣fore alledged to have done, is such, as all men favoring Equity, must needs al∣low, and follow, if they affect peace. As for their specified Errors, I will not in this place dispute, whether voluntarily Fasting with a vertuous purpose of minde, be any medicinable remedy of evil, or a duty acceptable unto God, and in the World to come even rewardable, as other offices are which proceed from Christian Piety; whether wilfully to break and despise the wholesome laws of the Church herein, be a thing which offendeth God; whether truly it may not be said, that penitent both weaping and fasting, are means to blot out sin, means whereby through Gods unspeakable and undeserved mercy, we obtain or procure to our selves par∣don; which attainment unto any gracious benefit by him bestowed, the phrase

of Antiquity useth to express by the name of Merit; but if either Saint Augustine, or Saint Ambrose, have taught any wrong opinion, seeing they which reprove them are not altogether free from Error; I hope they will think it no error in us so to censure mens smaller faults, that their vertues be not thereby generally prejudiced. And if in Churches abroad, where we are not subject to Power or Jurisdiction, discretion should teach us for Peace and Quietness sake, to frame our selves to other mens example, Is it meet that at home where our freedom is less, our bold∣ness should be more? Is it our duty to oppugn, in the Churches whereof we are Ministers, the Rites and Customs which in Foreign Churches Piety and Modesty did teach us, as strangers not to oppugn, but to keep without shew of contradicti∣on or dislike? Why oppose they the name of a Minister in this case, unto the state of a private man? Doth their order exempt them from obedience to Laws? That which their Office and place requireth, is to shew themselves patterns of re∣verend subjection, not Authors and Masters of contempt towards Ordinances, the strength whereof, when they seek to weaken, they do but in truth discover to the World their own imbecillities, which a great deal wiselier they might conceal. But the practice of the Church of Christ, we shall by so much the better, both under∣stand and love, if to that which hitherto hath been spoken, there be somewhat added for more particular declaration, how Hereticks have partly abused Fasts, and partly bent themselves against the lawful use thereof in the Church of God. Whereas therefore Ignatius hath said, If any keep Sundays or Saturdays Fasts (one onely Saturday in the year excepted) that man is no better then a murtherer of Christ;* 1.849 the cause of such his earnestness at that time, was the impiety of cer∣tain Hereticks, which thought* 1.850 that this World being corruptible, could not be made but a very evil Author. And therefore as the Jews did by the Festival Solemnity of their Sabbath, rejoyce in the God that created the World, as in the Author of all Goodness; so those Hereticks in hatred of the Maker of the World, sorrowed, wept, and fasted on that day, as being the birth-day of all evil. And as Christian men of sound belief, did solemnize the Sunday, in joyful memory of Christs Resurrection, so likewise at the self-same time such Hereticks as denied his Resurrection, did the contrary to them which held it: When the one sort re∣joyced,* 1.851 the other fasted. Against those Hereticks which have urged perpetual ab∣stinence from certain Meats, as being in their very nature unclean, the Church hath still bent herself as an enemy; Saint Paul giving charge to take heed of them, which under any such opinion, should utterly forbid the use of Meats or Drinks. The Apostles themselves forbad some, as the order taken at Ierusalem declareth. But the cause of their so doing, we all know. Again, when Tertullian, together with such as were his followers, began to Montanize, and pretending to perfect the severity of Christian Discipline, brought in sundry unaccustomed days of Fasting, continued their Fasts a great deal longer, and made them more rigorous then the use of the Church had been; the mindes of men being somewhat moved at so great, and so sudden novelty, the cause was presently inquired into. After notice taken how the Montanists held these Additions to be Supplements of the Gospel, whereunto the Spirit of Prophesie did now mean to put, as it were, the last hand, and was therefore newly descended upon Montanus, whose orders all Christian men were no less to obey, then the Laws of the Apostles themselves; this Abstinence the Church abhorred likewise, and that justly. Whereupon Tertullian proclaiming even open War of the Church, maintained Montanism, wrote a Book in defence of the new Fast, and intituled the same; A Treatise of Fasting against the opinion of the Carnal sort. In which Treatise nevertheless, because so much is sound and good, as doth either generally concern the use, or in particular, declare the Custom of the Churches Fasting in those times, men are not to reject whatsoever is alledged out of that Book, for confirmation of the Truth. His error discloseth it self in those places, where he defendeth Fasts to be duties necessary for the whole Church of Christ to observe as commanded by the Holy Ghost, and that with the same authority from whence all other Apostolical Ordinances came, both being the Laws of God himself, without any other distinction or difference, saving onely, that he which before had declared his will by Paul and Peter, did now

farther reveal the same by Montanus also. Against us ye pretend, saith Tertullian, that the Publick Orders which Christianity is bound to keep, were delivered at the first, and that no new thing is to be added thereunto. Stand if you can upon this point; for behold, I challenge you for Fasting more then at Easter your selves. But in fine ye answer, That these things are to be done as established by the voluntary appointment of men, and not by vertue or force of any Divine Commandment. Well then (he addeth) Ye have removed your first footing, and gone beyond that which was deliver∣ed, by doing more then was at the first imposed upon you. You say, you must do that which your own judgments have allowed: We require your obedience to that which God himself doth institute. Is it not strange, that men to their own will, should yield that, which to Gods Commandment they will not grant? Shall the pleasure of men pre∣vail more with you, then the power of God himself? These places of Tertullian for Fasting, have worthily been put to silence. And as worthily Aerius condemned for opposition against Fasting. The one endeavored to bring in such Fasts as the Church ought not to receive; the other, to overthrow such as already it had re∣ceived and did observe: The one was plausible unto many, by seeming to hate carnal loosness, and riotous excess, much more then the rest of the World did; the other drew hearers, by pretending the maintenance of Christian Liberty: The one thought his cause very strongly upheld by making invective declamations with a pale and a withered countenance against the Church, by filling the ears of his starved hearers with speech suitable to such mens humors, and by telling them, no doubt, to their marvellous contentment and liking, Our new Prophesies are re∣fused, they are despised. It is because Montanus doth Preach some other God, or dis∣solve the Gospel of Iesus Christ, or overthrow any Canon of Faith and Hope? No, our crime is, We teach that men ought to Fast more often then Marry; the best Feast-maker is with them the perfectest Saint, they are assuredly meer Spirit; and therefore these our corporal devotions please them not: Thus the one for Montanus and his Superstition. The other in a clean contrary tune against the Religion of the Church. These Set-fasts away with them, for they are Iewish, and bring men under the yoke of servitude:* 1.852 If I will fast, let me chuse my time, that Christian Liberty be not abridged. Hereupon their glory was to fast especially upon the Sunday, because the order of the Church was on that day not to Fast. On Church Fasting days, and especially the Week before Easter, when with us (saith Epiphanius) Custom admitteth nothing but lying down upon the Earth, abstinence from fleshly delights and pleasures, sorrowfulness, dry and unsavory Diet, Prayer, Watching, Fasting, all the Medicines which holy Affections can minister; they are up be times to take in of the strongest for the belly; and when their veins are well swoln, they make themselves mirth with laughter at this our service, wherein we are perswaded we please God. By this of Epiphanius, it doth appear, not onely what Fastings the Church of Christ in those times used, but al∣so what other parts of Discipline were together therewith in force, according to the ancient use and custom of bringing all men at certain times, to a due conside∣ration, and an open Humiliation of themselves. Two kindes there were of Publick Penitency; the one belonging to notorious offenders, whose open wickedness had been scandalous; the other appertaining to the whole Church, and unto every several person whom the same containeth. It will be answered. That touching this latter kinde, it may be exercised well enough by men in private. No doubt, but Penitency is as Prayer, a thing acceptable unto God, be it in publick or in secret. Howbeit, as in the one, if men were wholly left to their own voluntary Meditations in their Closets, and not drawn by Laws and Orders unto the open Assemblies of the Church, that there they may joyn with others in Prayer; it may be soon con∣jectured, what Christian devotion that way would come unto in a short time: Even so in the other, We are by sufficient experience taught, how little it booreth, to tell men of washing away their sins with tears of Repentance, and so to leave them altogether unto themselves. O Lord, what heaps of grievous transgressions have we committed, the best, the perfectest, the most righteous amongst us all; and yet clean pass them over unsorrowed fo••, and unrepented of, onely because the Church hath forgotten utterly how to bestow her wonted times of Discipline wherein the publick example of all was unto every particular person, a most effectual

mean to put them often in minde, and even in a manner to draw them to that which now we all quite and clean forget, as if Penitency were no part of a Christian mans duty. Again, besides our private offences which ought not thus loosly to be overslipt; suppose we the Body and Corporation of the Church so just, that at no time it needeth to shew it self openly cast down, in regard of those Faults and Transgressions; which though they do not properly belong unto any one, had notwithstanding a special Sacrifice appointed for them in the Law of Moses, and being common to the whole Society which containeth all, must needs so far con∣cern every man in particular, as at some time in solemn manner to require ac∣knowledgment, with more then daily and ordinary testifications of grief. There could not hereunto a fitter preamble be devised, then that memorable Commina∣tion set down in the Book of Common Prayer, if our practice in the rest were suitable. The Head already so well drawn, doth but wish a proportionable Body, And by the Preface to that very part of the English Liturgy, it may appear, how at the first setting down thereof, no less was intended. For so we are to interpret the meaning of those words, wherein restitution of the Primitive Church Discipline is greatly wished for, touching the manner of publick penance in time of Lent. Where∣with some being not much acquainted, but having framed in their mindes, the conceit of a new Discipline, far unlike to that of old, they make themselves be∣lieve, it is undoubtedly this their Discipline, which at the first was so much de∣sired. They have long pretended, that the whole Scripture is plain for them. If now the Communion Book make for them too (I well think the one doth as much as the other) it may be hoped, that being found such a well-willer unto their cause, they will more favor it then they have done. Having therefore hitherto spoken, both of Festival days, and so much of solemn Fasts, as may reasonably serve to shew the ground thereof in the Law of Nature; the practice partly ap∣pointed, and partly allowed of God in the Jewish Church, the like continued in the Church of Christ; together with the sinister oppositions, either of Hereticks erroneously abusing the same, or of others thereat quarrelling without cause, we will onely collect the chiefest points as well of resemblance, as of difference be∣tween them, and so end. First, In this they agree, that because Nature is the gene∣ral Root of both; therefore both have been always common to the Church with Infidels and Heathen men. Secondly, They also herein accord, that as oft as joy is the cause of the one,* 1.853 and grief the Well-spring of the other, they are incom∣patible. A third degree of affinity between them, is, That neither being accept∣able to God of it self, but both tokens of that which is acceptable, their appro∣bation with him, must necessarily depend on that which they ought to import and signifie: So that if herein the minde dispose no it self aright, whether wea 1.854 rest orb 1.855 fast we offend. A fourth thing common unto them, is, that the greatest part of the World hath always grosly and palpably offended in both; Infidels, because they did all in relation to false gods; godless, sensual, and careless mindes, for that there is in them no constant, true, and sincere affection towards those things which are pretended by such exercise; yea, certain flattering over-sights there are, wherewith sundry, and they not of the worst sort, may be easily in these cases led awry, even through abundance of love and liking to that which must be im∣braced by all means, but with caution, in as much as the very admiration of Saints, Whether we celebrate their glory, or follow them in humility; whether we laugh or weep, mourn or rejoyce with them, is, (as in all things, the affection of Love) apt to deceive; and doth therefore need the more to be directed by a watchful guide, seeing there is manifestly both ways, even in them whom we honor, that which we are to observe and shun. The best have not still been sufficiently mind∣ful, that Gods very Angels in Heaven, are but Angels; and that bodily exercise, consideredc 1.856 in it self, is no great matter. Finally, Seeing that both are Ordinances were devised for the good of Man, and yet not Man created purposely for them, as ford 1.857 other Offices of Vertue, whereunto Gods immutable Law for ever tieth; it is but equity to wish or admonish that, where, by uniform order, they are not as yet received, the example ofe 1.858 Victors extremity in the one, and off 1.859 Iohns Dis∣ciples curiosity in the other, be not followed; yea, where they are appointed by

Law,* 1.860 that notwithstanding we avoid Judaism: and, as in Festival days, mens neces∣sities for matter of labour, so in times of Fasting, regard be had to their imbecilli∣ties, lest they should suffer harm, doing good. Thus therefore we see how these two Customes are in divers respects equal. But of Fasting the use and exercise, though less pleasant,* 1.861 is by so much more requisite than the other, as grief of necessity is a more familiar guest then the contrary passion of mind, albeit gladness to all men be na∣turally more welcome. For first, We our selves do many ••o things amiss than well, and the fruit of our own ill doing is remorse, because nature is conscious to it self that it should do the contrary. Again, forasmuch as the world over-aboundeth with malice, and few are delighted in doing good unto other men; there is no man so seldom crost as pleasured at the hands of others; whereupon it cannot be cho∣sen, but every mans Woes must double in that respect the number and measure of his delights. Besides, concerning the very choice which oftentimes we are to make, our corrupt inclination well considered, there is cause why our Saviour should account them the happiest that do most mourn, and why Solomon might judge it better to frequent mourning then Feasting-houses; not better simply and in it self (for then would Nature that way incline) but in regard of us and our common weakness better.* 1.862 Iob was not ignorant that his Childrens Banquets, though te••dīg to amity, needed Sacrifice. Neither doth any of us all need to be taught that in things which delight,* 1.863 we easily swerve from mediocrity, and are not easily led by a right direct line. On the other side, the Sores and Diseases of mind which inordinante pleasure breedeth, are by Dolour and Grief cured. For which cause as all offences use to seduce by pleasing, so all punish∣ments endeavour by vexing to reform transgressions. We are of our own ac∣cord apt enough to give entertainment to things delectable, but patiently to lack what flesh and blood doth desire, and by Vertue to forbear, what by Na∣ture we covet; this no man attaineth unto, but with labour and long practice. From hence it riseth that, in former Ages, abstinence and Fasting more then or∣dinary was always a special branch of their praise, in whom it could be observed and known, were they such as continually gave themselves to austere life, of men that took often occasions in private vertuous respects to lay Solomons counsel aside,* 1.864 Eat thy bread with joy, and to be followers of Davids Example, which saith, I hum∣bled my soul with fasting; or but they who otherwise worthy of no great com∣mendation, have made of hunger, some their Gain, some their Physick, some their Art, that by mastering sensual Appetites without constraint, they might grow able to endure hardness whensoever need should require: For the body accu∣stomed to emptiness pineth not away so soon as having still used to fill it self. Many singular Effects there are which should make Fasting even in publick Considerations the rather to be accepted. For I presume we are not altogether without experience how great their advantage is in martial Enterprizes, that lead Armies of men trained in a School of Abstinence. It is therefore noted at this day in some, that patience of hunger and thirst hath given them many Victories; in others, that because if they want, there is no man able to rule them, not they in plenty to moderate themselves; he which can either bring them to hunger or overcharge them, is sure to make them their own over∣throw. What Nation soever doth feel these dangerous inconveniences, may know that sloth and fulness in peaceable times at home is the cause thereof, and the remedy a strict Observation of that part of Christian Discipline, which teacheth men in practice of Ghostly warfare against themselves, those things that afterwards may help them, justly assaulting or standing in lawful defence of themselves against others. The very purpose of the Church of God, both in the number and in the order of her Fasts, hath been not only to preserve there∣by throughout all Ages, the remembrance of miseries heretofore sustained, and of the causes in our selves out of which they have risen, that men consider∣ing the one, might fear the other the more, but farther also to temper the mind, lest contrary affections coming in place should make it too profuse and dissolute, in which respect it seemeth that Fasts have been set as Ushers of Festival days, for prevention of those disorders, as much as might be; wherein, notwithstanding, the

World always will deserve,d 1.865 as it hath done, blame; because such evils being not possible to be rooted out, the most we can do, is in keeping them low; and (which is chiefly the fruit we look for) to create in the minds of men a love towards a frugal and severe life, to undermine the Palaces of wantonness, to plant Parsimony as Nature, where Riotousness hath been studied; to harden whom plea∣sure would melt; and to help the tumours which always Fulness breedeth, that Children, as it were in the Wool of their Infancy dyed with hardness, may never af∣terwards change colour; that the poor whose perpetual Fasts are of Necessity, may with better contentment endure the hunger which Vertue causeth others so often to chuse, and by advice of Religion it self so far to esteem above the contrary, that they which for the most part do lead sensual and easie lives; they which, as the Pro∣phet David describeth them,* 1.866 are not plagued like other men, may by the publick spectacle of all be still put in mind what themselves are; Finally, that every man may be every mans daily guide and example, as well by fasting to declare humili∣ty, as by praise to express joy in the sight of God, although it have herein be∣fallen the Church, as sometimes David; so that the speech of the one may be truly the voice of the other, My soul fasted, and even that was also turned to my reproof.* 1.867

* 1.86873. In this world there can be no Society durable, otherwise then only by pro∣pagation. Albeit therefore single Life be a thing more Angelical and Divine, yet sith the replenishing first of Earth with blessed Inhabitants, and then of Heaven with Saints everlastingly praising God, did depend upon conjunction of Man and Woman, he which made all things compleat and perfect, saw it could not be good to leave men without any Helper, unto the sore-alledged end: In things which some farther and doth cause to be desired, choice seeketh rather proportion, then absolute perfection of goodness. So that Woman being created for mans sake to be his Helper, in regard of the end before mentioned; namely, the having and bringing up of Children, whereunto it was not possible they could concur, unless there were subalternation between them, which subalternation is naturally ground∣ed upon inequality, because things equall in every respect are never willingly direct∣ed one by another. Woman therefore was even in her first estate framed by Nature, not only after in time, but inferiour in excellency also unto Man, how∣beit in so due and sweet proportion, as being presented before our eyes, might be sooner perceived then defined. And even herein doth lie the Reason why that kind of love which is the perfectest ground of Wedlock is seldome able to yield any reason of it self. Now, that which is born of Man must be nourished with far more travel, as being of greater price in Nature, and of slower pace to per∣fection, then the Off-spring of any other Creature besides. Man and Woman being therefore to joyn themselves for such a purpose, they were of necessity to be linked with some straight and insoluble knot. The bond of Wedlock hath been always more or less esteemed of, as a thing Religious and Sacred. The Title which the very Heathens themselves do thereunto oftentimes give,a 1.869 is, Holy. Those Rites and Orders which were instituted in the Solemnization of Marriage, the Hebrews term by the Name of Conjugalb 1.870 Sanctification. Amongst our selves, because sundry things appertaining unto the Publick Order of Matrimony, are cal∣led in Question by such as know not from whence those Customs did first grow, to shew briefly some true and sufficient Reason of them shall not be superfluous; although we do not hereby intend, to yield so far unto Enemies of all Church-Orders saving their own, as though every thing were unlawful, the true Cause and Reason whereof at the first might hardly perhaps be now rendred. Wherefore, to begin with the times wherein the liberty of Marriage is restrained; There is, saith Solomon, a time for all things; a time to laugh, and a time to mourn. That du∣ties belonging unto Marriage, and Offices appertaining to Pennance, are things un∣suitable and unfit to be matched together, the Prophets and Apostles them∣selves do witness. Upon which ground, as we might right well think it marvellous absurd to see in a Church a Wedding on the day of a publick Fast, so likewise in the self-same consideration, our Predecessors thought it not a∣miss to take away the common liberty of Marriages, during the time which was

appointed for preparation unto, and for exercise of General Humiliation by Fast∣ing and praying, weeping for sins. As for the delivering up of the woman either by her Father, or by some other, we must note that in ancient times,a 1.871 all wo∣men which had not Husbands nor Fathers to govern them, had their Tutors,b 1.872 with∣out whose Authority there was no act which they did, warrantable: And for this cause, they were in Marriage, delivered unto their Husbands by others. Which cu∣stome retained, hath still this use, that it putteth Women in mind of a duty, where∣unto the very imbecillity of their nature and Sex doth bind them; namely, to be al∣ways directed, guided, and ordered by others, although our Positive Laws do not tie them now as Pupils. The custome of laying down Money seemeth to have been de∣rived from the Saxons, whose manner was to buy their Wives. But, seeing there is not any great cause wherefore the memory of that custome should remain, it skil∣leth not much, although we suffer it to lie dead, even as we see it in a manner already worn out. The Ring hath been always used as an especial pledge of Faith and Fi∣delity: Nothing more fit to serve as a token of our purposed endless continuance in that which we never ought to revoke. This is the cause wherefore the Hea∣thens themselves did in such cases use the Ring, whereunto Tertullian alluding, saith; That in ancient times,c 1.873 No Woman was permitted to wear gold, saving only upon one finger, which her Husband had fastened unto himself, with that Ring which was usually given for assurance of future Marriage. The cause why the Christians use it, as some of the Fathers think, isd 1.874 either to testifie mutual love, or rather to serve for a pledge of conjunction in heart and mind agreed upon between them. But what right and custome is there so harmless, wherein the wit of man bending it self to de∣rision may not easily find out somewhat to scorn and jest at? He that should have beheld the Jews when they stood withe 1.875 a four-cornered Garment, spread over the heads of Espoused Couples, while their Espousals were in making: He that should have beheld theirf 1.876 praying over a Cup, and their delivering the same at the Marriage-feast, with set Forms of Benediction, as the Order amongst them was, might being lewdly affected, take thereat as just occasion of scornful cavil, as at the use of the Ring in Wedlock amongst Christians. But of all things the most hardly taken, is the uttering of these words, With my body I thee worship; In which words when once they are understood, there will appear as little cause as in the rest, for any wise man to be offended. First, therefore, inasmuch as unlawful co∣pulation doth pollute andg 1.877 dishonour both parties, this Protestation that we do worship and honour another with our bodies, may import a denial of all such Lets and Impediments to our knowledge, as might cause any stain, ble∣mish, or disgrace that way; which kind of construction being probable, would easily approve that speech to a peaceable and quiet mind. Secondly, in that the Apostle doth so expresly affirm, that parties unmarried have not any lon∣ger entire power over themselves, but each hath interest in others person, it cannot be thought an absurd construction to say, that worshipping with the bo∣dy, is the imparting of that interest in the body unto another,h 1.878 which none before had, save only our selves. But if this were the natural meaning, the words should perhaps be as requisite to be used on the one side as on the other; and therefore a third sense there is, which I rather rely upon. Apparent it is, that the ancient difference between a lawful Wife and a Concubine was only in the different purpose of man betaking himself to the one or the other. If his purpose were only fellowship, there grew to the Woman by this means no worship at all, but the contrary. In professing that his intent was to add by his person honour and worship unto hers, he took her plainly and cleerly to Wife. This is it which the Civil Law doth mean, when it maketh a Wife to differ from a Concubine ini 1.879 dignity; a Wife to be taken wherej 1.880 Conjugal honour and affection do go be∣fore. The worship that grew unto her being taken with declaration of this intent, was, that her children became by this mean legitimate and free; her self was made a Mother over his Family: Last of all, she received such advancement of state, as things annexed unto his person might augment her with; yea, a right of partici∣pation was thereby given her both in him, and even in all things which were his. This doth somewhat the more-plainly appear, by adding also that other Clause, With

all my worldy goods I thee endow.* 1.881 The former branch having granted the princi∣pal, the latter granteth that which is annexed thereunto. To end the Publick So∣lemnity of Marriage, with receiving the Blessed Sacrament, is a Custom so Re∣ligious, and so holy; that, if the Church of England be blameable in this respect, it is not for suffering it to be so much, but rather for not providing that it may be more put in Me. The Laws of Romulus concerning Marriage, are therefore extol∣led above the rest amongst the Heathens which were before, in that they esta∣blished the use of certain special Solemnities, whereby the mindes of men were drawn to make the greater conscience of Wedlock, and to esteem the Bond thereof, a thing which could not be without impiety dissolved. If there be any thing in Christian Religion, strong and effectual to like purpose, it is the Sacrament of the holy Eucharist; in regard of the force whereof, Tertullian breaketh out into these words, concerning Matrimony therewith sealed, Unde sufficiam ad enarrandam faeli∣citatem ejus Matrimonii quod Ecclesia conciliat & confirmat Oblatio? I know not which way I should be able to shew the happiness of that Wedlock, the knot whereof the Church doth fasten, and the Sacrament of the Church confirm. Touching Marriage therefore, let thus much be sufficient.

* 1.88274. The Fruit of Marriage, is Birth; and the Companion of Birth, Travail; the grief whereof being so extream, and the danger always so great: Dare we open our mouths against the things that are holy, and presume to censure it, as a fault in the Church of Christ, That Women after their Deliverance, do publickly shew their thankful mindes unto God? But behold, What reason there is against it! For∣s••••th, if there should be solemn and express giving of Thanks in the Church for every benefit, either equal, or greater then this, which any singular person in the Church doth receive? We should not onely have no Preaching of the Word, nor Ministring of the Sa∣craments; but we should not have so much leisure as to do any corporal or bodily work, but should be like those Massilian Hereticks which do nothing else but pray. Surely, better a great deal to be like unto those Hereticks which do nothing else but pray, then those which do nothing else but quarrel. Their heads it might happily trou∣ble somewhat more then as yet they are aware of, to finde out so many benefits greater then this, or equivalent thereunto; for which, if so be our Laws did re∣quire solemn and express Thanksgivings in the Church, the same were like to prove a thing so greatly cumbersome as is pretended. But if there be such store of Mer∣cies, even inestimable, poured every day upon thousands (as indeed the Earth is full of the Blessings of the Lord, which are day by day renewed without number, and above measure) shall it not be lawful to cause solemn Thanks to be given unto God for any benefit, then which greater, or whereunto equal are received, no Law binding men in regard thereof to perform the like duty? Suppose that some Bond there be, that tieth us at certain times to mention publickly the names of sundry our Benefactors. Some of them, it may be, are such, That a day would scarcely serve to reckon up together with them the Catalogue of so many men besides, as we are either more, or equally beholden unto. Because no Law requireth this impossible labor at our hands, shall we therefore condemn that Law, whereby the other being possible, and also dutiful, is enjoyned us? So much we ow to the Lord of Heaven, that we can never sufficiently praise him, nor give him thanks for half those benefits, for which this Sacrifice were most due. Howbeit, God forbid, we should cease performing this duty, when publick Order doth draw us unto it, when it may be so easily done, when it hath been so long executed by devout and vertuous people. God forbid, that being so many ways provoked in this case unto so good a duty, we should omit it, onely because there are other cases of like nature, wherein we cannot so conveniently, or at leastwise do not per∣form the same most vertuous Office of Piety. Wherein we trust, that as the action it self pleaseth God, so the order and manner thereof, is not such as may justly offend any. It is but an over-flowing of Gall, which causeth the Womans absence from the Church, during the time of her lying in, to be traduced and in∣terpreted, as though she were so long judged unholy, and were thereby shut out, or sequestred from the House of God, according to the ancient Levitical Law. Whereas the very Canon Law it self doth not so hold, but directly professeth

the contrarya 1.883; She is not barred from thence in such sort as they interpret it, nor in respect of any unholiness forbidden entrance into the Church, although her ab∣staining from publick Assembles, and her abode in separation for the time be most convenientb 1.884. To scoff at the manner of attire, then which, there could be no∣thing devised for such a time, more grave and decent, to make it a token of some folly committed; for which, they are loth to shew their faces, argueth, that great Divines are sometime more merry then wise. As for the Women themselves, God accepting the service which they faithfully offer unto him, it is no great dis∣grace, though they suffer pleasant witted men, a little to intermingle with zeal, scorn. The name of Oblations, applied not onely here to those small and petit payments which yet are a part of the Ministers right, but also generally given unto all such al∣lowances as serve for their needful maintenance, is both ancient and convenient. For as the life of the Clergy is spent in the Service of God, so it is sustained with his Revenue. Nothing therefore more proper then to give the name of Oblations to such payments, in token that we offer unto him whatsoever his Ministers receive.

75. But to leave this, there is a duty which the Church doth ow to the faithful departed,* 1.885 wherein for as much as the Church of England is said to do those things which are, though not unlawful, yet inconvenient; because it appointeth a prescript Form of Service at Burials, suffereth mourning Apparel to be worn, and permitteth Funeral Sermons; a word or two concerning this point will be necessary, although it be needless to dwell long upon it. The end of Funeral duties is, first, to shew that love towards the party deceased, which Nature requireth; then to do him that honor which is fit both generally for man, and particularly for the quality of his person: Last of all, to testifie the care which the Church hath to comfort the living, and the hope which we all have concerning the Resurrection of the dead. For signi∣fication of love towards them that are departed, Mourning is not denied to be a thing convenient; as in truth, the Scripture every where doth approve lamentation made unto this end. The Jews by our Saviours tears therefore, gathered in this case, that his love towards Lazatus was great. And that as Mourning at such times is fit,* 1.886 so likewise, that there may be a kinde of Attire suitable to a sorrowful affection, and convenient for Mourners to wear;* 1.887 how plainly doth Davids example shew, who being in heaviness, went up to the Mount with his head covered, and all the people that were with him in like sort? White Garments being fit to use at Marriage Feasts, and such other times of joy; whereunto Solomon alluding, when he requireth con∣tinual chearfulness of minde, speaketh in this sort, Let thy Garments be always white?* 1.888 What doth hinder the contrary from being now as convenient in grief, as this here∣tofore in gladness hath been? If there be no sorrow, they say, it is hypocritical to pre∣tend it; and if there be, to provoke it by wearing such attire, is dangerous. Nay, if there be, to shew it is natural; and if there be not, yet the signs are meet to shew what should be, especially, sith it doth not come oftentimes to pass, that men are fain to have their Mourning Gowns pulled off their backs, for fear of killing them∣selves with sorrow that way nourished. The honor generally due unto all men, maketh a decent interring of them to be convenient, even for very humanities sake. And therefore,* 1.889 so much as is mentioned in the Burial of the Widows Son, the carry∣ing of him forth upon a Bier, and the accompanying of him to the Earth, hath been used even amongst Infidels; all men accounting it a very extream destitution, not to have at the least this honor done them. Some mans estate may require a great deal more, according as the fashion of the Country where he dieth, doth afford. And unto this appertained the ancient use of the Jews,* 1.890 to embalm the Corps with sweet Odors, and to adorn the Sepulchres of certain. In regard of the

quality of men, it hath been judged fit to commend them unto the World at their death,* 1.891 amongst the Heathen in Funeral Orations, amongst the Jews in Sacred Poems; and why not in Funeral Sermons also amongst Christians? ••s it sufficeth, that the known benefit hereof doth countervail Millions of such inconveniences as are therein surmised, although they were not surmised onely, but found therein. The life and the death of Saints is precious in Gods sight. Let it not seem odious in our eyes, if both the one and the other he spoken of, then especially, when the present occasion doth make mens mindes the more capable of such speech. The care, no doubt, of the living, both to live and to die well must needs be somewhat increased, when they know that their departure shall not be folded up in silence, but the ears of many be made acquainted with it. Moreover, when they hear how mercifully God hath dealt with their Brethren in their last need, besides the praise which they give to God, and the joy which they have of should have by reason of their Fellowship and Communion with Saints; Is not their hope also much confirmed against the day of their own dissolution? Again, the sound of these things doth not so pass the ears of them that are most loose and dissolute in life, but it causeth them one time or other to wish, O that I might die the death of the righteous, and that my end might be like this! Thus much peculiar good there doth grow at those times by speech concerning the dead, besides the benefit of publick instruction common unto Funeral with other Sermons. For the com∣fort of them whose mindes are through natural affection pensive in such cases, no man can justly mislike the custom which the Jews had to end their Burials with Funeral Banquets, in reference whereunto the Prophet Ieremy spake, concerning the people whom God had appointed unto a grievous manner of destruction, saying,* 1.892 That men should not give them the Cup of Consolation to drink for their Father, or for their Mother, because it should not be now with them, as in peaceable times with others, who bringing their Ancestors unto the Grave with weeping eyes, have notwith∣standing means wherewith to be re-comforted.* 1.893 Give Wine, saith Solomon, unto them that have grief of heart. Surely, he that ministreth unto them comfortable speech, doth much more then give them Wine. But the greatest thing of all other about this duty of Christian Burial, is an outward testification of the hope which we have touching the Resurrection of the Dead. For which purpose, let any man of reasonable judgment examine, whether it be more convenient for a company of men, as it were, in a dumb show, to bring a Corse to the place of Burial, there to leave it covered with Earth, and so end, or else to have the Exequies devoutly performed with solemn recital of such Lectures, Psalms, and Prayers, as are pur∣posely framed for the stirring up of mens mindes unto a careful consideration of their estate, both here and hereafter. Whereas therefore it is objected, that nei∣ther the people of God under the Law, nor the Church in the Apostles times, did use any form of Service in Burial of their dead; and therefore, that this order is taken up without any good example or precedent followed therein: First, while the World doth stand, they shall never be able to prove, that all things which either the one or the other did use at Burials, are set down in holy Scripture, which doth not any where of purpose deliver the whole manner and form thereof, but toucheth onely sometime one thing, and sometime another which was in use, as special occa∣sions require any of them to be either mentioned or insinuated. Again, if it might be proved, that no such thing was usual amongst them, hath Christ so deprived his Church of Judgment, that what Rites and Orders soever the latter Ages thereof, have devised, the same must needs be inconvenient? Furthermore, that the Jews before our Saviours coming had any such form of service, although in Scripture it be not affirmed; yet neither is it there denied (for, the ••orbidding of Priests to be present at Burials, letteth not but that others might discharge that duty, seeing all were not Priests which had rooms of Publick Function in their Syna∣gogues) and if any man be of opinion, that they had no such form of Service; thus much there is to make the contrary more probable. The Jews at this day have, as appeareth is their form of Funeral Prayers, and in certain of their Funeral Sermons published; neither are they so affected towards Christians, as to borrow that order from us; besides that, the form thereof is such as both in it sundry

things, which the very words of the Scripture it self doth seem to allude unto, us namely, after departure from the Sepulchre unto the House whence the dead was brought, it sheweth the manner of their Burial-feast, and a consolatory form of Prayer, appointed for the Master of the Synagogue thereat to utter; albeit I may not deny, but it hath also some things which are not perhaps so antsient as the Law and the Prophets. But whatsoever the Jewes custom was before the dayes of our Saviour Christ, hath it once at any time been heard of, the either Church or Chri∣stian man of sound belief did ever judge this a thing unmeet, undecent, unfit for Christianity, till these miserable daies, wherein, under the colour of removing superstitious abuses, the most effectual means, both to testifie and to strengthen true Religion, are plucked at, and in some places even pulled up by the very roots•• Take away this which was ordained to shew at Burials the peculiar hope of the Church of God concerning the dead; and in the manner of those dumb Fune∣rals, what one one thing is there whereby the World may perceive we are Chri∣stian men?

76. I come now unto that Function which undertaketh the publick Ministry of holy things,* 1.894 according to the Laws of Christian Religion. And because the nature of things consisting, as this doth, in action, is known by the object whereabout they are conversant, and by the end or scope whereunto they are referred, we must know that the object of this Function in both God and Men; God, in that he is publickly worshipped of his Church; and Men, in that they are capable of happi∣nesse, by means which Christian Discipline appointeth. So that the summe of our whole labour in this kinde, is to honour God, and to save men. For whether we se∣verally take, and consider men one by one, or else gather them into one Society and Body, as it hath been before declared, that every man's Religion is in him the Well-spring of all other sound and sincere vertues, from whence both here in some sort, and hereafter more abundantly, their full joy and felicity ariseth; because while they live, they are blessed of God, and when they dye, their works follow them: So at this present we must again call to minde how the very worldly peace and prosperity, the secular happinesse, the temporal and natural good estate both of all Men, and of all Dominions, hangeth chiefly upon Religion, and doth evermore give plain testimony, that as well in this as in other considerations the Priest is a pillar of that Common-wealth, wherein he faithfully serveth God. For if these Assertions be true, first, that nothing can be enjoyed in this present world against his will which hath made all things: secondly, that albeit God doth sometime per∣mit the impious to have, yet impiety permitteth them not to enjoy, no not tempo∣ral blessings on earth: thirdly, that God hath appointed those blessings to attend as Hand-maids upon Religion: and fourthly, that without the work of the Mini∣stry, Religion by no means can possibly continue, the use and benefit of that sacred Function, even towards all mens worldly happiness, must needs be granted. Now thea 1.895 first being a Theoreme both understood and confest by all, to labour in proof thereof were superfluous. The second perhaps may be called in question, except it be perfectly understood. By good things temporal therefore we mean length of daies, health of body, store of friends and well-willers, quietness; prosperous success of those things we take in hand; riches with fit opportunities to use them during life, reputation following us both alive and dead, children, or such as instead of children, we wish to leave Successors and Partakers of our happinesse. These things are naturally every man's desire, because they are good. And on whom God bestow∣eth the same, them we confesse he graciously blesseth; Of earthly blessings the meanest is wealth, reputation the chiefest. For which cause we esteem the gain of honour an ample recompence for the losse of all other worldly benefits. But for as much as in all this there is no certain perpetuity of goodnesse, nature hath taught to affect these things, not for their own sake, but with reference and relation to somewhat independently good, as is the exercise of vertue and speculation of truth. None, whose desires are rightly ordered, would wish to live, to breathe, and move,

without performance of those actions which are beseeming man's excellency•• Wherefore having not how to employ it, we wax weary even of life it self. Health is precious, because sickness doth breed that pain which disableth action. Again, why do men delight so much in the multitude of friends; but for that the actions of life, being many, do need many helping hands to further them? Between trouble∣some and quiet dayes we should make no difference, if the one did not hinder and interrupt, the other uphold our liberty of action. Furthermore, if those things we do, succeed, it rejoyceth us not so much for the benefit we thereby reap, as in that it probably argueth our actions to have been orderly and well-guided.* 1.896 As for riches, to him which hath and doth nothing with them, they are a contumely. Honour is commonly presumed a sign of more than ordinary vertue and merit, by means whereof when ambitious mindes thirst after it, their endeavours are testimonies how much it is in the eye of nature to possesse that Body, the very shadow whereof is set at so high a rate. Finally, such is the pleasure and comfort which we take in do∣ing, that when life forsaketh us, still our desires to continue action, and to work; though not by our selves, yet by them whom we leave behinde us, causeth us pro∣vidently to resign into other mens hands, the helps we have gathered for that pur∣pose, devising also the best we can to make them perpetual. It appeareth there∣fore, how all the parts of temporal felicity are only good in relation to that which riseth them as instruments, and that they are no such good as wherein a right desire doth ever stay or rest it self. Now temporal blessings are enjoyed of those which have them, know them, esteem them according to that they are in their own nature. Wherefore of the wicked whom God doth hate, his usual and ordinary speeches are; That blood-thirsty and deceitful men shall not live out half their dayes;* 1.897 that God shall cause a pestilence to cleave unto the wicked, and shall strike them with consuming grief,* 1.898 with Feavers, burning diseases, and sores which are past cure; that when the impious are fallen; all men should tread them down, and none shew counte∣nance of love towards them, as much as by pitying them in their misery; that the sinnes of the ungodly shall be••eave them of peace; that all counsels, complots, and practices against God shall come to nothing; that the lot and inheritance of the unjust is beggery; that the name of unrighteous Persons shall purifie,* 1.899 and the posterity of Robbers starve. If any think that Iniquity and Peace, Sinne and Prospe∣rity can dwell together, they erre; because they distinguish not aright between the matter, and that which giveth it the form of happinesse, between possession and fruition, between the having and the enjoying of good things. The impious cannot enjoy that they have, partly because they receive it not as at God's hands, which onely consideration maketh temporal blessings comfortable; and partly because through errour, placing it above things of farr more price and worth, they turn that to Poyson which might be Food, they make their prosperitie their own snare; in the nest of their highest growth they lay foolishly those Egges, out of which their wo∣ful over-throw is afterwards hatcht. Hereby it commeth to passe, that wise and ju∣dicious men observing the vain behaviour of such as are risen to unwonted great∣nesse, have thereby been able to prognosticate their ruine. So that in very truth no impious or wicked man doth prosper on earth, but either sooner or later the world may perceive easily, how at such time as others thought them must fortu∣nate, they had but only the good estate which fat Oxen have above lean;* 1.900 when they appeared to grow, their climbing was towards ruine. The gross and bestial conceit of them which want understanding, is onely, that the fullest bellies are happiest. Therefore the greatest felicitie they wish to the Common-wealth wherein they live, is that it may but abound and stand, that they which are riotous may have to pour out without stine; that the poor may ••leep, and the rich feed them; that nothing unpleasant may be commanded, nothing forbidden men which themselves have a lust to follow; that Kings may provide for the ease of their Subjects, and not be too curious about their manners; that wantonnesse, excesse, and lewdness of life may be left free; and that no fault may be capital, besides dislike of things settled in so good terms. But be it farr from the Just to dwell either in or near to the Tents of these so miserable felicities. Now whereas we thirdly affirm, that Religion and the Fear of God, as well induceth secular prosperitie as everlasting blisse in the world

to come, this also is true. For otherwise godliness could not be said to have the promises of both lives; to be that ample Revenue, wherein there is always suffici∣ency; and to carry with it a general discharge of want, even so general, that David himself should protest, he never saw the Just forsaken. Howbeit to this we must adde certain special limitations; as first, that we do not forget how crazed and dis∣eased mindes (whereof our heavenly Physician must judge) receive oftentimes most benefit by being deprived of those things which are to others beneficially given, as appeareth in that which the Wise-man hath noted concerning them whose lives God mercifully doth abridge, lest wickedness should alter their understanding; again, that the measure of our outward prosperity be taken by proportion with that which every man's estate in this present life requireth. External abilities are instru∣ments of action. It contenteth wise Artificers to have their Instruments proporti∣onable to their Work, rather fit for use, than huge and goodly to please the eye: Seeing then the actions of a Servant do not need that which may be necessary for men of Calling and Place in the World, neither men of inferiour condition many things which greater Personages can hardly want, surely they are blessed in world∣ly respects, that have wherewith to perform,a 1.901 sufficiently what their station and place asketh, though they have no more. For by reason of man's imbecility and proneness to elation of minde,b 1.902 too high a flow of prosperity is dangerous, too low an ebbe again as dangerous; for that the vertue of patience is rare, and the hand of necessity stronger, than ordinary vertue is able to withstand; Solomon's discreet and mo∣derate desire we all know: Give me, O Lord, neither riches nor penury. Men over-high exalted either in honor, or in power, or in nobility, or in wealth; they likewise that are as much on the contrary hand sunk either with beggery, or through dejection, or by base∣ness, do not easily give ea•• to reason; but the one exceeding apt unto outrages, and the other unto petty mischiefs. For greatness delighteth to shew it self by effects of power, and baseness to help it self with shifts of malice. For which cause, a moderate, indifferent temper, between fulness of bread, and emptiness hath been evermore thought and found (all circumstances duly considered) the safest and happiest for all Estates, even for Kings and Princes themselves. Again, we are not to look, that these things should always concur, no not in them which are accounted happy, neither that the course of men's lives, or of publick affairs should continually be drawn out as an even thred (for that the na∣ture of things will not suffer) but a just survey being made, as those particular men are worthily reputed good, whose vertues be great, and their faults tolerable; so him we may register for a man fortunate, and that for a prosperous and happy State, which ha∣ving flourished, doth not afterwards feel any tragical alteration, such as might cause them to be a spectacle of misery to others. Besides, whereas true felicity consisteth in the highest operations of that nobler part or man, which sheweth sometime greatest per∣fection, not in using the benefits which delight nature, but in suffering what nature can hardless indure, there is no cause why either the loss of good, if it tend to the pur∣chase of better, or why any misery, the issue whereof is their greater praise and honor that have sustained it, should be thought to impeach that temporal happiness, where∣with Religion, we say, is accompanied, but yet in such measure, as the several degrees of men may require by a competent estimation, and unless the contrary do more ad∣vance, as it hath done those most Heroical Saints, whom afflictions have made glori∣ous. In a word, not to whom no calamity falleth, but whom neither misery nor pro∣sperity is able to move from a right minde, them we may truly pronounce fortunate, and whatsoever doth outwardly happen without that precedent improbity, for which it appeareth in the eyes of sound and unpartial Judges to have proceeded from Di∣vine revenge, it passeth in the number of humane casualties whereunto we are all a∣like subject. No misery is reckoned more than common or humane, if God so dis∣pose that we pass thorow it, and come safe so shore, even as contrariwise, men do not use to think those flourishing days happy, which do end with tears. It standeth therefore with these cautions firm and true, yea, ratified by all mens unfeigned confessions drawn from the very heart of experience, that whether we compare men of note in the world with others of like degree and state, or else the same men with themselves, whether we conferr one Dominion with another, or else the different times of one and the same Dominion, the manifest odds between their very outward condition,

as long as they stedfastly were observed to honour God, and their success being faln from him, are remonstrances more than sufficient, how all our welfare even on earth depend∣eth wholly upon our Religion. Heathens were ignorant of true Religion. Yet such as that little was which they knew, it much impaired, or bettered alwaies their worldy affairs, as their love and zeal towards it did wain or grow. Of the Jews, did not even their most ma∣licious and mortal Adversaries all acknowledge, that to strive against them it was in vain, as long as their amity with God continued, that nothing could weaken them but Apostasie? In the whole course of their own proceedings, did they ever finde it other∣wise, but that, during their faith and fidelity towards God, every man of them was in war as a thousand strong; and as much as a grand Senate for counsel in peaceable delibe∣rations; contrariwise, that if they swarved, as they often did, their wonted courage and magnanimity forsook them utterly, their Soldiers and military men trembled at the sight of the naked sword; when they entered into mutual conference, and sate in counsel for their own good, that which Children might have seen, their gravest Senators could not discern; their Prophets saw darkness instead of Visions; the wise and prudent were as men bewitcht, even that which they knew (being such) as might stand them in stead) they had not the grace to utter, or if any thing were well proposed, it took no place, it enter∣ed not into the minds of the rest to approve and follow it, but as men confounded with strange and unusual ama••••ments of spirit, they attempted tumultuously they saw not what; and, by the issues of all attempts, they found no certain conclusion but this, God and Heaven are strong against as in all we do. The cause whereof was se∣cret fear, which took heart and courage from them, and the cause of their fear, an inward guiltiness that they all had offered God such apparent wrongs as were not pardonable. But it may be, the case is now altogether changed, and that in Christian Religion there is not the like force towards Temporal felicity. Search the ancient Re∣cords of time, look what hath happened by the space of these sixteen hundred years, see if all things to this effect be not Inculent and clear; yea, all things so manifest, that for evidence and proof herein; we need not by uncertain dark conjectures sur∣mise any to have been plagued of God for contempt, or blest in the course of faith∣ful obedience towards true Religion, more than onely them, whom we finde in that respect on the one side, guilty by their own confessions, and happy on the other side by all mens acknowledgement, who beholding that prosperous estate of such as are good and vertuous, impute boldly the same to God's most especial favour, but cannot in like manner pronounce, that whom he afflicteth above others, with them he hath cause to be more offended. For Vertue is always plain to be seen, rareness causeth it to be observed, and goodness to be honoured with admiration. As for iniquity and sin, it lyeth, many times hid, and because we be all offenders, it becometh us not to incline towards hard and severe sentences touching others, unless their notorious wickedness did sensibly before proclaim that which after∣wards came to pass. Wherefore the sum of every Christian man's duty is, to la∣bour by all means towards that which other men seeing in us may justifie; and what we our selves must accuse, if we fall into it, that by all means we can to avoid, considering especially, that as hitherto upon the Church there never yet fell tempestuous storm, the vapours whereof were not first noted to rise from coldness in affection, and from backwardness is duties of service towards God, so if that which the tears of antiquity have untered concerning this point should be here set down, it were assuredly enough to soften and to mollifie an Heart of steel. On the contrary part, although we confesse with Saint Augustine most willingly, that the chiefest happiness for which we have some Christian Kings in so great admiration above the rest, is not because of their long Reign; their calm and quiet departure out of this present life; the settled establishment of their own flesh and blood, suc∣ceeding them in Royalty and Power; the glorious overthrow of foreign enemies, or the wise prevention of inward danger, and so secret attempts at home; all which solaces and comforts of this our unquiet life, it pleaseth God oftentimes to bestow on them which have no society or part in the joys of Heaven, giving thereby to un∣derstand, that these in comparison are toys and trifles, farr under the value and price of that which is to be looked for at his hands: but in truth the reason wherefore we most extol their felicity, is, if so be they have virtuously reigned, if honour have

not filled their hearts with pride, if the exercise of their power have been service and attendance upon the Majestie of the Most High, if they have feared him as their own inferiours and subjects have feared them, if they have loved neither pomp nor pleasure more than Heaven, if revenge have slowly proceeded from then, and mercy willingly offered it self, if so they have tempered rigour with lenity, that neither extream severitie might utterly cutt them off in whom there was manifest hope of amendment, nor yet the easinesse of pardoning offences imbolden offen∣ders; if, knowing that whatsoever they do their potency may bear it out, they have been so much the more carefull are to do any thing but that which is commend∣able in the best, rather than usual with greatest Personages; if the true knowledge of themselves have humbled them in God's sight, no lesse than God in the eyes of men hath raised them up; I say, albeit we reckon such to be the happiest of them that are mightiest in the World, and albeit those things alone are happiness, never∣theless, considering what force there is even in outward blessings, to comfort the mindes of the best disposed, and to give them the greater joy, when Religion and Peace, Heavenly and Earthly happiness are wreathed in one Crown, as to the worthiest of Christian Princes it hath by the providence of the Almighty hitherto befallen: let it not seem unto any man a needlesse and superfluous waste of labour; that there hath been thus much spoken, to declare how in them especially it hath been so observed, and withal universally noted even from the highest to the very meanest, how this peculiar benefit, this singular grace and preheminence Religion hath, that either it guardeth as an heavenly shield from all calamities, or else con∣ducteth us safe through them, and permitteth them not to be mise•…•… it either gi∣veth honours, promotions, and wealth, or else more benefit by wanting them than if we had them at will, it either filleth our Houses with plenty of all good things; or maketh a Sallad of green herbs more sweet than all the Sacrifices of the ungodly. Our fourth Proposition before set down was, that Religion without the help of spi∣ritual Ministery is unable to plant it self, the fruits thereof not possible to grow of their own accord. Which last Assertion is herein as the first, that it needeth no far∣ther confirmation: If it did, I could easily declare, how all things which are of God, he hath by wonderful art and wisdom sodered, as it were, together with the glue of mutual assistance, appointing the lowest to receive from the neerest to themselves, what the influence of the highest yieldeth. And therefore the Church being the most absolute of all his works, was in reason to be also ordered with like harmony, that what he worketh, might no less in grace than in nature be effected by hands and instruments duly subordinated unto the power of his own Spirit. A thing both needful for the humiliation of man, which would not willingly be debtor to any, but to himself; and of no small effect to nourish that divine love, which now maketh each embrace other, not as Men, but as Angels of God: Ministerial acti∣ons tending immediately unto God's honour,* 1.903 and man's happinesse, are either as contemplation, which helpeth forward the principal work of the Ministery, or else they are parts of that principal work of Administration it self, which work consisteth in doing the service of God's House, and in applying unto men the soveraign medicines of Grace already spoken of the more largely, to the end it might thereby appear, that wea 1.904 owe to the Guides of our Souls even as much as our Souls are worth, although the debt of our Temporal blessings should be stricken off.

77. The Ministery of things divine is a Function, which as God did himself insti∣tute,* 1.905 so neither may men undertake the same but by Authoritie and Power given them in lawful manner. That God, which is no way deficient or wanting unto Man in necessaries, and hath therefore given us the light of his heavenly Truth, because without that inestimable benefit we must needs have wandered is dark∣ness, to out endless perdition and woe, hath in the like abundance of mercies or∣dained certain to attend upon the due execution of requisite Parts and Offices therein prescribed for the good of the whole World, which men, thereunto assigned, do hold their authoritie from him, whether they be such as himself immediately, or as the Church in his name investeth; it being neither possible for all, not for every men without distinction convenient to take upon him a Charge of so great impor∣tance.

They are therefore Ministers of God, not onely by way of subordination as Princes and Civil Magistrates, whose execution of Judgement and Justice the su∣pream hand of divine providence doth uphold, but Ministiers of God, as from whom their anthority is derived, and not from men. For in that they are Christ's Ambas∣sadours, and his Labourers, Who should give them their Commission, but he whose most inward affairs they mannage? Is not God alone the Father of Spirits? Are not Souls the purchase of Jesus Christ? What Angel in Heaven could have said to Man, as our Lord did unto Peter, Feed my Sheep? Preach? Baptize? Do this in remembrance of me? Whose Sins ye retain, they are retained, and their offences in Hea∣ven pardoned, whose faults you shall in earth forgive? What think we? Are these terrestrial sounds, or else are they voices uttered out of the clouds above? The power of the Ministry of God translateth out of darknesse into glory; it ray∣seth men from the Earth, and bringeth God himself from Heaven; by bles∣sing visible Elements it maketh them invisible grace; it giveth daily the Holy Ghost, it hath to dispose of that flesh which was given for the life of the World, and that blood which was poured out to redeem Souls; when it poureth male∣diction upon the heads of the wicked, they perish; when it revoketh the same, they revive. O wreched blindnesse, if we admire not so great power; more wretched if we consider it aright; and notwithstanding imagine that any but God can bestow it! To whom Christ hath imparted power, both over that mystical Body which is the societie of Souls, and over that natural, which is himself for the knitting of both in one, (a work which antiquitie doth call the making of Christ's Body the same power is in such not amiss both termed a kinde of mark or Character, and acknowledged to be indelible. Ministerial power is a mark of separa∣tion, because it severeth them that have it from other men, and maketh them a special order consecrated unto the service of the most High, in things where∣with others may not meddle. Their difference therefore from other men, is in that they are a distinct order.* 1.906 So Tertullian calleth them. And Saint Paul him∣self dividing the body of the Church of Christ into two Moyeties, nameth the one part 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is as much as to say, the order of the Laity, the oppo∣site part whereunto we in like sort term the order of God's Clergy;* 1.907 and the Spi∣ritual power which he hath given them, the power of their order, so farr forth as the same consisteth in the bare execution of holy things, called properly the affairs of God. For of the Power of their jurisdiction over mens persons we are to speak in the Books following. They which have once received this power, may not think to put it off and on, like a Cloak, as the weather serveth, to take it, reject and resume it as oft as themselves list; of which prophane and impi∣ous contempt these latter times have yielded, as of all other kindes of Iniquity and Apostasie, strange examples: but let them know which put their hands unto this Plough, that once consecrated unto God, they are made his peculiar Inheri∣tance for ever. Suspensions may stop, and degradations utterly cut off the use or exercise of Power before given, but voluntarily it is not in the power of man to separate and pull asunder what God by his authority coupleth. So that although there may be through mis-desert degradation,* 1.908 as there may be cause of just separati∣on after Matrimony; yet if (as sometime it doth) restitution to former dignity, or reconciliation after breach doth happen, neither doth the one nor the other ever iterate the first knot. Much less is it necessary, which some have urged, concern∣ing the re-ordination of such, as others in times more corrupt did consecrate here∣tofore. Which Errour already quell'd by Saint Ierome, doth not now require any other refutation. Examples I grant there are which make for restraint of those men from admittance again into rooms of Spiritual function, whose fall by Heresie, or want of constancy in professing the Christian Faith, hath been once a disgrace to their calling. Nevertheless, as there is no Law which bindeth, so there is no cause that should alwaies lead to shew one and the same severity towards Persons culpable. Goodnesse of nature it self more inclineth to clemency than rigour. And we in other mens offences do behold the plain image of our own imbecillity. Besides also them that wander out of the way,a 1.909 it cannot be unexpedient to win with all hopes of favour, left strictness used towards such as reclaim themselves should make others

more obstinate in errour. Whereforeb 1.910 after that the Church of Alexandria had somewhat recovered it self from the tempests and storms of Artianism, being in consultation about the re-establishment of that which by long disturbance had been greatly decayed and hindered, the ferventer sort gave quick sentence, that touch∣ing them which were of the Clergy, and had stained themselves with Heresie, there should be none so received into the Church again, as to continue in the order of the Clergy. The rest which considered how many mens cases it did concern, thought it much more safe and consonant to bend somewhat down towards them which were fallen, to shew severity upon a few of the chiefest Leaders, and to of∣fer to the rest a friendly reconciliation, without any other demand, saving onely the abjuration of their errour; as in the Gospel that wastful young man which return∣ed home to his Father's house, was with joy both admitted and honored, his elder Brother hardly thought of for repining thereat; neither commended so much for his own Fidelity and vertue, as blamed for not embracing him freely, whose un∣expected recovery ought to have blotted out all remembrance of misdemeanors and faults past. But of this sufficient. A thing much stumbled at in the manner of giving Orders, is our using those memorable words of our Lord and Saviour Christ Receive the Holy Ghost. The Holy Ghost, they say, we cannot give, and therefore wea 1.911 foolishly bid men receive it. Wise-men, for their Authorities sake, must have leave to befool them whom they are able to make wise by bet∣ter instruction. Notwithstanding, if it may please their wisdom, as well to hear what Fools can say, as to control that which they doe, thus we have heard some Wise-men teach, namely, That theb 1.912 Holy Ghost may be used to signifie not the Person alone, but the Gift of the Holy Ghost; and we know that Spiri∣tual gifts are not onely abilities to do things miraculous, as to speak with Tongues which were never taught us, to cure Diseases without art, and such like; but also that the very authority and power which is given men in the Church to be Ministers of holy things, this is contained within the number of those Gifts whereof the Holy Ghost is Author; and therefore he which giveth this Power, may say without absurdity or folly, Receive the Holy Ghost, such power as the Spirit of Christ hath endued his Church withal, such Power as neither Prince not Potentate, King nor Caesar on Earth can give. So that if men alone had devised this form of speech, thereby to expresse the heavenly well-spring of that Power which Ecclesiastical Ordinations do bestow, it is not so foolish but that Wise-men might bear with it. If then our Lord and Saviour himself have used the self-samen form of words, and that in the self-same kinde of action, although there be but the least shew of probability, yea, or any possibility, that his meaning might be the same which ours is, It should teach sober and grave men not to be too venturous in condemning that of folly, which is not impossible to have in it more profoundness of wisdom than flesh and blood should presume to con∣trol. Our Saviour after his resurrection from the dead, gave his Apostles their Com∣mission, saying,* 1.913 All power is given me in Heaven and in Earth: Go therefore and teach all Nations, baptizing them in the name of the Father, and the Son, and the Ho∣ly Ghosts, teaching them to observe all things whatsoever I have commanded you. In sum, As my Father sent me,* 1.914 so send I you. Whereunto Saint Iohn doth adde farther, that having thus spoken he breathed on them and said, Receive the Holy Ghost. By which words he must of likelyhood understand some gift of the Spirit which was presently at that time bestowed upon them, as both the speech of actual delivery in saying Receive, and the visible sign thereof, his Breathing did shew. Absurd it were to imagine our Saviour did both to the ear, and also to the very eye, expresse a real donation, and they at that time receive nothing. It resteth then that we search what special grace they did at that time receive. Touching miraculous power of the Spirit, most apparent it is, that as then they received it not, but the promise thereof was to be shortly after performed. The words of Saint Luke concerning that Power, are therefore set down with signification of the time to come, Behold I will send the promise of my Father upon you, but carry you in the City of Ierusalem, untill ye be endued with power from on high. Wherefore, undoubtedly, it was some other effect of the Spirit, the Holy Ghost, in some other kinde which

our Saviour did then bestow. What other likelier than that which himself doth mention, as it should seem of purpose to take away all ambiguous constructions, and to declare that the Holy Ghost, which he then gave, was an holy and a ghostly authority, authority over the souls of men, authority, a part whereof consisteth in power to remit and retain sinnes? Receive the Holy Ghost? Whose sinnes server ye remit, they are remitted;* 1.915 whose sinnes ye retain, they are retained. Whereas therefore the other Evangelists had set down, that Christ did before his suffering promise to give his Apostles the Keys of the Kingdom of Heaven, and being risen from the dead, promised moreover at that time a miracolous power of the Holy Ghost: Saint Iohn addeth, that he also invested them even then with the power of the Holy Ghost for castigation and relaxation of sinne, wherein was fully accomplished that which the promise of the Keys did import. Seeing therefore that the same power is now gi∣ven, why should the same form of words expressing it be thought foolish? The cause why we breathe not as Christ did on them unto whom he imparted power, is, for that neither Spirit nor Spiritual authority may be thought to proceed from us, who are but Delegates of Assigns to give men possession of his Graces. Now be∣sides that the power and authority delivered with those words is it self 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a gracious donation which the Spirit of God doth bestow, we may most assuredly per∣swade our selves, that the hand which imposeth upon us the function of our Ministry, doth under the same form of words so tye it self thereunto, that he which receiveth the burthen,* 1.916 is thereby for ever warranted to have the Spirit with him, and in him for his assistance, aid, countenance and support in whatsoever he faithfully doth to discharge duty. Knowing therefore that when we take Ordination, we also receive the presence of the Holy Ghost, partly to guide, direct, and strengthen us in all our wayes, and partly to assume unto it self for the more authority, those actions that appertain to our Place and Calling, can our ears admit such a speech uttered in the reverend performance of that Solem∣nity; or can we at any time renew the memory, and enter into serious cogita∣tion thereof, but with much admiration and joy? Remove what these foolish words do imply, and what hath the Ministry of God besides wherein to glory? Whereas now, forasmuch as the Holy Ghost, which our Saviour in his first Ordi∣nations gave, doth no lesse concurr with Spiritual vocations throughout all ages, than the Spirit which God derived from Moses to them that assisted him in his Government, did descend from them to their Successors in like Authority and Place, we have for the least and meanest Duties, performed by vertue of Mini∣sterial power, that, to dignifie, grace, and authorize them, which no other Offices on Earth can challenge. Whether we Preach, Pray, Baptize, Commu∣nicate, Condemn, give Absolution, or whatsoever, as Disposers of God's Mysteries; ourwords, judgemnts, acts, and deeds are not ours, but the Holy Ghost's. Enough If unfeigaedly and in heart we did believe it, enough to banish whatsoever may just∣ly be thought corrupt, either in bestowing, or in using, or in esteeming the same otherwise than is meet. For prophanely to bestow, or loosely to use, or vilely to esteem of the Holy Ghost, we all in shew and profession abhor. Now because the Ministerie is an Office of dignitie and honour, some are doubtful whether any man may seek for it without offence; or, to speak more properly, doubtful they are not, but rather bold to accuse our Discipline in this respect, as not only permitting, but requiring also ambitious suits, or other oblique waies or means whereby to obtain it. Against this they plead, that our Saviour did stay till his Father sent him, and the Apostles till he them, that the antient Bishops in the Church of Christ were ex∣amples and patterns of the same modesty. Whereupon in the end they insert, Let see therefore at the length amend that custom of repairing from all parts unto the Bi∣shop at the day of Ordination, and of seeking to obtain Orders; Let the custom of bring∣ing commendatory Letters be removed; let men keep themselves at home, expecting there the voyce of God, and the authority of such as may call them to undertake charge. Thus severely they censure and control ambition, if it be ambition which they take upon them to reprehend. For of that there is cause to doubt. Ambition, as we un∣derstand it, hath been accounted a Vice which seeketh after Honours inordinately, Ambitious mindes esteeming it their greatest happiness to be admired, reverenced,

and adored above others, use all means lawful and unlawful which may bring them to high rooms. But as for the power of Order considered by it self, and as in this case it must be considered, such reputation it hath in the eye of this present World, that they which affect it, rather need encouragement to bear contempt, than deserve blame as men that carry aspiring mindes. The work whereunto this power serveth is commended,* 1.917 and the desire thereof allowed by the Apostle for good. Neverthe∣less because the burthen thereof is heavy, and the charge great, it commeth many times to pass, that the mindes even of virtuous men are drawn into clean contrary affections; some in humility declining that by reason of hardness, which others in re∣gard of goodness onely do with servent alacrity cover. So that there is not the least degree in this service, but it may be both ina 1.918 reverence shun∣ned, and of very devotion longed for. If then the desire there∣of may be holy, religious, and good, may not the profession of that desire be so likewise? We are not to think it so long good as it is dissembled, and evil if once we begin to open it. And allowing that it may be opened without ambition, what offence, I beseeth you, is there in opening it, there where it may be furthered and satisfied, in case they to whom it appertaineth think meet? In vain are those desires allowed, the accom∣plishment whereof it is not lawful for men to seek. Power therefore of Ecclesiastical order may be desired, the desire thereof may be professed, they which profess them∣selves that way inclined, may endeavour to bring their desires to effect, and in all this no necessity of evil. Is it the bringing of testimonial Letters wherein so great obliquity consisteth? What more simple, more plain, more harmless, more agreeable with the law of common humanity, than that men where they are not known, use for their easier access the credit of such as can best give testimony of them? Letters of any other con∣struction our Church-discipline alloweth not; and these to allow, is neither to require ambitious saings; not to approve any indirect or unlawful act. The Prophet Esay receiving his message at the hands of God, and his charge by heavenly vision, heard the voice of the Lord,* 1.919 saying, Whom shall I send, Who shall go for us? Whereun∣to he recordeth his own answer, Then I said, Here Lord I am, send me. Which in effect is the Rule and Canon whereby touching this point the very order of the Church is framed.

The appointment of times for solemn Ordination, is but the publick demand of the Church in the name of the Lord himself,* 1.920 Whom shall I send, who shall go for us? The confluence of men, whose inclinations are bent that way, is but the answer thereunto, whereby the labours of sundry being offered, the Church hath freedom to take whom her Agents in such case think meet and requisite. As for the exam∣ple of our Saviour Christ who took not to himself this honour to be made our High Priest, but received the same from him which said: Thou art a Priest for ever after the order of Melchisedec,* 1.921 his waiting, and not attempting to execute the Office till God saw convenient time, may serve in reproof of usurped honours, for as much as we ought not of our own accord to assume dignities, whereunto we are not cal∣led as Christ was. But yet it should be withal considered, that a proud usurpation without any orderly calling is one thing, and another the bare declaration of wil∣lingness to obtain admittance; which Willingness of minde, I suppose, did not want in him whose answer was to the voice of his heavenly calling, Behold I am come to do thy will. And had it been for him, as it is for us, expedient to receive his Com∣mission signed with the hands of men, to seek it, might better have beseemed his hu∣mility, than it doth our boldness, to reprehend them of Pride and Ambition, that make no worse kinde of suits than by Letters of information. Himself in calling his Apostles prevented all cogitations of theirs that way, to the end it might truly be said of them, Ye chose not me, but I of mine own voluntary motion made choice of you. Which kinde of undesired nomination to Ecclesiastical Places hefell divers of the most famous amongst the antient Fathers of the Church in a clean contrary considera∣tion. For our Saviour's election respected not any merit or worth, but took them which were farthest off from likelihood of fitness; that afterwards their supernatu∣ral ability and performance, beyond hope, might cause the greater admiration;

whereas in the other, mere admiration of their singular and rare vertues was the rea∣son why honours were inforced upon them, which they of meekness and modesty did what they could to avoid. But did they ever judge it a thing unlawful to wish or desire the Office, the onely charge and bare Function of the Ministery? Towards which labour, what doth the blessed Apostle else but encourage, saying, He which desireth it, is desirius of a good work? What doth he else by such sentences but stir, kindle and inflame ambition; if I may term that desire ambition, which coveteth more to testifie love by painfulness in God's service, than to reap any other benefit? Although of the very honour it self, and of other emoluments annexed to such la∣bours, for more encouragement of man's industry, we are not so to conceive nei∣ther; as if no affection could be cast towards them without offence. Onely as the Wise-man giveth counsel:* 1.922 Seek not to be made a Iudge, lest thou be not able to take away iniquity, and lest thou fearing the person of the mighty, shouldest commit an offence against thine uprightness; so it always behoveth men to take good heed, lest affe∣ction to that, which hath in it as well difficulty as goodness, sophisticate the true and sincere judgement which before-hand they ought to have of their own ability, for want whereof, many forward mindes have found in stead of contentment repen∣tance. But for as much as hardness of things in themselves most excellent cooleth the fervency of mens desires, unless there be somewhat naturally acceptable to incite labour (for both the method of speculative knowledge doth by things which we sensibly perceive conduct to that which is in nature more cer∣tain, though less sensible, and the method of vertuous actions is also to train Beginners at the first by things acceptable unto the taste of natural appetite, till our mindes at the length be settled to embrace things precious in the eye of reason, merely and wholly for their own sakes) howsoever inordinate desires do hereby take occasion to abuse the Polity of God, and Nature, either af∣fecting without worth, or procuring by unseemly means that which was institu∣ted, and should be reserved for better mindes to obtain by more approved cour∣ses, in which consideration the Emperours Anthemius and Leo did worthily oppose against such ambitious practises that antient and famous Constitution; wherein they have these sentences: Let not a Prelate be ordained for reward or upon re∣quest, who should be so farr sequestred from all ambition, that they which advance him might be fain to search where he hideth himself, to entreat him drawing back, and to follow him till importunity have made him yield, let nothing promote him but his excuses to avoid the burthen, they are unworthy of that Vocation which are not thereunto brought unwillingly; notwithstanding, we ought not therefore with the odious name of Ambition, to traduce and draw into hatred every poor request or suit wherein men may seem to affect honour, seeing that Ambition and Modesty do not always so much differ in the mark they shoot at, as in the manner of their Prosecution. Yea, even in this may be errour also, if we still imagine them least ambitious, which most forbear to stir either hand or foot to∣wards their own Preserments. For there are that make an Idol of their great suffici∣ency, and because they surmise the place should be happy that might enjoy them, they walk every where like grave Pageants, observing whether men do not won∣der why so small account is made of so rare worthiness; and in case any other man's advancement be mentioned, they either smile or blush at the marvellous folly of the world, which seeth not where dignities should offer themselves. Seeing there∣fore that suits after spiritual Functions may be as ambitiously forborn as prosecu∣ted, it remaineth that thea 1.923 everest line of moderation between both, is, neither to follow them, without conscience; not of pride, to withdraw our selves utterly from them.

* 1.92478. It pleased Almighty God to chuse to himself, for discharge of theb 1.925 legal Ministery, one onely Tribe out of twelve others, the Tribe of Levi; not all unto every divine service, but Aaron and his Sons to one charge; the rest of that sancti∣fied Tribe to another. With what Solemnities they were admitted into their Fun∣ctions, in what manner Aaron and his successours the High-Priests ascended every Sabboth and Festival day, offered, and ministred in the Temple; with what Sin∣offering once every year they reconciled first themselves and their own house, afterwards

the People unto God, how they confessed all the iniquities of the Children of Isra∣el, laid all their trespasses upon the head of a sacred Goat, and so carried them one of the City; how they purged the Holy place from all uncleanness, with what reve∣rence they entred within the Vail, presented themselves before the Mercy-seat, and consulted with the Oracle of God: What service the other Priests did conti∣nually in the Holy Place, how they ministred about the Lamps, Morning and Evening, how every Sabbath they placed on the Table of the Lord those twelve Loaves with pure incense, in perpetual remembrance of that mercy which the Fathers, the twelve Tribes had found by the providence of God for their food, when hunger caused them to leave their natural soyl, and to seek for sustenance in Egypt; how they imployed themselves in sacrifice day by day; finally, what Offices the Levites discharged, and what Duties the rest did execute, it were a labour too long to enter into it, if I should collect that which Scriptures and o∣ther antient Records do mention. Besides these, there were indifferently out of all Tribes from time to time some call'd of God as Prophets, fore-shewing them things to come, and giving them counsel in such particulars as they could not be directed in by the Law; some chosen men to read, study, and interpret the Law of God, as the Soones or Scholars of the old Prophets, in whose room afterwards Scribes and Expounders of the Law succeeded. And, because where so great variety is, if there should be equality, confusion would follow, the Levites were in all their Service at the appointment and direction of the Sons of Aaron, or Priests; they subject to the principal Guides and Leaders of their own Order; and they all in obedience under the High Priest. Which diffe∣rence doth also manifest it self in the very Titles, that men for Honours sake gave unto them, terming Aaron and his Successours, High or Great; the Anti∣ents over the Companies of Priests, Arch-Priests, Prophets, Fathers, Scribes and Interpreters of the Law, Masters. Touching the Ministery of the Gospel of Jesus Christ, the whole Body of the Church being divided into Laity and Cler∣gy, the Clergy are either Presbyters or Deacons. I rather term the one sort. Presbyters thana 1.926 Priests, because in a matter of so small moment, I would not willingly offend their eares, to whom the name of Priesthood is odious, though without cause. For as things are distinguish∣ed one from another by those true essential forms, which being really and actually in them, doe not onely give them the very last and highest degree of their natural perfection, but are also the knot, foundation and root whereupon all other inferiour perfections depend: so if they that first do impose names, did alwayes understand exactly the nature of that which they nominate, it may be that then, by hearing the termes of vulgar speech, we should still be taught what the things themselves most pro∣perly are. But because words have so many Artificers by whom they are made, and the things whereunto we apply them are fraught with so many varieties, it is not always apparent, what the first Inventers respect∣ed, much less what every man's inward conceit is which useth their words. For any thing my self can discern herein, I suppose that they which have bent their study to search more diligently such matters, do, for the most part, finde that Name's advisedly given, had either regard unto that which is naturally most pro∣per; or if perhaps, to some other speciality, to that which is sensibly most emi∣nent in the thing signified, and concerning popular use of words, that which the wisedom of their Inventors did intend thereby, is not commonly thought of, but by the name the thing altogether conceived in gross, as may appear in that if you ask of the common sort what any certain word, for example, what a Priest doth signifie, their manner is not to answer, a Priest is a Clergy-man which offer∣eth sacrifice to God, but they shew some particular Person, whom they use to call by that name. And if we lift to descend to Grammar, we are told by masters in

those Schools,* 1.927 that the word Priest hath his right place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in him whose meer Function or Charge is the service of God. Howbeit, because the eminentest part both of Heathenish and Jewish service did consist in Sacrifice, when Learned-men declare what the word Priest doth pro∣perly signifie, according to the minde of the first imposer of that name, their ordi∣narya 1.928 Schools do well expound it to imply Sacrifice. Seeing then that Sacrifice is now no part of the Church-Ministry, how should the name of Priesthood be thereunto rightly applyed? Surely even as Saint Paul applyeth the name of b 1.929 Flesh unto that very substance of Fishes, which hath a proportionable corre∣spondence to Flesh, although it be in nature another thing. Whereupon, when Philosophers will speak warily, theyc 1.930 make a difference between Flesh in one sort of living Creatures, and that other substance in the rest which hath but a kinde of analogy to Flesh: the Apostle contrariwise having matter of greater im∣portance whereof to speak, nameth indifferently both Flesh. The Fathers of the Church of Christ with like security of speech call usually the Ministery of the Gospel Priesthood,d 1.931 in regard of that which the Gospel hath proportionable to anti∣ent Sacrifices, namely, the Communion of the blessed Body and Blood of Christ, although it hath properly now no Sacrifice. As for the People, when they hear the name, it draweth no more their Mindes to any cogitation of Sacrifice, than the name of a Senator or of an Alderman causeth them to think upon old age, or to imagine that every one so termed must needs be antient, because years were re∣spected in the first nomination of both. Wherefore, to pass by the name, let them use what dialect they will, whether we call it a Priesthood, a Presbytership, or a Ministery, it skilleth not: Although in truth the word Presbyter doth seem more fit, and in propriety of speech more agreeable than Priest with the drift of the whole Gospel of Jesus Christ. For what are they that embrace the Gospel but Sons of God? What are Churches but his Families? Seeing therefore we receive the Adoption and state of Sons by their Ministery whom God hath chosen out for that purpose: seeing also that when we are the Sons of God, our continuance is still under their care which were our Progenitors, what better Title could there be given them than the reverend name of Presbyters, or fatherly Guides? The Holy Ghost throughout the body of the New Testament, making so much mention of them, doth not any where call them Priests. The Prophet Esay,* 1.932 I grant, doth, but in such sort as the antient Fathers, by way of analogy. A Presbyter, according to the proper meaning of the New Testament, is he unto whom our Saviour Christ hath communicated the power of Spiritual procreation. Out of twelve Patriarks issued the whole multitude of Israel according to the flesh. And, according to the mystery of heavenly birth, our Lord's Apostles we all acknowledge to be the Patriarks of his whole Church. St. Iohn therefore beheld sitting about the Throne of God in Heaven four and twenty Presbyters,* 1.933 the one half Fathers of the old, the other of the new Ierusalem. In which respect the Apostles likewise gave themselves the same Title, albeit that name were not proper, but common unto then with others. For of Presbyters, some were greater, some lesse in power, and that by our Saviour's own appointment; the greater they which received fulness of Spiritual power, the less they to whom less was granted. The Apostle's peculiar charge was to publish the Gospel of Christ unto all Nations, and to deliver them his Ordinances received by immediate revelation from himself.* 1.934 Which preheminence excepted, to all other Offices and Duties incident unto their Order, it was in them to Ordain and Consecrate whomsoever they thought meet, even as our Saviour did himself assign seventy o∣ther of his own Disciples, inferiour Presbyters, whose Commission to Preach and Baptize, was the same which the Apostles had. Whereas therefore we finde, that the very first Sermon which the Apostles did publickly make, was, the conversion of above three thousand Souls, unto whom there were every day more and more added, they having no open place permitted them for the exercise of Christian Religion, think we that Twelve were sufficient to teach and administer Sacraments in so many private places, as so great a multitude of People did require? This harvest, our Sa∣viour (no doubt) foreseeing, provided accordingly Labourers for it before hand. By which means it came to: pass, that the growth of that Church being so great and

so sudden, they had notwithstanding in a readiness Presbyters enough to furnish it. And therefore the History doth make no mention by what occasion Presby∣ters were instituted in Ierusalem, onely we read of things which they did, and how the like were made afterwards elsewhere. To these two Degrees appoint∣ed of our Lord and Saviour Christ, his Apostles soon after annexed Deacons: Deacons therefore must know, saith Cyprian,* 1.935 that our Lord himself did elect Apostles; but Deacons, after his ascension into Heaven, the Apostles ordained: Deacons were Stewards of the Church, unto whom at the first was committed the distribution of Church-goods, the care of providing therewith for the Poor, and the charge to see that all things of expeace might be religiously and faithfully dealt in. A part also of their Office, was attendance upon their Presbyters at the time of Divine Service.* 1.936 For which cause Ignatius, to set forth the dignity of their Calling, saith, that they are in such case to the Bishop, as if Angeli∣cal Powers did serve him. These onely being the uses for which Deacons were first made, if the Church have sithence extended their Ministery further than the circuit of their labour at the first was drawn, we are not herein to think the Ordinance of Scripture violated, except there appear some prohibition, which hath abridged the Church of that liberty. Which I note chiefly, in regard of them to whom it seemeth a thing so monstrous, that Deacons should sometime be licensed to preach, whose institution was at the first to another end. To charge them for this as men not contented with their own Vocations, and as breakers into that which appertaineth unto others, is very hard. For when they are thereunto once admitted, it is part of their own Vocation, it appertain∣eth now unto them as well as others; neither is it intrusion for them to do it be∣ing in such sort called, but rather in us it were temerity to blame them for doing it. Suppose we the Office of Teaching to be so repugnant unto the Office of Deaconship, that they cannot concurr in one and the same Person? What was there done in the Church by Deacons, which the Apostles did not first discharge being Teachers? Yea, but the Apostles found the burthen of Teaching so heavy, that they judged it meet to cutt off that other charge, and to have Deacons which might undertake it. Be it so. The multitude of Christians increasing in Ierusalem, and waxing great, it was too much for the Apostles to teach, and to minister unto Tables also. The former was not to be slacked, that this latter might be followed. Therefore unto this they appointed others. Whereupon we may rightly ground this Axiom, that when the subject wherein one man's labours of sundry kindes are imployed, doth wax so great, that the same men are no longer able to manage it sufficiently as be∣fore, the most natural way to help this, is, by dividing their Charge into slipes, and ordaining of Under-Officers; as our Saviour under twelve Apostle, seventy Presby∣ters, and the Apostles by his example seven Deacons to be under both. Neither ought it to seem less reasonable, that when the same men are sufficient both to con∣tinue in that which they do, and also to undertake somewhat more, a combination be admitted in this case, as well as division in the former. We may not therefore disallow it in the Church of Geneva, that Calvin and Beza were made both Pastors and Readers in Divinity, being men so able to discharge both. To say they did not content themselves with their Pastoral vocations, but brake into that which belong∣eth to others;* 1.937 to alledge against them, He that exhorteth on exhortation, as against us, He that distributeth in simplicity, is alledged in great dislike of granting licence for Deacons to preach, were very hard. The antient custome of the Church, was to yield the poor much relief, especially Widows. But as poor people are always querulous and apt to think themselves less respected then they should be, we see that when the Apostles did what they could without hindrance to their weightier business, yet there were which grudged that others had too much, and they too little, the Grecian Widows shorter Commons than the Hebrews. By means where∣of the Apostles saw it meet to ordain Deacons. Now tract of time having clean worn out those first occasions, for which the Deaconship was then most necessary, it might the better be afterwards extended to other Services, and so remain, as at this present day, a Degree in the Clergy of God which the Apostles of Christ did institute. That the first seven Deacons were chosen out of the seventy Disciples, is

an errour in Epiphanius.* 1.938 For to draw men from places of weightier, unto rooms of meaner labour, had not been fit. The Apostles, to the end they might follow teach∣ing with more freedom, committed the ministery of Tables unto Deacons. And shall we think they judged it expedient to chuse so many out of those seventy to be ministers unto Tables, when Christ himself had before made them Teachers? It appeareth therefore, how long these three degrees of Ecclesiastical Order have con∣tinued in the Church of Christ; the highest and largest, that which the Apostles, the next that which Presbyters, and the lowest that which Deacons had. Touching Prophets, they were such men as having otherwise learned the Gospel, had from above bestowed upon them a special gift of expounding Scriptures, and of fore∣shewing things to come.* 1.939 Of this sort Agabus was, and besides him in Ierusalem sundry others, who notwithstanding are not therefore to be reckoned with the Clergy, because no man's gifts or qualities can make him a Minister of holy things, unless Ordination do give him power. And we nowhere since Prophets to have been made by Ordination; but all whom the Church did ordain, where either to serve as Presbyters or as Deacons. Evangelists were Presbyters of principal sufficiency, whom the Apostles sent abroad, and used as Agents in Ecclesiastical affairs where∣soever they saw need. They whom we finde to have been named in Scripture, Evan∣gelists,a 1.940 Ananias,b 1.941 Apollos,c 1.942 Timothy, and others were thus employed. And con∣cerning Evangelists, afterwards in Trajans dayes, the History Ecclesiastical noteth that many of the Apostle's Disciples and Scholars which were then alive, and did with singular love of Wisdom affect the Heavenly Word of God, to shew their willing mindes in executing that which Christ first of all requireth at the hands of men, they sold their Possessions, gave them to the Poor, and, betaking themselves to travel, undertook the labour of Evangelists, that is, they pain∣fully preached Christ, and delivered the Gospel to them, who as yet had ne∣ver heard the Doctrine of Faith. Finally, whom the Apostle nameth Pastors and Teachers, what other were they than Presbyters also, howbeit settled in some certain charge, and thereby differing from Evangelists? I beseech them therefore which have hitherto troubled the Church with questions, about Degrees and Offices of Ecclesiastical Calling, because they principally ground themselves upon two places, that, all partiality laid aside, they would sincerely weigh and examine, whether they have not mis-interpreted both places, and all by surmising incompatible Offices, where nothing is meant but sundry graces, gifts and abili∣ties which Christ bestowed. To them of Corinth, his words are these, God placed in the Church,* 1.943 first of all, some Apostles; Secondly, Prophets; Thirdly, Teachers; after them Powers, then gifts of Cures, Aides Governments, kindes of Languages. Are all Apostles? Are all Prophets? Are all Teachers? Is there power in all? Have all grace to cure? Do all speak with Tongues? Can all inter∣pret? But be you desirous of the better graces. They which plainly discern first, that some one general thing there is which the Apostle doth here divide into all these branches, and do secondly conceive that general to be Church-Offices, besides a number of other difficulties, can by no means possibly deny but that many of these might concurr in one man, and peradventure, in some one all; which mixture not∣withstanding, their form of discipline doth most shun. On the other side, admit that Communicants of special infused grace, for the benefit of Members knit into one body, the Church of Christ, are here spoken of, which was in truth the plain drift of that whole Discourse; and see if every thing do not answer in due place with the fitness, which sheweth easily what is likeliest to have been meane. For why are Apostles the first, but because unto them was granted the Revelation of all Truth from Christ immediately? Why Prophets the second, but because they had of some things knowledge in the same manner? Teachers the next, because whatso∣ever was known to them it came by hearing, yet God withal made them able to in∣struct, which every one could not do that was taught. After Gifts of Edification there follow general abilities to work things above Nature, Grace to cure men of bodily Diseases, Supplies against occurrent defects and impediments, Dexterities to govern and direct by counsel; Finally, aptness to speak or interpret foreign tongues. Which Graces, not poured out equally, but diversly sorted and given, were a

cause why not onely they all did furnish up the whole Body, but each benefit and help other. Again, the same Apostle, other-where in like sort,* 1.944 To every one of us is given grace, according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led Captivity captive, and gave gifts unto men. He there∣fore gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the gathering together of Saints, for the work of the Ministery, for the edification of the Body of Christ. In this place none but gifts of Instruction are exprest. And because of Teachers some were Evangelists which neither had any part of their knowledge by Revelation as the Prophets, and yet in ability to teach were farr beyond other Pastors, they are, as having received one way less than Prophets, and another way more than Teachers, set accordingly between both. For the Apo∣stle doth in neither place respect what any of them were by Office or Power given them through Ordination, but what by grace they all had obtained through miracu∣lous infusion of the Holy Ghost. For in Christian Religion, this being the ground of our whole Belief, that the promises which God of old had made by his Prophets concerning the wonderful Gifts and graces of the Holy Ghost, wherewith the Reign of the true Messias should be made glorious, were immediately after our Lord's Ascension performed, there is no one thing whereof the Apostles did take more often occasion to speak. Out of men thus endued with gifts of the Spirit up∣on their Conversion to Christian Faith, the Church had her Ministers chosen, unto whom was given Ecclesiastical power by Ordination. Now, because the Apostle in reckoning degrees and varieties of Grace, doth mention Pastors and Teachers, al∣though he mention them not in respect of their Ordination to exercise the Mini∣stery, but as examples of men especially enriched with the gifts of the Holy Ghost, divers learned and skilfull men have so taken it, as if those places did intend to teach what Orders of Ecclesiastical Persons there ought to be in the Church of Christ, which thing we are not to learn from thence but out of other parts of holy Scripture, whereby it clearly appeareth, that Churches Apostolick did know but three degrees in the power of Ecclesiastical Order; at the first Apostles, Presbyters, and Deacons; afterwards in stead of Apostles, Bishops, concerning whose Order we are to speak in the seventh Book. There is an errour which beguileth many who doe much intangle both themselves and others by not distinguish∣ing Services, Offices, and Orders Ecclesiastical: the first of which three, and in part the second may be executed by the Laity; whereas none have, or can have the third but the Clergy. Catechists, Exorcists, Readers, Singers, and the rest of like sort, if the nature onely of their labours and pains be consider∣ed, may in that respect seem Clergy-men, even as the Fathers for that cause term them usually Clerks; as also in regard of the end whereunto they were train∣ed up, which was to be ordered when years and experience should make them able. Notwithstanding, in as much as they no way differed from others of the Laity longer than during that work of Service, which at any time they might give over, be∣ing thereunto but admitted, not tyed by irrevocable Ordination, we finde them alwayes exactly severed from that body whereof those three before rehearsed Or∣ders alone are natural parts. Touching Widows, of whom some men are per∣swaded, that if such as Saint Paul describeth may be gotten, we ought to retain them in the Church for ever.* 1.945 Certain mean Services there were of Attendance; as about Women, at the time of their Baptism, about the Bodies of the sick and dead, about the necessities of Travellers, Way-faring men, and such like, wherein the Church did commonly life them when need required, because they lived of the Alms of the Church, and were fittest for such purposes; Saint Paul doth therefore, to avoid scandal, require that none but Women well∣experienced and vertuously given, neither any under threescore years of age should be admitted of that number. Widows were never in the Church so highly esteem∣ed as Virgins. But seeing neither of them did or could receive Ordination, to make them Ecclesiastical Persons were absurd. The antientest therefore of the Fathers mention those three degrees of Ecclesiastical Order specified, and no moe. When your Captain (saith Tertullian) that is to say,* 1.946 the Deacons, Presbyters, and Bishops fly, who shall teach the Laity, that they must be constant? Again, What should I mention

Lay-men (saith Optatus) yea, or divers of the Ministery it self? To what purpose Deacons, which are in the third, or Presbyters in the second degree of Priesthood, when the very Heads and Princes of all, even certain of the Bishops themselves were content to redeem life with the loss of Heaven? Heaps of Allegations in a case so evident and plain are needless. I may securely therefore conclude, that there are at this day in the Church of England, no other than the same De∣grees of Ecclesiastical Order, namely, Bishops, Presbyters, and Deacons, which had their beginning from Christ, and his blessed Apostles themselves. As for Deans, Prebendaries, Parsons, Vicars, Curates, Arch-deacons, Chancellours, Officials, Commissaries, and such other the like names, which being not found in holy Scripture, we have been thereby through some mens errour thought to allow of Ecclesiastical Degress not known, nor ever heard of in the better ages of former times; all these are in truth but Titles of Office, whereunto partly Ecclesiastical Per∣sons, and partly others are in sundry forms and conditions admitted, as the state of the Church doth need degrees of Order, still continuing the same they were from the first beginning. Now what habit or attire doth beseem each Order to use in the course of common life, both for the gravity of his Place, and for Example-sake to other men, is a matter frivolous to be disputed of. A small measure of wisedom may serve to teach them how they should cutt their coats. But seeing all well-ordered Polities have ever judged it meet and fit by certain special distinct Orna∣ments to sever each sort of men from other when they are in publick, to the end that all may receive such Complements of Civil Honour, as are due to their Roomes and Callings, even where their Persons are not known, it argueth a disproportioned minde in them whom so decent Orders dis∣please.

* 1.94779. We might somewhat marvel, what the Apostle Saint Paul should mean to say that Covetousness is Idolatry, if the daily practise of men did not shew, that whereas Nature requireth God to be honoured with wealth, we honour for the most part Wealth as God. Fain we would teach our selves to believe, that for worldly goods it sufficeth frugally and honestly to use them to our own benefit, without detriment and hurt of others; or if we go a degree farther, and perhaps convert some small contemptible portion thereof to Charitable uses, the whole duty which we owe unto God herein is fully satisfied. But for as much as we can∣not rightly honour God, unless both our Souls and Bodies be sometime imployed meerly in his Service; Again, sith we know that Religion requireth at our hands the taking away of so great a part of the time of our lives quite and clean from our own business; and the bestowing of the same in his; Suppose we that nothing of our wealth and substance is immediately due to God, but all our own to bestow and spend as our selves think meet? Are not our riches as well his, as the days of our life are his? Wherefore, unless with part we acknowledge his Supream Dominion, by whose benevolence we have the whole, how give we Honour to whom Honour belongeth, or how hath God the things that are God's? I would know what Nation in the World did ever honour God, and not think it a point of their duty to do him honour with their very goods. So that this we may boldly set down as a Principle clear in Nature, an Axiom which ought not to be called in question, a Truth manifest and infallible, that men are eternally bound to honour God with their substance, in token of thankful acknowledgement that all they have is from him. To honour him with our worldly goods, not only by spending them in lawful manner, and by using them without offence, but also by alienating from our selves some reasonable part or portion thereof, and by offering up the same to him as a sign that we gladly confess his sole and Soveraign Dominion over all, is a duty which all men are bound unto, and a part of that very Wor∣ship of God; which, as the Law of God and Nature it self requireth, so we are the rather to think all men no less strictly bound thereunto than to any other natu∣ral duty, in as much as the hearts of men do so cleave to these earthly things, so much admire them for the sway they have in the World, impute them so generally either to Nature, or to Chance, and Fortune, so little think upon the Grace and Providence from which they come, that unless by a kinde of continual tribute we

did acknowledge God's Dominion, it may be doubted that short in time men would learn to forget whose Tenants they are, and imagine that the World is their own absolute, free, and independent inheritance. Now, concerning the kinde or quality of gifts which God receiveth in that sort, we are to consider them, partly as first they proceed from us, and partly as afterwards they are to serve for divine uses. In that they are testimonies of our affection towards God, there is no doubt, but such they should be as beseemeth most his Glory to whom we offer them. In this respect the fatness of Abel's Sacrifice is commended; the flower of all mens increase assigned to God by Solomon; the Gifts and Donations of the People rejected as oft as their cold affection to God-ward made their Presents to be little worth. Somewhat the Heathens saw touching that which was herein fit, and therefore they unto their gods did not think they might consecrate any thing which was impure or unsound,* 1.948 or already given, or else not truly their own to give. Again, in regard of use, forasmuch as we know that God hath himself no need of worldly commodities, but taketh them because it is our good to be so exercised, and with no other intent ac∣cepteth, them, but to have them used for the endless continuance of Religion; there is no place left of doubt or controversie, but that we in the choyce of our gifts, are to level at the same mark, and to frame our selves to his known intents and purposes. Whether we give unto God therefore that which himself by com∣mandment requireth; or that which the publick consent of the Church thinketh good to allot, or that which every man's private devotion doth best like, in as much as the gift which we offer, proceedeth not only as a testimony of our affection towards God, but also as a mean to uphold Religion, the exercise whereof cannot stand without the help of temporal commodities: if all men be taught of Nature to wish, and, as much as in them lyeth, to procure the perpetuity of good things; if for that very cause we honour and admire their wisdom, who having been Founders of Common-weals, could devise how to make the benefit they lest be∣hind them durable; if, especially in this respect, we prefer Lycurgus before Solon, and the Spartan before the Athenian Polity, it must needs follow, that as we do unto God very acceptable service in honouring him with our sub∣stance, so our service that way is then most acceptable, when it tendeth to per∣petuity. The first permanent donations of honour in this kinde are Temples. Which works do so much set forward the exercise of Religion, that while the World was in love with Religion, it gave to no sort greater reverence than to whom it could point and say, These are the men that have built us Synagogues. But of Churches we have spoken sufficiently heretofore. The next things to Churches are the Ornaments of Churches, memorials which mens devotion hath added to remain in the treasure of God's House, not onely for uses wherein the exercise of Religion presently needeth them, but also partly for supply of future casual necessities, whereunto the Church is on earth subject, and partly to the end, that while they are kept they may continually serve as testimonies, giving all men to understand, that God hath in every Age and Nation, such as think it no burthen to honour him with their substance. The riches first of the Ta∣bernacle of God, and then of the Temple of Ierusalem, arising out of volunta∣ry Gifts and Donations, were, as we commonly speak, a Nemo scit, the value of them above that which any man would imagine. After that the Taber∣nacle was made, furnished with all necessaries, and set up, although in the wilder∣ness their ability could not possibly be great, the very metal of those Vessels which the Princes of the twelve Tribes gave to God for their first Presents,* 1.949 amounted even then to two thousand and four hundred shekels of Silver, an hundred and twenty shekels of Gold, every shekel weighing half an ounce. What was given to the Temple which Solomon erected,* 1.950 we may partly conjecture, when over and be∣sides Wood, Marble, Iron, Brass, Vestments, Precious Stones, and Money; the sum which David delivered into Solomon's hands for that purpose, was of Gold in mass eight thousand, and of Silver seventeen thousand Cichars, every Cichar con∣taining a thousand and eight hundred shekels, which riseth to nine hundred Ounces in every one Cichar: whereas the whole charge of the Tabernacle did not amount unto thirty Cichars. After their return out of Babylon, they were not presently in

case to make their second Temple of equal magnificence and glory with that which the enemy had destroyed. Notwithstanding what they could, they did. Insomuch that, the building finished, there remained in the Coffers of the Church to uphold the fabrick thereof, six hundred and fifty Cichars of Silver, one hundred of Gold. Whereunto was added by Nehemias of his own gift a thousand drams of Gold, fifty vessels of Silver,* 1.951 five hundred and thirty Priests vestments; by other the Princes of the Fathers twenty thousand drams of Gold, two thousand and two hun∣dred pieces of Silver; by the rest of the People twenty thousand of Gold, two thou∣sand of Silver, threescore and seven attires of Priests. And they furthermore bound themselves towards other Charges to give by the Pole in what part of the World soever they should dwell,* 1.952 the third of a shekel, that is to say, the sixth part of an ounce yearly.a 1.953 This out of foreign Provinces, they always sent in Gold. Whereofb 1.954 Nithridates is said to have taken up by the way before it could pass to Ierusalem from Asia, in one adventure eight hundred talents; Crassus after that to have borrowed of the Temple it self eight thousand: at which time Eleazar having both many other rich Ornaments, and all the Tapestry of the Temple under his custody, thought it the safest way to grow unto some composition, and so to redeem the residue by parting with a certain beam of Gold about seven hundred and an half in weight, a prey sufficient for one man, as he thought, who had never bargained with Crassus till then, and therefore upon the confidence of a solemn Oath that no more should be looked for, he simply delivered up a large morsel, whereby the value of that which remained was betrayed, and the whole lost. Such being the casualties whereunto moveable Treasures are subject, the Law of Moses did both require eight and twenty Ci∣ties, together with their Fields and whole Territories in the Land of Iury, to be reserved for God himself; and not onely provide for the liberty of farther additions, if men of their own accord should think good, but also for the safe preservation thereof unto all Posterities, that no man's avarice or fraud, by defeat∣ing so vertuous intents, might discourage from like purposes. God's third indow∣ment did therefore of old consist in Lands. Furthermore, some cause no doubt there is, why besides sundry other more rare Donations of uncertain rate, the Tenth should be thought a Revenue so natural to be allotted out unto God. For of the spoils which Abraham had taken in Warr, he delivered unto Melchisedeck the Titles. The vow of Iacob, at such time as he took his journey towards Haran, was,* 1.955 If God will be with me, and will keep me in this voyage which I am to go, and will give me Bread to eat, and Cloaths to put on, so that I may return to my Father's house in safety, then shall the Lord be my God; and this Stone which I have set up as a Pillar, the same shall be God's House, and of all thou shalt give me I will give unto thee the Tythe. And as Abraham gave voluntarily, as Iacob vowed to give God Tythes, so the Law of Moses did require at the hands of all men the self-same kinde of Tribute,* 1.956 the Tenth of their Com, Wine, Oyl, Fruit, Cattel, and whatsoever increase his heavenly Providence should send.* 1.957 In so much, that Painims being herein followers of their steps, paid Tythes likewise: Imagine we that this was for no cause done, or that there was not some special inducements to judge the Tenth of our Worldly profits the most convenient for God's Portion? Are not all things by him created in such sort, that the formes which give them their distinction are number, their ope∣rations measure, and their matter weight? Three being the mystical number of God's unsearchable perfection within himself; Seven the number whereby our own perfections,* 1.958 through grace, are most ordered; and Ten the number of Nature's perfections (for the beauty of Nature, is Order; and the foundation of Order, Num∣ber; and of Number, Ten the highest we can rise unto without iteration of numbers under it) could Nature better acknowledge the power of the God of nature, than by assigning unto him that quantity which is the continent of all she possesseth? There are in Philo the Jew, many Arguments to shew the great congruity and fitness of this number in things consecrated unto God. But because over-nice and curious speculations become not the earnestnesse of holy things, I omit what might be farther observed, as well out of others, as out of him, touching the quantity of this general sacred Tribute; whereby it commeth to passe, that

the meanest and the very poorest amongst men, yielding unto God as much in proportion as the greatest, and many times in affection more, have this as a sen∣sible token always assuring their mindes, that in his sight, from whom all good is expected, they are concerning acceptation, protection, divine priviledges and preheminencies whatsoever, Equals and Peers with them unto whom they are other∣wise in earthly respects inferiours; being furthermore well assured that the top as it were thus presented to God is neither lost, nor unfruitfully bestowed, but doth sanctifie to them again the whole Mass, and that he by receiving a little undertaketh to bless all. In which consideration the Jewes were accustomed to name their Tithes, theb 1.959 hedge of their Riches. Albeit a hedge do onely fence and preserve that which is contained, whereas their Tithes and Offerings did more, because they procured increase of the heap out of which they were taken. God demandeth no such debt for his own need, but for their onely benefit that owe it. Wherefore detaining the same, they hurt not him whom they wrong; and themselves whom they think they relieve, they wound; except men will haply affirm, that God did by fair speeches, and large promises, delude the world in saying, Bring ye all the Tithes into the Store-house, that there may be meat in mine House, (deal truly, de∣fraud not God of his due, but bring all)* 1.960 and prove if I will not open unto you the Windows of Heaven, and powre down upon you an immeasurable blessing. That which Saint, Iames hath concerning the effect of our Prayers unto God, is for the most part of like moment in our gifts: We pray and obtain not, because he which knoweth our hearts, doth know our desires are evil. In like manner we give, and we are not the more accepted, because he beholdeth how unwisely we spill our Gifts in the bringing. It is to him which needeth nothing,* 1.961 all one whether any thing or nothing be given him. But for our own good, it always behoveth that whatso∣ever we offer up into his hands, we bring it seasoned with this cogitation, Thou Lord art worthy of all honour. With the Church of Christ touching these matters, it standeth as it did with the whole World before Moses. Whereupon for many years men being desirous to honour God in the same manner, as other vertu∣ous and holy Personages before had done, both during the time of their life, and, if farther ability did serve, by such devise as might cause their works of piety to remain always, it came by these means to pass that the Church from time to time, had. Treasure, proportionable unto the poorer or wealthier estate of Christian men. And, assoon as the state of the Church could admit thereof, they easily condescended to think it most natural and most fit, that God should receive, as before, of all men his antient accustomed Revenues of Tithes. Thus there∣fore both God and Nature have taught to convert things temporal to eternal u∣ses, and to provide for the perpetuity of Religion, even by that which is most transitory. For, to the end that, in worth and value, there might be no abate∣ment of any thing once assigned to such purposes, the Law requireth precisely the best of what we possesse; and, to prevent all dammages by way of commuta∣tion, where in stead of natural Commodities, or other rights, the price of them might be taken, the Law of Moses determined their rates, and the payments to be alwayes made by the Sickle of the Sanctuary,* 1.962 wherein there was great advan∣tage of weight above the ordinary currant Sickle. The truest and surest way for God to have alwayes his own, is by making him payment in kinde out of the very self-same riches, which through his gracious benediction the earth doth continually yield. This, where it may be without inconvenience, is for every man's Consci∣ence sake. That which commeth from God to us, by the natural course of his pro∣vidence, which we know to be innocent and pure, is perhaps best accepted, be∣cause least spotted with the stain of unlawful, or indirect procurement. Besides, whereas prices daily change, Nature, which commonly is one, must needs be the most indifferent, and permanent Standard between God and Man. But the main foundation of all, whereupon the security of these things dependeth, as farr as any thing may be ascertained amongst men, is, that the Title and Right which man had in every of them before Donation, doth by the Act, and from the time of any such Donation, Dedication, or Grant, remain the proper pos∣session of God till the World's end, unless himself renounce or relinquish it. For

if equity have taught us, that every one ought to enjoy his own; that what is ours no other can alienate from us, but with oura 1.963 own b 1.964 deliberate consent, finally, that no man having past his consent or deed, mayc 1.965 change it to the prejudice of any other, should we perfume to deal with God worse than God hath allowed any man to deal with us? Albeit therefore we be now free from the Law of Moses, and consequently, not thereby bound to the payment of Tithes; yet because Nature hath taught men to honour God with their Substance, and Scripture hath left us an example of that particular proportion, which for moral considerations hath been thought sittest by him whose wisedom could best judge; furthermore, seeing that the Church of Christ hath long sithence entred into like obligation, it seemeth in these dayes a question altogether vain and superfluous, whether Tithes be a mat∣ter of Divine Right: because howsoever at the first, it might have been thought doubtful, our case is clearly the same now with theirs, unto whom Saint Peter sometime spake, saying, While it was whole, it was whole thine. When our Tithes might have probably seemed our own, we had colour of liberty to use them as we our selves saw good. But having made them His whose they are, let us be warned by other mens example what it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to wash or clip that come which hath on it the mark of God. For that all these are his possessions, and that he doth himself so reckon them, appeareth by the form of his own speeches. Touching Gifts and Oblations, Thou shalt give them me; touching Oratories and Churches, My House shall be called the House of Prayer; touching Tithes, Will a man spoil God? Yet behold, even me your God ye haved 1.966 spoiled, notwithstanding ye ask wherein, as though ye were ignorant, what injury there hath been offered in Tithes: ye are heavily accursed, because with a kinde of publick consent ye have joyned your selves in one to rob me, imagining the commonness of your offence to be every man's particular justification; touching Lands, Ye shall offer to the Lord a sacred portion of ground, and that sacred portion shall belong to the Priests. Nei∣ther did God onely thus ordain amongst the Jews, but the very purpose, intent, and meaning of all that have honoured him with their substance, was to invest him with the property of those benefits, the use whereof must needs be commit∣ted to the hands of men. In which respect the stile of antient Grants and Char∣ters, is,* 1.967 We have given unto God both for Us and our Hews for ever, Yea, We know, saith Charles the Great, that the goods of the Church are the sacred indowments of God, to the Lord our God we offer and dedicate whatsoever we deliver unto his Church.* 1.968 Whereupon the Laws Imperial doe likewise divide all things in such sort, that they make some to belong by right of Nature indifferently unto every man, some to be the certain goods and possessions of Common-weals, some to appertain unto several Corporations or Companies of men, some to be privately mens own in particular, and some to be separated quitee 1.969 from all men; which last branch comprizeth things sacred and holy, because thereof God alone is Owner. The sequel of which received opinion, as well without as within the Walls of the House of God touching such possessions as hath been ever, that there is not an act more honourable, than by all means to amplifie and to defend the patrimony of Reli∣gion, not any moref 1.970 impious and hateful, than to impair those possessions which men in former times, when they gave unto holy uses, were wont at the Altar of God, and in presence of their ghostly Superiours, to make, as they thought, inviolable, by words of fearful execration, saying, These things we offer to God, from whom if any take them away (which we hope no man will attempt to do) but if any shall, Let his account be without favour in the last day, when he commeth to receive the doom which is due for Sacriledge against that Lord and God unto whom we dedicate the same. The best and most renowned Prelates of the Church of Christ have in this consideration rather sustained the wrath, than yielded to satisfie the hard desire of their greatest Commanders on earth, coveting with ill advice and counsel that which they willingly should have suffered God to enjoy. There are of Martyrs, whom posterity doth much honour, for that having under their hands the custody of suchg 1.971 treasures, they could by vertuous delusion invent how to save them from prey, even when the safety of their own lives they gladly neglected; as one, sometime an Archdeacon under Xistne the Bishop of Rome, did: whom when his Judge understood to be one of the Church-Stewards,

thirst of blood began to slake, and another humour to work, which first by a favourable countenance, and then by quiet speech did thus calmly dis∣close it self. You that profess the Christian Religion, make great complaint of the wonderful cruelty we shew towards you. Neither peradventure altogether without cause. But for my self, I am farr from any such bloody purpose. Ye are not so willing to love, as I unwilling that out of these lips should proceed any capital sentence against you. Your Bishops are said to have rich Vessels of Gold and Silver, which they use in the exercise of their Religion; besides, the fame is, that numbers sell away their Lands and Livings, the huge prices whereof are brought to your Church-coffers; by which means the devotion, that maketh them and their whole Posterity poor, must needs migh∣tily enrich you, whose God we know was no Coyner of Money, but left behinde him many wholesome and good Precepts, at namely, that Caesar should have of you the things that are fit for, and due to Caesar. His Wars are costly and chargeable unto him. That which you suffer to rust in corners, the affairs of the Common-wealth do need. Your Profession is not to make account of things transitory. And yet if ye can be contented but to forego that which ye care not for, I dare undertake to warrant you both safety of life, and freedom dom of using your conscience, a thing more acceptable to you than wealth. Which sait' Parley the happy Martyr quietly hearing, and perceiving it necessary to make some shift for the safe concealment of that which being now desired was not unlikely to be more narrowly afterwards sought, he craved respite for three dayes, to gather the riches of the Church together, in which space against the time the Governour should come to the doors of the Temple, bigg with hope to receive his prey, a miserable rank of poor, lame, and impotent Persous was provided, their names delivered him up in writing as a true Inventory of the Churches goods, and some few words used to signifie how proud the Church was of these Treasures. If men did not naturally abhor Sacriledge, to resist or to defeat so impious attempts would deserve small prayse. But such is the general detestation of rapine in this kinde, that whereas nothing doth either in Peace or War more uphold men's reputation than prosperous success, because in common construction, unless notorious improbity be joyn'd with prosperity, it seemeth to argue favour with God; they which once have stained their hands with these odious spoyls, do thereby fasten unto all their actions an eternal prejudice, in respect whereof, for that it passeth through the World as an undoubted Rule and Principle, that Sacriledge is open defiance to God, whatsoever afterwards they undertake, if they prosper in it, men reckon it but Dionysius his Navigation, and if any thing befall them otherwise, it is not, as commonly: so in them ascribed to the great uncertainty of casual events, wherein the providence of God doth controul the purposes of men oftentimes; much more for their good than if all things did answer fully their hearts desire, but the censure of the World is ever directly against them both a 1.972 bitter and peremptoty. To make such actions therefore less odious, and to mitigate the envy of them, many colourable shifts and inventions have been used, as if the World did hate onely Wolves, and think the Fox a goodly Creature. Theb 1.973 time it may be will come, when they that either violently have spoyled, or thus smoothly defrauded God, shall finde they did but deceive themselves. In the mean while there will be always some skilful Persons, which can teach a way how to grinde treatably the Church with jawes that shall scarce move, and yet devour in the end more than they that come ravening with open mouth, as if they would worry the whole in an in∣stant; others also, who having wastfully eaten out their own Patrimony, would be glad to repair, if they might, their de∣cayed Estates, with the ruine they care not of what nor of whom, so the spoyl were theirs, whereof in some part if they happen to speed, yet commonly they are men born under that constellation which maketh them, I know not how, as unapt to enrich themselves, as they are rea∣dy to impoverish others; it is their lot to sustain during life, both the misery of Beg∣gers, and the infamy of Robbers. But though no other Plague and Revenge should

follow sacrilegious violations of holy things, the natural secret disgrace and igno∣miny,* 1.974 the very turpitude of such actions in the eye of a wise understanding heart, is it self a heavy punishment. Men of vertuous quality are by this suffici∣ently moved to beware how they answer and requite the mercies of God with in∣juries, whether openly or indirectly offered. I will not absolutely say concerning the goods of the Church, that they may in no case be seized on by men, or that no Obligation, Commerce and Bargain made between man and man,* 1.975 can never be of force to alienate the property which God hath in them. Certain cases I grant there are, wherein it is not so dark what God himself doth warrant, but that we may safe∣ly presume him as willing to forego for our benefit, as alwayes to use and convert to our benefit whatsoever our Religion hath honoured him withall. But surely under the name of that which may be, many things that should not be are often done. By means whereof the Church most commonly for Gold hath Flanel; and whereas the usual Saw of old was Glaucus his change, the Proverb is now, A Church-bargain. And for fear left Covetousness alone should linger out the time too much,* 1.976 and not be able to make havock of the House of God with that expedition, which the mor∣tal enemy thereof did vehemently wish, he hath by certain strong inchantments so deeply bewitcht Religion it self, as to make it in the end an earnest Sollicitour, and an eloquent Perswader of Sacriledge, urging confidently, that the very best service which men of Power can do to Christ, is without any more Ceremony, to sweep all, and to leave the Church as hare as in the day it was first born; that fulness of bread having made the Children of the Houshold wanton,* 1.977 it is without any scruple to be ta∣ken away from them, and thrown to Doggs; that they which laid the prices of their Lands as offerings at the Apostles feet, did but sow the seeds of Superstition; that they which indowed Churches with Lands, poysoned Religion; that Tythes and Oblations are now in the sight of God as the sacrificed bloud of Goats; that if we give him our hearts and affections, our goods are better bestowed otherwise; that Irenaus Polycarp's Disciple should not have said, We offer unto God our goods as to∣kens of thankfulness for that we receive; neither Origen, He which worshippeth God, must by Gifts and oblations acknowledge him the Lord of all; In a word, that to give unto God is errour; reformation of errour, to take from the Church that which the blindness of former Ages did unwisely give: By these or the like suggestions, re∣ceived with all joy, and with like sedulity practised in certain parts of the Christian world, they have brought to passe, that as David doth say of Man, so it is in hazard to be verified concerning the whole Religion and Service of God:* 1.978 The time there∣of may peradventure fall out to be threescore and ten years, or if strength do serve unto four∣score, what followeth, is likely to be small joy for them whatsoever they be that behold it. Thus have the best things been overthrown, not so much by puissance and might of Adversaries, as through defect of counsel, in them that should have upheld and de∣fended the same.

* 1.97980. There are in a Minister of God these four things to be considered, his Or∣dination which giveth him power to meddle with things sacred, the charge or por∣tion of the Church allotted unto him for exercise of his Office; the performance of his Duty, according to the exigence of his Charge; and lastly, the maintenance which in that respect he receiveth. All Ecclesiastical Lawes and Canons which ei∣ther concern the bestowing or the using of the power of Ministerial Order, have re∣lation to these four. Of the first we have spoken before at large. Concerning the next, for more convenient discharge of Eclcesiastical Duties, as the body of the Peo∣ple must needs be severed by divers Precincts, so the Clergy likewise accordingly distributed. Whereas therefore Religion did first take place in Cities, and in that respect was a cause why the name of Pagans, which properly signifieth a Countrey people, came to be used in common speech for the same that Infidels and Unbelie∣vers were; it followed thereupon that all such Cities had their Ecclesiastical Col∣ledges, consisting of Deacons and of Presbyters, whom first the Apostles or their Delegates the Evangelists, did both ordain and govern. Such were the Colledges of Ierusalem, Antioch, Ephesus, Rome, Corinth, and the rest, where the Apostles are known to have planted our Faith and Religion. Now because Religion and the cure of Souls was their general charge in common over all that were near about

them, neither had any one Presbyter his several Cure apart, till Evaristus Bi∣shop in the See of Rome, about the year 112. began to assign Precincts unto every Church, or Title, which the Christians held, and to appoint unto each Presbyter a certain compasse, whereof himself should take charge alone; the commodiousnesse of this invention caused all parts of Christendom to follow it, and at the length, amongst the rest our own Churches, about the year 636. be∣came divided in like manner. But other distinction of Churches there doth not appear any in the Apostles Writings, save onely, according to thosea 1.980 Ci∣ties wherein they planted the Gospel of Christ, and erected Ecclesiastical Col∣ledges. Wherefore to ordainb 1.981 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 throughout every City, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 throughout every Church, doe in them signifie the same thing.c 1.982 Chur∣ches then neither were, nor could be in so convenient sort limited as now they are; first, by the bounds of each state, and then within each state by more particular Precincts, till at the length we descend unto several Congregations, termed Parishes, with farr narrower restraint, than this Name at the first was u∣sed. And from hence hath grown their errour, who, as oft as they read of the duty which Ecclesiastical Persons are now to perform towards the Church, their manner is alwayes to understand by that Church, some particular Congregation, of Parish Church. They suppose that there should now be no man of Ecclesia∣stical Order, which is not tyed to some certain Parish. Because the names of all Church-Officers are words of relation, because a Shepheard must have his Flock, a Teacher his Scholars, a Minister his Company which he ministreth unto, therefore it seemeth a thing in their eyes absurd and unreasonable, that any man should be ordained a Minister, otherwise, than onely for some particular Congre∣gation. Perceive they not, how by this meane they make it unlawful for the Church to imploy men at all, in converting Nations? For if so be the Church may not lawfully admit to an Ecclesiastical Function, unlesse it tye the party ad∣mitted unto some particular Parish, then surely a thanklesse labour it is, where∣by men seek the Conversion of Infidels, which know not Christ, and there∣fore cannot be as yet divided into their special Congregations and Flocks: But, to the end it may appear how much this one thing amongst many more hath been mistaken, there is first no Precept, requiring that Presbyters and Deacons be made in such sort, and not otherwise. Albeit therefore the Apostles did make them in that order, yet is not their Example such a Law, as, without all exception, bindeth to make them in no other order but that. Again, if we will consider that which the Apostles themselves did, surely, no man can justly say, that here∣in we practise any thing repugnant to their example. For by them there was or∣dained onely in each Christian City a Colledge of Presbyters and Deacons to ad∣minister holy things. Evaristus did a hundred years after the birth of our Savi∣our Christ begin the distinction of the Church into Parishes. Presbyters and Dea∣cons having been ordained before to exercise Ecclesiastical Functions in the Church of Rome promiscuously, he was the first that tyed them each one to his own sta∣tion. So that of the two, indefinite Ordination of Presbyters and Deacons doth come more near the Apostles Example, and the tying of them to be made onely for particular Congregations, may more justly ground it self upon the Example of Evaristus than of any Apostle of Christ. It hath been the opinion of wise and good men heretofore, that nothing was ever devised more singularly beneficial un∣to God's Church, than this which our honourable Predecessors have to their end∣less praise found out by the erecting of such Houses of Study, as those two most famous Universities do contain, and by providing that choise Wits, after reasonable time spent in contemplation, may at the length either enter into that holy Vo∣cation, for which they have been so long nourished and brought up, or else give place, and suffer others to succeed in their rooms, that so the Church may be al∣wayes furnished with a number of men, whose ability being first known by publick tryal in Church-labours there where men can best judge of them, their calling af∣terwards unto particular charge abroad may be accordingly. All this is frustrate, those worthy Foundations we must dissolve, their whole device and religious pur∣pose which did erect them is made void, their Orders and Statutes are to be can∣celled

and disannulled, in case the Church be forbidden to grant any power of Or∣der, unless it be with restraint to the Party ordained unto some particular Parish or Congregation. Nay, might we not rather affirm of Presbyters and of Deacons, that the very nature of their Ordination is unto necessary local restraint a thing op∣posite and repugnant? The Emperour Iustinian doth say of Tutors,* 1.983 Certa rei vel causae tutor dari non potest, quia personae non causae vel rei tutor datur. He that should grant a Tutorship, restraining his grant to some one certain thing or cause; should do but idlely, because Tutors are given for personal defence generally, and not for managing of a few particular things or causes. So he that ordaining a Presbyter, or a Deacon, should, in the form of Ordination, restrain the one or the other to a certain place, might, with much more reason, be thought to use a vain and a frivolous addition, than they reasonably to require such local restraint, as a thing which must of necessity concurr evermore with all lawfull Ordinations. Presbyters and Deacons are not by Ordination consecrated unto Places, but unto Functions. In which respect, and in no other it is, that sith they are by vertue thereof bequeathed unto God, severed and sanctified to be imployed in his Ser∣vice, which is the highest advancement that mortal Creatures on Earth can be raised unto, the Church of Christ hath not been acquainted in former Ages with any such propane and unnatural Custom, as doth hallow men with Ecclesiastical Functions of Order onely for a time, and then dismiss them again to the common Affairs of the World. Whereas, contrariwise, from the Place or Charge where that Power hath been exercised, we may be by sundry good and lawful occasions translated, retaining nevertheless the self-same Power which was first given. It is some grief to spend thus much labour in refuting a thing that hath so little ground to uphold it, especially sith they themselves that teach it doe not seem to give thereunto any great credit, if we may judge their mindes by their actions. There are amongst them that have done the work of Ecclesiastical Persons, sometime in the Families of Noblemen, sometime in much more publick and frequent Con∣gregations; there are that have successively gone through perhaps seven or eight particular Churches after this sort; yea, some that at one and the same time have been, some which at this present hour are, in real obligation of Ecclesiastical duty, and possession of Commodity thereto belonging, even in sundry particular Churches within the Land; some there are amongst them which will not so much abridge their liberty, as to be fastened or tyed unto any place; some which have bound themselves to one place, onely for a time, and that time being once ex∣pired, have afterwards voluntarily given unto other places the like experience and try∣al of them. All this I presume they would not doe, if their perswasion were as strict as their words pretend. But for the avoiding of these and such other the like confusi∣sions as are incident unto the cause and question whereof we presently treat, there is not any thing more material, than first to separate exactly the nature of the Mini∣stery from the use and exercise thereof; Secondly, to know that the onely true and proper Act of Ordination is, to invest men with that power which doth make them Ministers by consecrating their Persons to God, and his Service in holy things during term of life, whether they exercise that power or no; Thirdly, that to give them a Title or Charge where to use their Ministery, concerneth not the making, but the placing of God's Ministers; and therefore the Lawes which concern onely their Election or Admission unto place of Charge, are not applyable to infringe any way their Ordination; Fourthly, that as oft as any antient Constitution, Law, or Cannon is alledged, concerning either Ordinations or Elections, we forget not to examine whether the present case be the same which the antient was, or else do contain some just reason for which it cannot admit altogether the same Rules which former Affairs of the Church, now altered, did then require. In the question of making Ministers without a Title, which to doe, they say, is a thing unlawful, they should at the very first have considered what the name of Title doth imply, and what affinity or coherence Ordinations have with Titles, which thing observed would plainly have shewed them their own errour. They are not ignorant, that when they speak of a Title, they handle that which belongeth to the placing of a Minister in some charge, that the Place of Charge wherein a Minister doth execute

his Office, requireth some House of God for the People to resote unto, some defi∣nite number of Souls unto whom he there administreth holy things, and some cer∣tain allowance whereby to sustain life, that the Fathers at the first named oratories, and Houses of Prayer; Titles, thereby signifying how God was interessed in them, and held them as his own Possessions? But because they know that the Church had Ministers before Christian Temples and Oratories were, therefore some of them understand by a Title, a definite Congregation of People onely, and so deny that any Ordination is lawful which maketh Ministers, that have no certain Flock to attend: forgetting how the Seventy whom Christ himself did ordain Ministers, had their Calling in that manner, whereas yet no certain Charge could be given them. Others referring the name of a Title, especially to the maintenance of the Minister,* 1.984 infringe all Ordinations made, except they which receive Orders be first intituled to a competent Ecclesi∣astical Benefice, and (which is most ridiculously strange) except besides their present Title to some such Benefice, they have likewise some other Title of Annual Rent or Pension where∣by they may he relieved, in case through infirmity, sick∣ness, or other lawful impediment they grow unable to execute their Ecclesiastical Function. So that every man lawfully or∣dained must bring a Bow which hath two strings, a Title of present Right, and another to provide for future possibility or chance. Into these absurdities and follies they slide by mis-conceiving the true purpose of certain Ca∣nons, which indeed have forbidden to ordain a Minister without a Title, not that simply it is unlawful so to ordain, but because it might grow to an incon∣venience, if the Church did not somewhat restrain that liberty. For, seeing they which have once received Ordination; cannot again return into the World, it behoveth them which Ordain, to fore-see how such shall be afterwards able to live, lest their poverty and destitution should redound to the disgrace and discre∣dit of their Calling. Which evil prevented, those very Lawes which in that respect forbid, doe expresly admit Ordinations to be made at large, and without Title, namely, if the Party so ordained have of his own for the sustenance of this life; or if the Bishop which giveth him Orders will finde him competent allow∣ance, till some place of Ministration, from whence his maintenance may arise, be provided for him; or if any other fit and sufficient means be had against the danger before mentioned. Absolutely therefore it is not true, that any antient Canon of the Church which is, or ought to be with us in force, doth make Ordinations at large unlawful, and, as the state of the Church doth stand, they are most necessary. If there be any conscience in men ••ouching that which they write or speak, let them consider, as well what the present condition of all things doth now suffer, as what the Ordinances of former Ages did appoint, as well the weight of those Causes, for which our Affairs have altered, as the reasons in regard whereof our Fathers and Predecessours did sometime strictly and severely keep that, which for us to observe now, is neither meet nor alwayes possible. In this our present Cause and Contro∣versie, whether any not having Title of Right to a Benefice, may be lawfully ordain∣ed a Minister, is it not manifest in the eyes of all men, that whereas the name of a Benefice doth signifie some standing Ecclesiastical Revenue, taken out of the Treasure of God, and allotted to a Spiritual Person, to the end he may use the same, and enjoy it as his own for term of life, unless his default cause Deprivation? The Clergy for many years after Christ had no other Benefices, but onely their Ca∣nonical Portions, or monethly Dividends allowed them according to their several degrees and qualities, out of the Common Stock of such Gifts, Oblations, and Tythes, as the servour of Christian Piety did then yield. Yea, that even when Ministers had their Churches and Flocks assigned unto them in several; yet for maintenance of life, their former kinde of allowance continued, till such time as Bishops and Churches Cathedral being sufficiently endowed with Lands, other Pres∣byters enjoyed in stead of their first Benefices, the Tythes and Profits of their own Congregations whole to themselves? Is it not manifest, that in this Realm, and so in other the like Dominions, where the tenure of Lands is altogether

grounded on Military Laws, and held as in Fee under Princes which are not made Heads of the People by force of voluntary Election, but born the Soveraign Lords of those whole and intire Territories, which Territories their famous Progenitours obtaining by way of Conquest, retained what they would in their own hands, and divided the rest to others with reservation of Soveraignty and Capital Interest; the building of Churches, and consequently the assigning of either Parishes or Benefi∣ces was a thing impossible without consent of such as were principal Owners of Land; in which consideration, for their more encouragement hereunto, they which did so farr benefit the Church, had by common consent granted (as great e∣quity and reason was) a right for them and their Heirs till the Worlds end, to no∣minate in those Benefices men whose quality the Bishop allowing might admit them thereunto? Is it not manifest, that from hence inevitably such inequality of Pa∣rishes hath grown, as causeth some through the multitude of people which have re∣fort unto one Church, to be more than any one man can welld, and some to be of that nature by reason of Chappels annex'd, that they which are Incumbents should wrong the Church, if so be they had not certain Stipendaries under them, because where the Crops of the Profit or Benefice is but one, the Title can be but one man's, and yet the charge may require more? Not to mention therefore any other reason whereby it may clearly appear how expedient it is, and profitable for this Church to admit Ordinations without Title, this little may suffice to declare, how impertinent their allegations against it are out of antient Canons, how untrue their confident asseverations, that onely through negligence of Popish Prelates the custom of making such kinde of Ministers hath prevailed in the Church of Rome a∣gainst their Canons, and that with us it is expresly against the Laws of our own Government, when a Minister doth serve as a Stipendary Curate, which kinde of Service neverthelesse the greatest Rabbins of that part doe altogether fol∣low. For howsoever they are loath peradventure to be named Curates, Sti∣pendaries they are, and the labour they bestow is in other mens Cures; a thing not unlawfull for them to doe, yet unseemly for them to condemn which pra∣ctise it. I might here discover the like over-sight throughout all their Discour∣ses, made in behalf of the Peoples pretended right to elect their Ministers be∣fore the Bishop may lawfully ordain. But because we have otherwhere at large disputed of popular Elections, and of the right of Patronage, wherein is drown∣ed whatsoever the people under any pretence of colour may seem to challenge about Admission and Choyce of the Pastours that shall feed their Souls, I cannot see what one Duty there is which alwayes ought to goe before Ordina∣tion, but onely care of the Partie's worthinesse, as well for integrity and vertue, as knowledge, yea; for vertue more: in as much as defect of knowledge may sundry wayes be supplyed, but the scandal of vicious and wicked life is a dead∣ly evil.

* 1.98581. The truth is, that of all things hitherto mentioned, the greatest is that three∣fold blott or blemish of notable ignorance, unconscionable absence from the Cures whereof men have taken charge, and unsatiable hunting after Spiritual preferments without either care or conscience of the publick good. Whereof, to the end that we may consider as in Gods own sight and presence with all uprightnesse, sincerity, and truth, let us particularly weigh and examine in every of them; First, how farr forth they are reproveable by Reasons and Maxims of Common right; Secondly, whe∣ther that which our Laws do permit, be repugnant to those Maxims, and with what equity we ought to judge of things practised in this case, neither on the one hand defending that which must be acknowledged out of square, nor on the other side condemning rashly whom we list, for whatsoever we disallow. Touching Arguments therefore, taken from the principles of Common right, to prove that Ministers shoulda 1.986 be learned, that they ought to beb 1.987 Resident upon their Livings, and thatc 1.988 more than one onely Benefice or Spiritual Living may not be granted unto one man; the first, because Saint Paul requireth in a Minister ability to teach, to convince, to distri∣bute

the Word rightly, because also the Lord himself hath protested, they shall be no Priests to him which have rejected knowledge, and because if the blince lead the Blinde, they must both needs fall into the Pit; the second, because Teachers are Shepherds, whose Flocks can be at no time secure from danger; they are Watch∣men whom the Enemy doth alwayes besiege, their labours in the Word and Sacra∣ments admit no intermission; their duty requireth instruction and conference with men in private; they are the living Oracles of God, to whom the People must re∣sort for counsel; they are commanded to be Patterns of Holiness, Leaders, Feed∣ers, Supervisors amongst their own; it should be their grief, as it was the Apostles, to be absent, though necessarily, from them over whom they have taken charge; finally, the last, because Plurality and Residence are opposite, because the placing of one Clark in two Churches is a point of Merchandize and filthy gain, because no man can serve two Masters, because every one should remain in that Vocation whereto he is called; What conclude they of all this? Against Ignorance, against Non-residence, and against Plurality of Livings, is there any man so raw and dull, but that the Volumes which have been written, both of old and of late, may make him in so plentiful a cause eloquent? For if by that which is generally just and re∣quisite, we measure what knowledge there should be in a Minister of the Gospel of Christ; the Arguments which Light of Nature offereth; the Laws and Statutes which Scripture hath; the Canons that are taken out of antient Synods; the De∣crees, and Constitutions of sincerest Times; the Sentences of all Antiquity; and in a word, even every man's full consent and conscience is against Ignorance in them that have Charge and Cure of Souls. Again, what availeth it if we be Learned and not Faithful? or what benefit hath the Church of Christ, if there be in us suffici∣ency without endeavour or care to do that good which our place exacteth? Touch∣ing the pains and industry therefore, wherewith men are in conscience bound to at∣tend the work of their Heavenly Calling, even as much as in them lyeth, bending thereunto their whole endeavour, without either fraud, sophistication, or guile; I see not what more effectual Obligation or Bond of Duty there should be urged, than their own onely Vow and Promise made unto God himself, at the time of their Ordination. The work which they have undertaken requireth both care and fear. Their sloth that negligently perform it maketh them subject to malediction. Be∣sides, we also know that the fruit of our pains in this Function is life both to our selves and others. And doe we yet need incitements to labour? Shall we stop our ears both against those conjuring exhortations which Apostles, and against the fearful comminations which Prophets, have uttered out of the mouth of God; the one for prevention, the other for reformation of our sluggishness in this behalf? Saint Paul,* 1.989 Attend to your selves, and to all the Flock, whereof the Holy Ghost hath made you Over-seers, to feed the Church of God, which he hath purchased with his own blood. Again, I charge thee before God, and the Lord Iesus Christ, which shall judge the quick and the dead at his comming, preach the Word; be instant. Jeremiah,* 1.990 We unto the Pastors that destroy and scatter the sheep of my Pasture; I will visit you for the wickedness of your Works, saith the Lord; the remnant of my Sheep, I will gather to∣gether out of all Countries, and will bring them again so their solds, they shall grew and increase, and I will set up Shepherds over them which shall feed them. Ezekiel,* 1.991 Should not the Shepherds, should they not feed the Flocks? Ye eat the fat, andye clothe your selves with the wool, but the weak ye have not strengthened, the sick ye have not cured, neither have ye bound up the broken, nor brought home again that which was driven away; ye have not inquired after that which was lost, but with cruelty and rigour ye have ruled. And verse 8. Wheresore, as I live, I will require, &c. Nor let us think to excuse our selves, if haply we labour, though it be at random, and sit not altoge∣ther idle abroad. For we are bound to attend that part of the flock of Christ, where∣of the Holy Ghost hath made us Over-seers. The residence of Ministers upon their own peculiar Charge, is by so much the rather necessary; for that absenting them∣selves from the place where they ought to labour, they neither can do the good which is looked for at their hands, nor reap the comfort which sweetneth life to them that spend it in these cravels upon their own. For it is in this, as in all things else, which are through private interest dearer than what concerneth either others

wholly, or us but in part, and according to the rate of a general regard. As for plurality, it hath not onely the same inconveniencies which are observed to grow by absence; but over and besides, at the least in common construction, a shew of that worldly humour which men do think should not raign so high. Now from hence their Collections are, as followeth, first, a repugnancy or contradiction between the Principles of common right, and that which our Laws in special considerations have allowed: secondly, a nullitie or frustration of all such acts, as are by them sup∣posed opposite to those Principles, and invalidity in all Ordinations of men unable to preach, and in all dispensations which mitigate the Law of Common right for the other two:* 1.992 And why so? Forsooth, because whatsoever we do in these three cases, and not by vertue of Common-right, we must yield it of necessity done by warrant of peculiar right or priviledge. Now a Priviledge is said to be that, that for favour of certain persons commeth forth against Common-right; things prohibited are dis∣pensed with, because things permitted are dispatched by Common-right, but things forbidden require Dispensations. By which descriptions of a Priviledge and Dispen∣sation it is (they say) apparent, that a Priviledge must licence and authorize the same, which the Law against ignorance, non-residence, and plurality doth infringe; and so be a Law contrariant or repugnant to the Law of Nature, and the Law of God, because all the reasons whereupon the Positive Law of man against these three was first established, are taken and drawn from the Law of Nature, and the Law of God. For answer whereunto, we will but lead them to answer themselves. First there∣fore if they will grant (as they must) that all direct oppositions of speech require one and the self-same subject, to be meant on both parts where opposition is pre∣tended, it will follow that either the Maxims of Common right do inforce the ve∣ry same things not to be good which we say are good, grounding our selves on the reasons, by vertue whereof our priviledges are established; or if the one doe not reach unto that particular subject for which the other have provided, then is there no contradiction between them. In all contradictions, if the one part be true, the other eternally must be false. And therefore if the Principles of Common right, do at any time truly inforce that particular not to be good, which Priviledges make good, it argueth invincibly, that such priviledges have been grounded upon errour. But to say, that every Priviledge is opposite unto the Principles of Common right, because it dispenseth with that which Common right doth prohibite, hath gross ab∣surdity. For the voyce of Equity and Justice is, that a general Law doth never de∣rogate from a special Priviledge; whereas if the one were contrariant to the other, a general Law being in force should alwayes dissolve a Priviledge. The reason why many are deceived by imagining that so it should doe, and why men of better in∣sight conclude directly it should not, doth rest in the subject or matter it self, which matter indefinitely considered in Laws of Common right, is in Priviledges considered as beset and limited with special circumstances, by means whereof to them which re∣spect it, but by way of generality, it seemeth one and the same in both, although it be not the same, if once we descend to particular consideration thereof. Precepts do alwayes propose perfection, not such as none can attain unto, for then in vain should we ask or require it at the hands of men, but such perfection as all men must aim at; to the end that as largely as human providence and care can extend it, it may take place. Moral laws are the rules of Politick; those Politick, which are made to order the whole Church of God, rules unto all particular Churches; and the Laws of every particular Church, Rules unto every particular man, within the body of the same Church; Now, because the higher we ascend in these Rules, the further still we remove from those specialities, which being proper to the subject, whereupon our actions must work, are therefore chiefly considered by us, by them least thought upon that wade altogether in the two first kindes of general directions, their judgment cannot be exact and sound, concerning ei∣ther laws of Churches, or actions of men in particular, because they determine of effects by a part of the causes onely out of which they grow, they judge conclusions by demi∣premises and half-principles, they lay them in the balance stript from those necessary material circumstances which should give them weight, and by shew of falling uneven with the scale of most universal and abstracted rules, they pronounce that too light which is not, if they had the skill to weigh it. This is the reason why men altoge∣ther

conversant in study do know how to teach, but not how to govern; men expe∣rienced contrariwise govern well, yet know not which way to set down orderly the precepts and reasons of that they do. He that will therefore judge rightly of things done, must joyn with his forms and conceits of general speculation, the mat∣ter wherein our actions are conversant. For by this shall appear what equity there is in those Priviledges and peculiar grants or favours, which otherwise will seem repugnant to justice, and because in themselves considered, they have a shew of repugnancy; this deceiveth those great Clerks, which hearing a Priviledge defined to be an especial right brought in by their power and authority, that make it for some publick benefit against the general course of reason,* 1.993 are not able to comprehend how the word against doth import exception, without any opposition at all. For inas∣much as the hand of Justice must distribute to every particular what is due, and judge what is due with respect had, no less of particular circumstances than of general rules and axioms; it cannot fit all sorts with one measure, the wills, counsels, qualities and states of men being divers. For example, the Law of Common right bind∣eth all men to keep their Promises, perform their Compacts, and answer the Faith they have given either for themselves, or others. Notwithstanding he which bar∣gaineth with one under years, can have no benefit by this allegation, because he bringeth it against a Person which is exempt from the Common rule. Shall we then conclude, that thus to exempt certain men from the Law of Common right, is a∣gainst God, against Nature, against whatsoever may avail to strengthen and justi∣fie that Law before alledged, or else acknowledge (as the truth is) that special cau∣ses are to be ordered by special rules, that is men grown unto ripe age, disadvan∣tage themselves by bargaining, yet what they have wittingly done, is strong, and in force against them, because they are able to dispose and manage their own affairs, whereas youth for lack of experience and judgement, being easily subject to circum∣vention, is therefore justly exempt from the Law of Common-right, whereunto the rest are justly subject. This plain inequality between men of years, and under years, is a cause why Equity and Justice cannot apply equally the same general rule to both, but ordereth the one by Common right, and granteth to the other a special priviledge. Priviledges are either transitory or permanent:* 1.994 Transitory, such as serve onely some one turn, or at the most extend no farther than to this or that man, with the end of whose natural life they exp••e; Permanent, such as the use whereof doth continue still, for that they belong unto certain kindes of men and causes which never dye. Of this nature are all immunities and preheminencies, which, for just considera∣tions, one sort of men enjoyeth above another, both in the Church and Common∣wealth, no man suspecting them of contrariety to any branch of those Laws or Rea∣sons, whereupon the general right is grounded. Now there being general Laws and Rules whereby it cannot be denied, but the Church of God standeth bound to pro∣vide, that the Ministry may be learned, that they which have charge may reside up∣on it, and that it may not be free for them in scandalous manner to multiply Ecclesi∣astical Livings; it remaineth in the next place to be examined, what the Laws of the Church of England do admit, which may be thought repugnant to any thing hither∣to alledged, and in what special consideration they seem to admit the same. Consider∣ing therefore, that to furnish all places of Cure in this Realm, it is not an Army of twelve thousand Learned men that would suffice, nor two Universities that can al∣ways furnish as many as decay in so great a number, nor a fourth part of the Li∣vings with Cure, that when they fall are able to yield sufficient maintenance for Learn∣ed men, is it not plain, that unless the greatest part of the People should be left utterly without the publick use and exercise of Religion, there is no remedy but to take in∣to the Ecclesiastical Order, a number of men meanly qualified in respect of Learning? For whatsoever we may imagine in our private Closers, or talk for Communication-sake at our Boords, yea, or write in our Books, through a notional conceit of things needful for performance of each man's duty, if once we come from the Theory of Learning, to take out so many Learned men, let them be diligently viewed, out of whom the choice shall be made, and thereby an estimate made, what degree of skill we must either admit, or else leave numbers utterly destitute of Guides; and I doubt not but that men indued with sense of common equity, will soon discern, that, be∣sides

eminent and competent knowledge, we are to descend to a lower step, recei∣ving knowledge in that degree which is but tolerable. When we commend any man for learning, our speech importeth him to be more than meanly qualified that way; but when Laws do require learning as a quality, which maketh capable of any Functi∣on, our measure to judge a learned man by, must be some certain degree of learning, beneath which we can hold no man so qualified. And if every man that listeth may set that degree himself, how shall we ever know when Laws are broken, when kept, seeing one man may think a lower degree sufficient, another may judge them un∣sufficient that are not qualified in some higher degree. Wherefore of necessity either we must have some Judge, in whose conscience they that are thought and pronounced sufficient, are to be so accepted and taken, or else the Law it self is to set down the very lowest degree of fitness that shall be allowable in this kinde. So that the questi∣on doth grow to this issue. Saint Paul requireth Learning in Presbyters, yea such Learning as doth inable them to exhort in Doctrine which is sound, and to disprove them that gain-say it. What measure of ability in such things shall serve to make men capable of that kinde of Office, he doth not himself precisely determine, but re∣ferreth it to the Conscience of Titus,* 1.995 and others, which had to deal in ordaining Presbyters. We must therefore of necessity make this demand, whether the Church, lacking such as the Apostle would have chosen, may with good conscience take out of such as it hath in a meaner degree of fitness, them that may serve to per∣form the service of publick Prayer, to minister the Sacraments unto the Peo∣ple, to solemnize Marriage, to visit the Sick, and bury the Dead, to instruct by reading, although by Preaching they be not as yet so able to benefit and feed Christ's flock. We constantly hold, that in this case the Apostles Law is not broken. Here∣quireth more in Presbyters than there is found in many whom the Church of Eng∣land alloweth. But no man being tyed unto impossibilities, to do that we can∣not we are not bound. It is but a stratagem of theirs therefore, and a very indi∣rect practise, when they publish large declamations to prove that Learning is re∣quired in the Ministry, and to make the silly people believe that the contrary is maintained by the Bishops, and upheld by the Laws of the Land; whereas the question in truth is not whether Learning be required, but whether a Church, where∣in there is not sufficient store of Learned men to furnish all Congregations, should do better to let thousands of Souls grow savage, to let them live without any pub∣lick service of God, to let their Children dye unbaptised, to with-hold the bene∣fit of the other Sacrament from them, to let them depart this World like Pagans, without any thing, so much as readd unto them, concerning the way of life, than, as it doth in this necessity, to make such Presbyters as are so farr forth sufficient, al∣though they want that ability of Preaching which someothers have. In this point therefore we obey necessity, and of two evils we take the less; in the rest a publick utility is sought, and in regard thereof some certain inconveniencies tolerated, be∣cause they are recompenced with greater good. The Law giveth liberty of Non-re∣sidence for a time to such as will live in Universities, if they faithfully there labour to grow in knowledge, that so they may afterwards the more edifie and the better instruct their Congregations. The Church in their absence is not destitute, the Peoples salvation not neglected for the present time, the time of their absence is in the intendment of Law bestowed to the Churches great advantage and benefit, those necessary helps are procured by it, which turn by many degrees more to the Peoples comfort in time to come, than if their Pastours had continually abidden with them. So that the Law doth hereby provide in some part to remedy and help that evil which the former necessity hath imposed upon the Church. For compare two men of equal meanness, the one perpetually resident, the other absent for a space, in such sort as the Law permitteth. Allot unto both some nine years continu∣ance with Cure of Souls. And must not three years absence in all probability and likelihood make the one more profitable than the other unto God's Church, by so much as the increase of his knowledge, gotten in those three years, may adde unto six years travel following? For the greater ability there is added to the instrument, wherewith it pleaseth God to save Souls, the more facility and expedition it hath to work that which is otherwise hardlier effected. As much may be said touching

absence granted to them that attend in the families of Bishops; which Schools of gravity, discretion, and wisedom, preparing men against the time that they come to reside abroad, are, in my poor opinion, even the fittest places that any ingenious minde can with to enter into, between departure from private study and access to a more publick charge of Souls; yea no less expedient, for men of the best sufficien∣cy and most maturity in knowledge, than the very Universities themselves are for the ripening of such as be raw. Imployment in the Families of Noble-men, or in Princes Courts, hath another end, for which the self-same leave is given, not with∣out great respect to the good of the whole Church. For assuredly, whosoever doth well observe, how much all inferiour things depend upon the orderly courses and motions of those greater Orbes, will hardly judge it either meet or good, that the Angels assisting them should be driven to betake themselves unto other stations, although by nature they were not tyed where now they are, but had charge also elsewhere, as long as their absence from beneath might but tolerably be supplyed, and by descending their rooms above should become vacant. For we are not to dream in this case of any platform, which bringeth equally high and low unto Pa∣rish Churches, nor of any constraint to maintain at their own charge men suffici∣ent for that purpose; the one so repugnant to the Majesty and Greatness of Eng∣lish Nobility, the other so improbable and unlikely to take effect, that they which mention either of both, seem not indeed to have conceived what either is. But the eye of Law is the eye of God, it looketh into the hearts and secret dispositions of men, it beholdeth how far one star differeth from another in glory, and, as mens several degrees require, accordingly it guideth them; granting unto principal Per∣sonages priviledges correspondent to their high Estates, and that not onely in Ci∣vil, but even in Spiritual Affairs, to the end they may love that Religion the more, which no way seeketh to make them vulgar, no way diminisheth their dignity and greatness, but to do them good doth them honour also, and by such extraordina∣ry favours teacheth them to be in the Church of God the same which the Church of God esteemeth them, more worth than thousands. It appeareth therefore in what respect the Laws of this Realm have given liberty of non-residence to some, that their knowledge may be increased, and their labours by that mean be made after∣wards the more profitable to others, left the Houses of Great-men should want that daily exercise of Religion, wherein their example availeth as much, yea many times peradventure more than the Laws themselves, with the common sort. A third thing respected both in permitting absence, and also in granting to some that liber∣ty of addition or plurality, which necessarily inforceth their absence, is a meer both just and conscionable regard, that as men are in quality, and as their services are in weight for the publick good, so likewise their rewards and encouragements by special priviledge of Law might somewhat declare how the State it self doth accept their pains, much abhorring from their bestial and savage rudeness, which think that Oxen should onely labour, and Asses feed. Thus to Readers in Universities, whose very Paper and Book-expences, their antient allowances and stipends at this day do either not, or hardly sustain; to Governours of Colledges, lest the great over∣plus of charges necessarily inforced upon them, by reason of their place, and very slenderly supplyed, by means of that change in the present condition of things, which their Founders could not fore-see; to men called away from their Cures, and imployed in weightier business, either of the Church or Common-wealth, because to impose upon them a burthen which requireth their absence, and not to release them from the duty of Residence, were a kinde of cruel and barbarous in∣justice; to Residents in Cathedral Churches, or upon Dignities Ecclesiastical, foras∣much as these being rooms of greater Hospitality, places of more respect and con∣sequence than the rest, they are the rather to be furnished with men of best qua∣lity, and the men for their qualities-sake, to be favoured above others: I say unto all these, in regard of their worth and merit, the Law hath therefore given leave while themselves bear weightier burthens, to supply inferiour by deputation; and in like consideration partly, partly also by way of honour to Learning, Nobility and Authority permitteth, that men which have taken Theological degrees in Schools, the Suffragans of Bishops, the Houshold-Chaplains of men of Honour, or in great

Offices, the Brethren and Sonnes of Lords Temporal, or of Knights, if God shall move the hearts of such to enter at any time into Holy Orders, may obtain to themselves a faculty or licence to hold two Ecclesiastical Livings, though having Cure; any Spiritual Person of the Queens Councel, three such Livings; her Chaplains, what number of promotions her self in her own Princely wisedom thinketh good to be∣stow upon them. But, as it fareth in such cases, the gap which for just considera∣tions we open unto some, letteth in others through corrupt practises, to whom such favours were neither meant, nor should be communicated. The greatness of the Harvest, and the scarcity of able Work-men hath made it necessary, that Law should yield to admit numbers of men but slenderly and meanly qualified. Hereup∣on, because whom all other worldly hopes have forsaken, they commonly reserve Ministerial Vocation, as their last and surest refuge ever open to forlorn men; the Church that should nourish them, whose service she needeth, hath obtruded upon her their service, that know not otherwise how to live and sustain themselves. These finding nothing more easie than means to procure the writing of a few lines to some one or other which hath authority; and nothing more usual than too much facility in condescending unto such requests; are often received into that Voca∣tion whereunto their unworthiness is no small disgrace. Did any thing more ag∣gravate the crime of Ieroboams prophane Apostasie, than that he chose to have his Clergy the scum and reffuse of his whole Land; Let no man spare to tell it them, they are not faithful towards God, that burthen wilfully his Church with such swarms of unworthy Creatures. I will not say of all degrees in the Ministry, that which Saint Chrysostom doth of the highest,* 1.996 He that will undertake so weighty a charge, had need to be a man of great understanding, rarely assisted with Divine grace, for integrity of manners, purity of life, and for all other vertues, to have in him more than a man; But surely this I will say with Chrysostom, We need not doubt whether God be highly displeased with us, or what the cause of his anger, is, if things of so great fear and holiness at are the least and lowest duties of his service, be thrown wilfully on them whose not onely mean, but bad and scandalous quality doth defile whatsoever they handle. These eye-sores and blemishes, in continual attendants about the Service of God's Sanctuary, do make them every day fewer that willingly resort unto it, till at length all affection and zeal towards God be extinct in them through a wearisom contempt of their Persons, which for a time onely live by Religion, and are for recompence, in fine, the death of the Nurse that feedeth them. It is not obscure, how incommodious the Church hath found both this abuse of the liberty, which Law is enforced to grant; and not onely this, but the like abuse of that favour also, which Law in other considerations already mentioned, affordeth toucheth Residence and plurality of Spiritual Livings. Now that which is practised corruptly to the detriment and hurt of the Church, against the purpose of those very Laws, which notwithstanding are pretended in defence and justification thereof, we must needs acknowledge no less repugnant to the grounds and principles of Common right, than the fraudulent pro∣ceedings of Tyrants, to the principles of just Soveraignty. Howbeit not so those special priviledges which are but instruments wrested and forced to serve malice. There is in the Patriark of Heathen Philosophers this Precept, a 1.997 Let us Husbandman nor no Handy-craftsman be a Priest. The reason whereupon he groundeth, is a max∣im in the Law of Nature•• It importeth greatly the good of all men that God be re∣verenced, with whose honour it standeth not that they which are publickly imploy∣ed in his service should live of base and manuary Trades. Now compare herewith the Apostle's words, b 1.998 Ye know that these hands have ministred to my necessities, and them that are with me. What think we? Did the Apostle any thing opposite herein, or repugnant to the Rules and Maxims of the Law of Nature? The self-same rea∣sons that accord his actions with the Law of Nature, shall declare our Priviledges and his Laws no less consonant. Thus therefore we see, that although they urge very colou∣rably the Apostles own Sentences, requiring that a Minister should be able to divide rightly the Word of God, that they who are placed in Charge should attend unto it themselves, which in absence they cannot do, and that they which have divers Cures must of necessity be absent from some, whereby the Law Apostolick seemeth ap∣parently broken, which Law requiring attendance cannot otherwise be understood,

than so as to charge them with perpetual Residence: Again, though in every of these causes, they infinitely heap up the Sentences of Fathers, the Decrees of Popes, the an∣tient Edicts of Imperial authority, our own National Laws and Ordinances prohibit∣ing the same, and grounding evermore their Prohibitions, partly on the Laws of God, and partly on reasons drawn from the light of Nature, yet hereby to gather and in∣ferr contradiction between those Laws which forbid indefinitely, and ours which in certain cases have allowed the ordaining of sundry Ministers, whose sufficiency for Learning is but mean; Again, the licensing of some to be absent from their Flocks, and of others to hold more than one onely Living which hath Cure of Souls, I say, to con∣clude repugnancy between these especial permissions, and the former general prohi∣bitions, which set not down their own limits, is erroneous, and the manifest cause thereof ignorance in differences of matter which both sorts of Law concern. If then the considerations be reasonable, just and good, whereupon we ground whatso∣ever our Laws have by special right permitted; if onely the effects of abused Pri∣viledges be repugnant to the Maxims of Common right, this main foundation of repugnancy being broken, whatsoever they have built thereupon falleth necessa∣rily to the ground. Whereas therefore, upon surmise, or vain supposal of oppo∣sition between our special, and the principles of Common right, they gather that such as are with us ordained Ministers, before they can Preach, be neither lawfull, because the Laws already mentioned forbid generally to create such, neither are they indeed Ministers, although we commonly so name them, but whatsoever they execute by vertue of such their pretended Vocation is void•• that all our grants and tolerations, as well of this as the rest, are frustrate and of no effect; the Persons that enjoy them possess them wrongfully, and are deprivable at all hours; finally, that other just and sufficient remedy of evils there can be none, besides the utter abrogations of these our mitigations, and the strict establishment of former Ordi∣nances to be absolutely executed whatsoever follow: albeit the Answer already made in discovery of the weak and unsound foundation whereupon they have built these erroneous collections may be thought sufficient; yet because our desire is rather to satis∣fie, if it be possible, than to shake them off, we are with very good will contented to declare the causes of all particulars more formally and largely than the equity of our own defence doth require.

There is crept into the mindes of men, at this day, a secret pernicious and pestilent conceit, that the greatest perfection of a Christian man doth consist in discovery of o∣ther mens faults, and in wit to discourse of our own profession. When the World most abounded with just, righteous and perfect men, their chiefest study was the ex∣ercise of piety, wherein for their safest direction, they reverently hearkened to the Readings of the Law of God, they kept in minde the Oracles and Aphorismes of wis∣dom, which tended unto vertuous life; if any scruple of conscience did trouble them for matter of Actions which they took in hand, nothing was attempted before coun∣sel and advice were had, for fear left rashly they might offend. We are now more confident, not that our knowledge and judgement is riper, but because our desires are another way.

Their scope was obedience, ours is skill; their endeavour was reformation of life, * 1.999 our vertue nothing but to hear gladly the reproof of vice; they in the practice of their Religion wearied chiefly their knees and hands, we especially our ears and tongues. We are grown, as in many things else, so in this, to a kinde of intempe∣rancy, which (onely Sermons excepted) hath almost brought all other duties of Re∣ligion out of taste. At the least they are not in that account and reputation which they should be. Now, because men bring all Religion in a manner to the onely Of∣fice of hearing Sermons, if it chance that they who are thus conceited do imbrace any special opinion different from other men, the Sermons that relish not that opi∣nion, can in no wise please their appetite. Such therefore as preach unto them, but hit not the string they look for, are rejected as unprofitable; the rest as unlawful, and indeed no Ministers, if the faculty of Sermons want. For why•• A Minister of the Word should, they say, be able rightly to divide the Word. Which Apo∣stolick Canon many think they do well observe, when in opening the Sentences of holy Scripture, they draw all things favourably spoken unto one side; but whatsoe∣ver

is reprehensive, severe, and sharp, they have others on the contrary part whom that must always concern, by which their over-partial and un-indifferent proceeding, while they thus labour amongst the people to divide the Word, they make the Word a mean to divide and distract the People. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to divide aright, doth note in the Apostle's Writings, soundness of Doctrine onely; and in meaning stand∣eth opposite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the broaching of new opinions against that which is received. For questionless the first things delivered to the Church of Christ, were pure and sincere Truth. Which whosoever did afterwards oppugn, could not chuse but di∣vide the Church into two moyeties; in which division, such as taught what was first believed, held the truet part; the contrary side, in that they were teachers of novelty, etred. For prevention of which evil there are in this Church many singular and well devised remedies, as namely the use of subscribing to the Articles of Religion be∣fore admission of degrees to Learning, or to any Ecclesiastical Living, the custom of reading the same Articles, and of approving them in publick Assemblies wheresoever men have Benefices with Cure of Souls, the order of testifying under their hands allowance of the Book of Common-Prayer, and the Book of ordaining Ministers; finally, the Discipline and moderate severity which is used either in other wise cor∣recting or silencing them that trouble and disturb the Church with Doctrines which tend unto Innovation; it being better that the Church should want altoge∣ther the benefit of such mens labours, than endure the mischief of their inconfor∣mity to good Laws; in which case, if any repine at the course and proceedings of Justice,* 1.1000 they must learn to content themselves with the answer of M. Curius, which had sometime occasion to cutt off one from the Body of the Common-wealth: in whose behalf because it might have been pleaded that the party was a man ser∣viceable, he therefore began his judicial sentence with this preamble, Non esse open Reip. to cive qui parers nescires; The Common-wealth needeth men of quality, yet never those men which have not learned how to obey. But the wayes which the Church of England hath taken to provide that they who are Teachers of others may do it soundly, that the Purity and Unity as well of antient Discipline as Doctrine may be upheld, that avoiding singularities, we may all glorifie God with one heart and one tongue, they of all men do least approve, that do most urge the Apostle's Rule and Canon. For which cause they alledge it not so much to that purpose, as to prove that unpreaching Ministers (for so they term them) can have no true nor law∣ful calling in the Church of God. Sainst Augustine hath said of the will of man, that simply to will proceedeth from Nature, but our well-willing is from Grace. We say as much of the Minister of God publickly to teach and instruct the Church, is necessary in every Ecclesiastical Minister; but ability to teach by Sermons is a Grace which God doth bestow on them whom he maketh sufficient for the commendable dis∣charge of their duty.* 1.1001 That therefore wherein a Minister differeth from other Chri∣stian men, is not as some have childishly imagined, the sound-preaching of the Word of God, but as they are lawfully and truly Governours to whom authority of Regi∣ment is given in the Common-wealth, according to the order which Polity hath set, so Canonical Ordination in the Church of Christ is that which maketh a lawful Minister, as touching the validity of any Act which appertaineth to that Vocation. The cause why Saint Paul willed Timothy not to be over-hasty in ordaining Ministers, was (as we very well may conjecture) because imposition of hands doth consecrate and make them Ministers, whether they have gifts and qualities fit for the laudable discharge of their Duties or no. If want of Learning and skill to preach did frustrate their Vocation, Ministers ordained before they be grown unto that maturity should receive new Ordination, whensoever it chanceth that study and industry doth make them afterwards more able to perform the Office; than which what conceit can be more absurd? Was not Saint Augustine himself contented to admit an Assistant in his own Church, a man of small Erudition, considering that what he wanted in know∣ledge was supplyed by those vertues which made his life a better Orator, than more Learning could make others whose conversation was less Holy? Were the Priests, fithence Moses, all able and sufficient men, learnedly to interpret the Law of God? Or was it ever imagined, that this defect should frustrate what they exe∣cuted, and deprive them of right unto any thing they claimed by vertue of their

Priesthood? Surely, as in Magistrates, the want of those Gifts which their Office ne••deth, is cause of just imputation of blame in them that wittingly chuse unsuffi∣cient and unfit men when they might do otherwise, and yet therefore is not their choyce void, nor every action of Magistracy frustrate in that respect: So whether it were of necessity, or even of very carelesnesse, that men unable to Preach should be taken in Pastours rooms; nevertheless, it seemeth to be an errour in them which think that the lack of any such perfection defeateth utterly their Calling. To wish that all men were so qualified, as their Places and Dignities require, to hate all sinister and corrupt dealings which hereunto are any lett, to covet speedy redress of those things whatsoever, whereby the Church sustaineth detriment, these good and vertuous desires cannot offend any but ungodly mindes. Notwithstanding, some in the true vehemency, and others under the fair pretence of these desires, have ad∣ventured that which is strange, that which is violent and unjust. There are which in confidence of their general allegations concerning the knowledge,* 1.1002 the Residence and the single Livings of Ministers, presume not onely to annihilate the solemn Or∣dinations of such as the Church must of force admit, but also to urge a kinde of uni∣versal proscription against them, to set down Articles, to draw Commissions, and almost to name themselves of the Quorum, for inquiry into mens estates and deal∣ings, whom at their pleasure they would deprive and make obnoxious to what pu∣nishment themselves list, and that not for any violation of Laws, either Spiritual or Civil, but because men have trusted the Laws too farr, because they have held and enjoyed the liberty which Law granteth, because they had not the wit to conceive as these men do, that Laws were made to intrap the simple, by permitting those things in shew and appearance, which indeed should never take effect, for as much as they were but granted with a secret condition to be put in practice, If they should be profitable and agreeable with the Word of God: which condition failing in all Mi∣nisters that cannot Preach, in all that are absent from their Livings, and in all that have divers Livings (for so it must be presumed, though never as yet proved) there∣fore as men which have broken the Law of God and Nature, they are depriveable at all hours. Is this the Justice of that Discipline whereunto all Christian Churches must stoop and sabmit themselves? Is this the equity wherewith they labour to re∣form the World? I will no way diminish the force of those Arguments whereupon they ground. But if it please them to behold the visage of these Collections in ano∣ther Glass, there are Civil as well as Ecclesiastical Unsufficiencies, Non residences, and Pluralities•• yea, the reasons which Light of Nature hath ministred against both, are of such affinity, that much less they cannot inforce in the one than in the other. When they that bear great Offices be Persons of mean worth, the contempt whereinto their authority growetha 1.1003 weakneth the sinews of the whole State. Notwithstanding, where many Go∣vernours are needful, and they not many, whom their quality cannot commend,b 1.1004 the penury of worthier must needs make the meaner sort of men capable: Cities, in the absence of their Governours, are as Ships want∣ing Pilots at Sea. But were it thereforec 1.1005 Justice to pu∣nish whom Superiour Authority pleaseth to call from home, or alloweth to be employed elsewhere? In com∣mitting d 1.1006 many Offices to one man, there are apparently these inconveniencies; the Common wealth doth lose the benefit of serviceable men, which might be trained up in those rooms; it is not easie for one man to discharge many mens duties well, in service of Warfare and Navigation, were it not the overthrow of whatsoever is undertaken, if one or two should in∣grosse such Offices, as being now divided into many hands, are discharged with admirable both perfection and expedition? Nevertheless, be it farr from the minde of any reasonable man to imagine, that in these considerations Princes ei∣ther ought of duty to revoke all such kinde of Grants, though made with very special respect to the extraordinary merit of certain men, or might in honour de∣mand of them the resignation of their Offices, with speech to this or the like

effect; For as much as you A. B. by the space of many years, have done us that faith∣ful service in most important affairs, for which we alwayes judging you worthy of much honour, have therefore committed unto you from time to time, very great and weighty Offices, which hitherto you quietly enjoy: we are now given to understand, that certain grave and learned men have found in the Books of antient Philosophers, divers Arguments drawn from the common light of Nature, and declaring the won∣derful discommodities which use to grow by Dignities thou heaped together in one; For which cause, at this present, moved in conscience and tender care for the Publick good, we have summoned you hither, to dis-possess you of those Places, and to depose you from those rooms, whereof indeed by vertue of our own Grant, yet against Reason, you are possessed. Neither ought you, or any other to think us rash, light, or inconstant, in so doing: For we tell you plain, that herein we will both say and do that thing which the noble and wife Emperour sometime both said and did, in a matter of fair less weight than this; Quod inconsultò semicus, consultò revocamus, That which we unadvi∣sedly have done, we advisedly will revoke and undo. Now for mine own part, the greatest harm I would wish them who think that this were consonant with equity and right, is, that they might but live where all things are with such kinde of Justice ordered, till experience have taught them to see their errour. As for the last thing which is incident into the cause whereof we speak, namely, what course were the best and safest whereby to remedy such evils as the Church of God may sustain, where the present liberty of Law is turned to great abuse, some light we may re∣ceive from abroad, not unprofitable for direction of God's own sacred House and Family. The Romans being a People full of generosity, and by nature courteous, did no way more shew their gentle disposition, than by easie condescending to see their Bond-men at liberty. Which benefit in the happier and better times of the Common-wealth, was bestowed for the most part as an ordinary reward of Vertue, some few now and then also purchasing freedom with that which their just labours could gain, and their honest frugality save. But as the Empire daily grew up, so the manners and conditions of men decayed, Wealth was honoured, and Vertue not cared for, neither did any thing seem opprobrious out of which there might arise commodity and profit, so that it could be no marvel in a State thus far degenerated, if when the more ingenious sort were become base, the baser laying aside all shame and face of honesty, did, some by Robberies, Burglaries, and prostitution of their Bodies, gather wherewith to redeem liberty; others obtain the same at the hands of their Lords, by serving them as vile Instruments in those attempts, which had been worthy to be revenged with ten thousand deaths. A learned, judicious, and polite Historian, having mentioned so soul disorders, giveth his judgment and censure of them in this sort:* 1.1007 Such eye-sores in the Common-wealth have occasioned many vertu∣ous mindes to condemn altogether the custom of granting liberty to any Bond-slave, for as much as it seemed a thing absurd, that a People which commands all the World should consist of so vile Reffuse. But neither is this the onely customs wherein the profi∣table inventions of former are depraved by later Ages; and for my self I am not of their opinion that wish the abrogation of so grosly used Customs, which abrogation might per∣adventure be cause of greater inconveniencies ensuing: but as much as may be I would rather advise that redress were sought, through the careful providence of Chief Ru∣lers and Over-seers of the Common-wealth, by whom a yearly survey being made of all that are manumissed, they which seem worthy might be taken and divided into Tribes with other Citizens, the rest dispersed into Colonies abroad, or otherwise disposed of, that the Common-wealth might sustain neither harm nor disgrace by them. The ways to meet with disorders growing by abuse of Laws, are not so intricate and secret, especially in our case, that men should need either much advertisement or long time for the search thereof. And if counsel to that purpose may seem needful, this Church (God be thanked) is not destitute of men endued with ripe judgment, whensoever any such thing shall be thought necessary. For which end, at this present, to propose any special inventions of my own, might argue in a man of my Place and Calling more presumption perhaps than wit. I will therefore leave it intire unto graver consideration, ending now with request onely and most earnest sute; first, that they which give Ordination, would, as they tender the very honour of Jesus

Christ, the safety of men, and the endless good of their own Souls, take heed, lest unnecessarily, and through their default the Church be found worse, or less furnish∣ed than it might be: Secondly, that they which by right of Patronage have power to present unto Spiritual Livings, and may in that respect much damnifie the Church of God, would, for the ease of their own account in that dreadful day, somewhat consider what it is to betray for gain the Souls which Christ hath redeemed with blood, what to violate the sacred Bond of Fidelity and Solemn promise, given at the first to God and his Church by them, from whose original interest together with the self-same Title of Right, the same Obligation of Duty likewise is descended: Thirdly, that they unto whom the granting of Dispensations is committed, or which otherwise have any stroke in the disposition of such Preferments as appertsin unto Learned men, would bethink themselves what it is to respect any thing either above or besides Merit, considering how hardly the World taketh it, when to men of commendable note and quality there is so little respect had, or so great unto them whose deserts are very mean, that nothing doth seem more strange than the one sort, because they are not accounted of, and the other because they are; it being every man's hope and expectation in the Church of God, especially that the onely purchace of greater rewards should be alwayes greater deserts, and that nothing should ever be able to plant a Thorn where a Vine ought to grow: Fourthly, that honourable Personages, and they, who by vertue of any principal Office in the Com∣mon-wealth are inabled to qualifie a certain number, and make them capable of fa∣vours or Faculties above others, suffer not their names to be abused, contrary to the true intent and meaning of wholsom Laws, by men in whom there is nothing no∣table besides Covetousness and Ambition: Fifthly, that the graver and wiser sort in both Universities, or whosoever they be, with whose approbation the marks and recognizances of all Learning are bestowed, would think the Apostle's caution against unadvised Ordinations not impertinent or unnecessary to be born in minde, even when they grant those degrees of Schools, which degrees are not gratia gratis da∣ta, kindnesses bestowed by way of humanity, but they are gratiae gratum sacientes, favours which always imply a testimony given to the Church and Common-wealth, concerning mens sufficiency for manners and knowledge; a testimony, upon the cre∣dit whereof sundry Statutes of the Realm are built; a testimony so far available, that nothing is more respected for the warrant of divers mens abilitie to serve in the affairs of the Realm; a testimony wherein if they violate that Religion wherewith it ought to be always given, and thereby do induce into errour such as deem it a thing uncivil to call the credit thereof in question, let them look that God shall re∣turn back upon their heads, and cause them in the state of their own Corporations to feel either one way or other the punishment of those harms, which the Church through their negligence doth sustain in that behalf: Finally, and to conclude, that they who enjoy the benefit of any special Indulgence or Favour which the Laws permit, would as well remember what in duty towards the Church, and in consci∣ence towards God they ought to do, as what they may do by using of their own advantage whatsoever they see tolerated; no man being ignorant that the cause why absence in some cases hath been yielded unto, and in equity thought sufferable, is the hope of greater fruit through industry elsewhere; the reason likewise wherefore plura∣lities are allowed unto men of note, a very soveraign and special care, that as Fathers in the antient World did declare the preheminence of priority in birth, by doubling the worldly portions of their first-born; so the Church by a course not unlike in assigning mens rewards, might testifie an estimation had proportionably of their Vertues,* 1.1008 according to the antient Rule Apostolick, They which excel in labour, ought to excel in honour; and therefore unless they answer faithfully the expecta∣tion of the Church herein, unless sincerely they bend their wits day and night, both to sow because they reap, and to sow so much more abundantly as they reap more abundantly than other men, whereunto by their very acceptance of such benignities they formally binde themselves; let them be well assured that the honey which they eat with fraud shall turn in the end into true gall, for as much as Laws are the sa∣cred Image of his wisedom who most severely punisheth those colourable and subtile crimes that seldome are taken within the walk of human Justice: I therefore con∣clude,

that the grounds and maxims of Common right whereupon Ordinations of Ministers unable to Preach, tolerations of absence from their Cures, and the multi∣plications of their Spiritual Livings are disproved, do but indefinitely enforce them unlawful, not unlawful universally and without exception; that the Laws which indefinitely are against all these things, and the Priviledges which make for them in certain cases are not the one repugnant to the other, that the Laws of God and Nature are violated through the effects of abused Priviledges; that neither our Or∣dinations of men unable to make Sermons, nor our dispensations for the rest, can be justly proved frustrate by vertue of any such surmised opposition between the special Laws of this Church which have permitted, and those general which are al∣ledged to disprove the same; that when Priviledges by abuse are grown in commo∣dious, there must be redress; that for remedy of such evils, there is no necessity the Church should abrogate either in whole or in part the specialties before mentioned; and that the most to be desired were a voluntary reformation thereof on all hands which may give passage unto any abuse.

Notes

• * 1.1

  True Religion is the Root of all true Ver∣tues, and the stay of all wel-ordered Com∣monweal••.
• a 1.2

  Psal. 144. 1. C. Th. lib. 16. lit. 2 Gaudere &c gioriare e•• fide semper volumus, sci∣ent •• magio rel••gionibus quaim officiio is labore cor∣poris, ••el su∣dore sos••ram rempublicam concineri.
• b 1.3

  Est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Mag••. Moral. lib. 1. cap. 1.
• c 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo de Dec. Pre∣cept.
• d 1.5

  2 Chro. 1••.6.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Ethic. lib. 1. cap. 2.
• * 1.7

  Eccles. 12. 10.
• * 1.8

  Wisd. 17.13.
• * 1.9

  Psal. 1. 3.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Arist. Ethic. lib. 1. cap. 10.
• * 1.11

  Cas. de Bell. G••••. lib. 6.
• * 1.12

  2. Wisd. 14.13.
• * 1.13

  1 Chro. 19. 17.
• * 1.14

  The most ex∣tream opposite to true Religi∣on, is affected Atheism.
• * 1.15

  Wisd. 3.21. Such things they imagine, and go astray, because their own wicked∣ness hath blinded them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Ethic. lib. 6. cap. 3.
• * 1.16

  Sus••n. vers. 9. They turned away their minde, and cast down their eyes, that they might not see Heaven, nor remember iust Iudgments.
• * 1.17

  Hat est sum∣ma delicti, nol∣le agnoscere quim ignora∣re non possi••. Cy••••. de Idol. Vanit.
• * 1.18

  2 Pet. 3.8. Jude, vers. 38.
• * 1.19

  ••••••. 3. 29.
• * 1.20

  Vos ••relera ••••m sli puus∣tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nos &c cogitare p••ecor•• est •• vos conscios rimetis, nos etiam co••••ci∣entiam sol••m, sine qua esse non possumus. Minu. Fel. in Or••av.
• * 1.21

  Summum presidium reg∣ni est justi••io ob apertos tu∣maltus, & re∣ligio o•• occul∣tos. Carda. de Sapien. lib. 3.
• * 1.22

  Of Superstiti∣on and the Roo•• thereof, either mis∣guided Zeal or ignorant Feat of Divine glory.
• * 1.23

  2 Chron. 20. 7. Abraham thy friend.
• * 1.24

  Wisd. 19. 11.
• * 1.25

  Mark 7.5.
• * 1.26

  Of the Redress of Superstiti∣on in Gods Church and concerning the question of this Book.
• a 1.27

  Rom. 12. 1
• b 1.28

  Luke 1. 23.
• * 1.29

  Four general Propositions demanding what which may reason∣a••ly be grant∣ed concern∣ing matters of Outward form in the exercise of true Religion. And fiftly, of a Rule not use nor rea∣sonable in those cases.
• * 1.30

  The First Pro∣position touching Judgment, what things are conveni∣ent in the outward pub∣lick ordering of Church Af∣fairs.
• * 1.31

  Iohn. 4. 24. Wisd. 6. 10. 1 Chron. 29. 19.
• * 1.32

  1 Chron. ••. 5.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Delectatio Domini in Ecclesia est. Ecclesia ver•• est imago Coe∣lestium Am∣bros. de in∣terpel Dan. Faci•• in terris opera coelo∣rum, Sidon Apol. Epist. lib. 6.
• * 1.34

  The Second Proposition.
• * 1.35

  Wisdom 4. 9.
• * 1.36

  Job 10 12.
• * 1.37

  Deut ••2.7.
• * 1.38

  Arist. Eth. 6. cep. 1••.
• a 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greger. N••z. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bas•• de Spirit. Sanct. cap. 7.
• b 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bas•• de Spirit Sanct. cap 7.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Ethie. 2. c 9. Modici nulla sere ratio ha∣beri soler. Tiraquel de jud. in reb. exig cap. 10.
• * 1.42

  The Third Proposition.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo. pag. 31.
• * 1.44

  T. C. lib. 3. pag. 191.
• a 1.45

  Eccles. 4. 9.
• b 1.46

  Basil. Ep. 68. ••. 8. c. Quae Contra. Turpis est omnis pa••s u••iverio suo non congra∣ca••.
• c 1.47

  R. Ismael in Cap. Pa••.
• d 1.48

  Cassian de Incarn. l. 2. c. ••.
• * 1.49

  The Fourth Proposition.
• * 1.50

  Numb. 31.••••.
• * 1.51

  Necessitas, quicqaul coe∣git defen••it ••ence. Con∣••ro••. lib. 2.
• * 1.52

  Acts 27. 30.
• * 1.53

  Luke 6. 4.
• * 1.54

  Cause necessi∣tatis & 〈…〉〈…〉 aequipa. ••••n••ur inju∣re. Ab Paner. ad ••••w super. nu. 15 de•• eb. Eccles. non a••••cu.
• * 1.55

  〈…〉〈…〉 Arist. Ech. l. 1. c. 7.
• * 1.56

  The Rule of Mens in state spirits not safe in these Cases to be followed.
• * 1.57

  Places for the Publick ser∣vice of God.
• a 1.58

  Gen. 3. 8.
• b 1.59

  Gen. 4.3.
• c 1.60

  Gen. 13.4
• d 1.61

  22. 1.
• e 1.62

  21.33.
• f 1.63

  Exod. 2••.
• g 1.64

  Deut. 12. 5.
• h 1.65

  2 Chron. 3.1.
• i 1.66

  2 Chron. ••.7. Psalm 132. 5.
• * 1.67

  1 Chron. 25.5.
• * 1.68

  1 Chron. 29.3.
• * 1.69

  Ier. ••. 14. Agg•• 2. 4.
• * 1.70

  Act. ••. 19. & 8. ••. & 9. 46.
• * 1.71

  1 Chron. 29. 17. 18.
• * 1.72

  The solemni∣ty of erecting Churches condemned by ••a••. p. 130. The hollow∣ing and dedi∣cating of them scorned, p. 141.
• * 1.73

  Dur••n•• l. ratio∣nal. lib. 1. cap. 6. & de con∣seer. d. 1. c. tabernaculum Greg. Mog. lib. 10. epist. 12. & lib. ••. epist. 71. & 1. •• epist. 63.
• a 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greg. Nazia••. orat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.75

  Vide Euseb. de vitu Con∣stant. l. 1. c. 41. 13 64. 44
• c 1.76

  Athanasius Apol ad Con∣stanti••••.
• * 1.77

  Exod. 40.34. 1 ••eg. 8. 11.
• * 1.78

  Exod 40. 9.
• * 1.79

  1 Reg. 8.
• * 1.80

  Levit. 16. 2. The place na∣med holy.
• * 1.81

  Ezr. 6. 16.
• * 1.82

  Matth. 21. 13.
• * 1.83

  Ier. ••••. 24.
• * 1.84

  Mark. 11. 16.
• * 1.85

  Levit. 29. ••.
• * 1.86

  1 Cor. 11. 22.
• * 1.87

  Per ••unia••
• * 1.88

  Of the names whereby we distinguish our Churches.
• * 1.89

  •• From K••••••n and Kyre, and by adding let∣ters of aspira∣tion, Chyich.
• (h) 1.90

  Vid. Sac. l 1 c. 16. Ecclis. 4. 6. 30 Mist. Trip. l. 41. 11.
• * 1.91

  V. Aug. l ••. de civ. Dei, c. 27. l. 12 c. 10. Epi. 49. at Deogr••. The duty which Chri∣stian men per∣formed in keeping ••••st∣valdodicariuns S. Basil term∣eth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ac∣knowledging the sence to have been withall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Basil. in Pi••. 114.
• * 1.92

  Acts 28. 11.
• * 1.93

  Dan. 4. 5. Vide Scal. de emendar. temp. l. 6. p. 277.
• * 1.94

  Of the fashion of our Churches.
• * 1.95

  The sumptu∣ousness of Churches.
• * 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Eth. l 4. c 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo. Jud.
• a 1.97

  Folis, ••he∣saari im peria∣lis quarto••, compica••us sacrorum va∣sorum pr••••la; En inqui•• qua∣libus vasis mi∣nistrative Ha ••i•• alios The••••a er. h••l. Eccles l. 3. c. 12.
• b 1.98

  Eccles. 39. 34.
• c 1.99

  ••gge. 2.5. 10
• d 1.100

  Minu••. •••••• in Oc••a••.
• * 1.101

  Euseb. l. 8. c. ••.
• * 1.102

  Euseb. l. 8. c. 8.
• * 1.103

  Euseb. l. 10. c. ••.
• * 1.104

  1 Chron. 28. 14.
• * 1.105

  2 Chron. 2. ••.
• * 1.106

  Matth 6. 29.
• * 1.107

  Malac. ••. 8.
• * 1.108

  Ad Nepotian. de vira Cle••••.
• * 1.109

  Ad Demetr. Epist. 12. ad Gaudentium.
• * 1.110

  What Holiness and Vertue we ascribe to the Church, more than other places.
• * 1.111

  Exhort. ad bap••. •• p••enitent.
• * 1.112

  Psal. 96.9.
• * 1.113

  Their pre∣tence that would have Churches ut∣terly rozed.
• a 1.114

  Psal. 137. 7.
• b 1.115

  Deut. 12.2.
• c 1.116

  2 Chron. 17. 6. 2 Chron. 29. 2. Chron. 3.
• a 1.117

  Isa. 8. 21.4. 20. Hos. 14.4. Isa. 41. 24.
• b 1.118

  Psal. 115. ••. ••1. 13. Rom. 1. 24.
• c 1.119

  Judic. 6.13.
• d 1.120

  Apoc. 21.8. Isa. ••. 21.
• e 1.121

  Acts 14. 14.
• f 1.122

  Deut. 28. 20.
• g 1.123

  Jer. 2. 17.
• * 1.124

  Deut. 12. 2.
• * 1.125

  Deut. 1••. 4, 5.
• * 1.126

  Of publick teaching, or preaching, and the first kind there∣of, Catechising.
• a 1.127

  Contraria for••a in quibut homines sibi intecem op∣punannar secundum exercitia & desideria & opiniones ••unla provenlunt exignoranth: sicut c••cus ex p••••∣vatione sui visu•• vagatur ubique & laeditur. Scientio veriratis rollit hominum iaimidria•• & adlum. Hee promisit sancte Theologia dicens, Habitabit agnus cum lupo. Et olsig••at rarionem, ••eple••a est terra sapiendo Domini. ••••set AEgpt, in Mo••. Honnebuch. lib. 3. cap. 12.
• * 1.128

  Luc. 8.39.
• * 1.129

  Vide Terrol. de praset. advers her.
• * 1.130

  The Jews, Catech. called Letach, Tob.
• b 1.131

  Inciplen••i∣bus brev. ùs. ac simpliciàs tra∣di praecepra ••••gs convenit. Aut enim difficaltate institutionis tam numeros•• at que per••lexe dete••reri solenu aureo rempore quo prae∣cipuè alenda ingenia atque indulgentis quadam enutrienda sunt, asperiorum rerum tractaru atter antur. Fab. proam l. 1. Inci∣••ienrihon no••••is exponers in••o populi Romani, i••a videntur posse ••r adi commodissum••, si primo leri aesimplici vi••, post deinde ••digentissima arque exoctissima interpretatione singula tralantar. Alinqui si station ah laitio rudem ad huc & infermu•• ••ni∣••••g••o lahore ej••, supe etiam dissien••ia (quae pletumque juvenes averti••) ••en•••• ad •••••• perdutemus, ad quod leviore via du∣ctus sine magno lahore & sine ulla diffidentia me••rius perduci pornif••et. Institus. Impur. l. ••. ••it 1.
• * 1.132

  Vide ••••uff. in Symb.
• * 1.133

  Tert. de poe∣niteur. A•• alius est ti••∣ctis Christus? Alius audien∣tibus? Audi∣entes optare intinctionem 〈…〉〈…〉 pr••••su∣mere apor••••re. Cyprian. Epist. 17. l. 3. Audientibus vigilantia vestea non di sit. Rupert de divin. offic. lib. 4. cap. 18. Au∣diens quisqueregulam filei. Catechumenus dicitur. Catechumenus namque Auditor interpretatur.
• * 1.134

  Of Preaching, by reading publickly the Books of holy Scripture; and concerning supposed un∣tru hs in those Translations Scripture which we al∣low to be read, as also of the choyce which we make in read∣ing.
• a 1.135

  Acts 15. 21.
• * 1.136

  Psal. 105 28.
• k 1.137

  Luke 5. 6, 7.
• l 1.138

  John 1••. 21.
• a 1.139

  Matth. 5 1.
• b 1.140

  Matth. 3. 6.
• c 1.141

  Exod. 10. 24.
• d 1.142

  The Gospel as the second Sunday after Easter, and on the twentieth after Trinity.
• e 1.143

  John 10.1••. Matth. 21 1.
• f 1.144

  T. C. l. 2. p. 381. Although it be very con∣venient which is used in some Chur∣ches, where before Prea∣ching time the Church assembled hath the Sor∣preres read; yet neither is this, nor any other O••ler•••• bare Publick reading in the Church necessary had.
• g 1.145

  Aug. de Civ. Dei. l. 22. c. 8. F••••o silentio, Scriprorarum suat lecta divine solennia. That for several times several pieces of Scripture were read as part of the Service of the Greek Church and Fathers thereof in their sundry Homilles and other Writings do all testifie the like Order in the Syrian Churches, is clear by the very inscriptions of Chapters throughout their Translation of the New Testament. See the Edition at Vienna, Par•• and A••thrup.
• * 1.146

  Of Preaching by the Pub∣lick reading of other pro∣fitable instru∣ctions; and concerning Books Apo∣cryphal.
• a 1.147

  T. C. l. 1. p 196. Neither the Homiles nor the Apocry∣pha are at all to be read in the Church. Wherein, first, it is good to consider the Order which the Lord kept with his People in times past, when he command∣ed, Exod. 30. 25. that no Vessel nor no instrument, ei∣ther Besome or Flesh-hook, or Pan, should once come into the Temple, but those only which were sanctified and set apart for that use. And in the Book of Numbers he will have no other Trumpets blown to call the Peo∣ple together, but those only which were set apart for that purpose. Numb. 10.2.
• * 1.148

  T. C. l. 1 p. 157. Besides this, the Policy of the Church of God is times past is to be followed, &c.
• b 1.149

  Acts 13. 15. Acts 15. 21.
• c 1.150

  Justin Apol. 2. Origen. Hom. 1. super Exod. •• in Judie.
• d 1.151

  Concil. La∣••d. c. ••9.
• e 1.152

  Concil. Va∣sens. 2.
• f 1.153

  Concl. Co∣••on. par. 2.
• g 1.154

  Ex. 30. 25. 32.
• h 1.155

  Exod. 40.15
• i 1.156

  Numb. 10.2.
• k 1.157

  Exod. 27. 3. & 30. 36,27, 28.
• l 1.158

  T. C. l. 1. p. 197. The Lord would by these Rudi∣ments and P••dagogies teach, that he would have nothing brought into the Church but that which he had appointed.
• m 1.159

  Esias Thesh. in veron Pa∣t••r.
• n 1.160

  Acts 15.21.
• o 1.161

  Acts 13. 15
• p 1.162

  T. C. l. 1. 197. This Practice continued still in the Churches of God after the Apostles times, as may ap¦pear by the second Apology of Iustin Martyr. Idem, p. 198. It was decreed in the Councel of Laodicea, that nothing should be read in the Church but the Canoni∣cal Books of the Old and New Testament. After∣wards, as corruptions grew in the Church, the read∣ing of Homilies and of Martyrs lives was permitted. But, besides the evil success thereof, that Use and Cu∣stom was controlled, as may appear by the Councel of Collin, albeit otherwise Popish. The bringing in of Homilies and Martyrs lives, hath thrust the Bible clean out of the Church, or into a Corner.
• * 1.163

  The Apoca∣lyps.
• a 1.164

  T. C. l. 2. p. 381. It is untrue, that simple reading is necessary in the Church. A number of Churches which have no such Order of simple reading, cannot be in this point charged with the breach of God's Command∣ment, which they might be, if simple reading were neces∣sary. [By simple reading he meaneth the Custom of bare Reading more than the Preacher at the same time expoundeth unto the People.]
• b 1.165

  Colmus ad divina∣rum literarum commemorationem. Tertul. Apol. p. 692.
• c 1.166

  Judaicorum Historiarum libri readiri sunt ab Apostolis legendi in Ecclestis. Orig. in Jos. Hom. 15.
• d 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iustin. Apol. 2. p. 162. Factum est ut iste die Dominica, Pro∣phetica lectione jam lecta, ante astate adslance, qui le∣ctionem S. Pauli proferret, be••isimus Autistes Am∣brestus, &c. Sulp••. Sever. l. 3. de vita S. Mart.
• e 1.168

  Vi∣de Concil. V••s. ••. habitum an. Dom. 444. tom. Concil. 2. p. 19. Item Synod. La••d. c. 16. Cypr. l. 2. epist. 5. & l. 4. epist. 5. Amb. l. 1. Offic c. ••. & epist. 75. & lib. de Helio arque jejunio, cap. 20.
• * 1.169

  Just. quaest. 101.
• * 1.170

  August. quaest. 33. in Num.
• * 1.171

  W••s. St••ab. de rebes Ec∣siast. cap. 22.
• * 1.172

  ••eron. in ••rol••g. Gale∣at.
• * 1.173

  Ruffinus in Symbol. A∣post. apud Cypr.
• a 1.174

  V••le Gelas. decree. non. Concil. 2. p. 532.
• b 1.175

  Cires An. Dom. 366.
• c 1.176

  Concil Car∣••••ag. 3. c. 47. Prae••e•• S••i∣p•••• as Cano∣•••• c••s nihil in Ecclesis liga∣tur su•• nomi∣ne Divinarum scriprerarum Cire•• An. Dom. 401.
• d 1.177

  Concil. Vasen. •• habitum An. Dom. 444. tom. Con∣cil. p. 19. Si Presbyter, ali qua infirmira∣prehibente, pee se••psum non potuerit praeli••are: ••anctorum Partum Homi∣lly à Diaconi¦bus reciten∣tur.
• e 1.178

  Concil. Car••∣tlug. 3. Can. 13. & Greg. Tu••on de gloris in••e••. ca. 16. & ••a∣dria epist. ad Coral. Magu.
• f 1.179

  Gelas. c••e•• An. Do. 432. to Concil. p. 451.
• g 1.180

  Concil. Co∣••on. celebra••. An. Dom. 1535 pa••••a. cap. 5. Melch. Can. ••ocor. theol. lib. 1••. Vir. de tr••d. ••••se. lib. 5.
• h 1.181

  In cremum ••ar••a••heum sicliterrum•• qui conceptus propitus ••a∣trum desiai••i onibus ante∣podunt. c. ••nde Relig∣••o. In Extra.
• * 1.182

  Hieron. praes. ad libros ••a∣lom. Aug de p••••••d. Sanct.
• * 1.183

  l. 1. c. 14. Praefat. gloss. ord. & Lyr. ad pr••••. Hie∣ron. in Iob.
• * 1.184

  T. C. l. 2. p. 400, 401.
• * 1.185

  ••••arm. Conses. sect. 1. ••d. con. art. 6. Lu∣bert. de pin∣cip. Christ. doug••. L•••••• ••.
• a 1.186

  The Lib•••• of Metaphys. School p. art. 34.
• b 1.187

  Joseph. cent. App. lib. 1.
• c 1.188

  Epist. in An••y••or. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.189

  Prael. ad lib. Eccles.
• * 1.190

  Of Preaching by Sermons•• and whether Sermons be the only u••••ll∣nary way of Teaching, whereby men are brought to the saving knowledge of Gods Truth.
• a 1.191

  Paraenet. ad Gent. p. 17.
• b 1.192

  Concil Va∣••i••. 2. c 2.
• c 1.193

  Concil. Tol. 4 cap. 11.
• d 1.194

  Rupert. de Divin. Offic. l. 1. c. 12, 13. Isid. de Ec∣cles. Offic. l. 1. c. 10.
• e 1.195

  The libel of School. part. 11 T. C. lib. 2. pag. 388. Saint Paul's Writing is no more Preach∣ing, than his Pen or his Hand is his Tongue: see∣ing they can∣not be the same, which cannot be made by the same Instruments.
• f 1.196

  Evangelizo manu & scrip∣tione. Rainol. de Rom. Ec∣cles. Idolola. praef. ad Co. Essex.
• g 1.197

  John 6.46. Mat. 16 17. 2 Cor. 4. 6. 1 Cor. 12. 3•• Acts 16. 14.
• * 1.198

  What they at∣tribute to Sermons on∣ly, and what we to Read∣ing also.
• * 1.199

  2 Thes. •• 27. Colos. ••.16.
• * 1.200

  John. 5. 39. Isa. 8. 22.
• a 1.201

  T. C. l. 2. p. 376, 377, 395.
• b 1.202

  Pag. 3. 8.
• c 1.203

  Pag. 383.
• * 1.204

  2 Chro. ••••.16
• * 1.205

  2 Chro. 34.3.
• * 1.206

  Deut. 31. 13.
• * 1.207

  Luke 16. 29.
• * 1.208

  Exod. 14.7.
• * 1.209

  John 20. 31.
• * 1.210

  Prov. 1. 2,3,4. Rom. 1. 16. 2 Tim. 3. 15.
• * 1.211

  T. C. l. 2. p. 376.
• a 1.212

  T. C. l. r. p. 375.
• b 1.213

  1 Cor. 1.21.
• c 1.214

  Rom. 10.14.
• d 1.215

  Apologet. c. 18. in finc.
• e 1.216

  This they did in a tongue which to all learned men amongst the Heathens, and to a great part of the simplest was familiarly known: as ap∣peareth by a supplication offered unto the Emperor Iustinian, wherein the Jews make request that it might be law∣ful for them to read the Greek Trans∣lations of the 70. Interpre∣ters in their Synagogues, as their Cu∣stom before had been. Anthem. 145. Cel. 10. incipit. AEqaum sanc.
• f 1.217

  I•• the Apostle u••eth the went 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.218

  ••. c. ••. ••. p. 373. This sayle of Readers. The Bishops more than beggerly Pre∣se••ts. Those Rascal Ministers.
• b 1.219

  T C. l. a. p. 37.
• c 1.220

  John 3. 39.
• d 1.221

  Gal. 1. 9.
• * 1.222

  1. Tim. 3 16.
• * 1.223

  Heb. 4. 12.
• a 1.224

  T. C. l 2. p. 381.
• b 1.225

  Prov. 29.18.
• c 1.226

  T. C. l. a. p. 379.
• d 1.227

  2 Cor. 2.16.
• e 1.228

  2 Tim. 2 15.
• f 1.229

  Matth 16.19.
• g 1.230

  1 Cor. 3. 6.
• h 1.231

  T. C. l. 2. p. 380. No Salvation to be looked for, where no Preaching is
• i 1.232

  •• C. C. l. 2. p. 364.
• * 1.233

  T. C. l. 2. p. 395.
• * 1.234

  Deut. 31. 13.
• a 1.235

  De Eccles. Offic l. 1. c. 10.
• b 1.236

  Psal. 1. 2.
• c 1.237

  Psal. 119. 16.
• d 1.238

  Aug. in Ps. ••6.
• e 1.239

  Cyprian, 1. 2. Epist. 5. Le∣ctor personat verba subli∣mia Evangeli∣um Christi 1. g's a frotti∣bus conspiei∣tur, cum giu∣dio fraternita∣tis auditur.
• f 1.240

  Psal. 119. 33, 35.
• * 1.241

  T. C. l. 2. p. 383. 384, 392.
• * 1.242

  Acts. ••. 31.
• * 1.243

  Apoc. 1 3.
• * 1.244

  T. C. l. 2. p. 353. p. 373.
• * 1.245

  Pag. 364. 375. 382, 383, 384.
• * 1.246

  Pag. 392.
• * 1.247

  Pag. 364.
• a 1.248

  Ecclus 51. 26.27. Matth. 12. ••••.
• b 1.249

  1 Tim. 1. 3. Rom. 14. 1. 1 Thes. 3. 10.
• c 1.250

  Matth. 5. 6.
• d 1.251

  Phil. 1. 6. 1 Pet. 5. 10. Matth. 3. 9.
• e 1.252

  1 Thes. 4. 18. Pet. 10. ••4. Jude vers. 20. 1 Per. 4. 10.
• f 1.253

  Luke 11. 31.
• * 1.254

  T. C. l. 2. p. 381.
• * 1.255

  T. C. l. 2. p. 372.
• a 1.256

  T. C. l. 2. p. 38.
• b 1.257

  Complaint of the Com∣min•• ••••.
• c 1.258

  Dr. Som••••, Painter. p.21.
• d 1.259

  T. C. lib. 2. pag. 335.
• * 1.260

  Of Prayer.
• a 1.261

  Ose. 14. 3.
• b 1.262

  Revel. 5. 8.
• c 1.263

  Acts. 10. 4.
• * 1.264

  Rom. 1. 9. 1 Thes. 5. 17. Luke 18. 1.
• * 1.265

  1 Sam. 12. 23.
• * 1.266

  Dan. 9. 20. Acts 10. 13.
• * 1.267

  Of Publick Prayer.
• * 1.268

  Psal. 55. 18. Dan. 9. 3. Acts 10. 9.
• * 1.269

  Matth. 18. 20. 2 Cor. 1. 11.
• * 1.270

  Jonah 4. 11.
• * 1.271

  Apolog. 1. 39. Ambros. l. de Poen. Multi minimi dum congregantur unanimes, sunt magni. & mul∣torum preces impossibilest contemni.
• * 1.272

  Psal. 12. ••.
• * 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Basil. Epist. ••••
• * 1.274

  Psal. 26. 12. 34. 18. Ps. 30 4. & 96. 5.
• * 1.275

  Psal. 27. 4. & 42. 4. & 84. 1.
• * 1.276

  Of the form of Common-Prayer.
• * 1.277

  Matth. 6. 5, 6.
• * 1.278

  Mat. 21. 13.
• * 1.279

  Chrys. Hom. 14. ad Hebra & 24. in Act.
• * 1.280

  1 Cor. 11. 10.
• * 1.281

  Psal. 96. 6. Power and Beauty are in his Sanctuary.
• * 1.282

  Ad domos sle∣tim Domini∣cas currimus corpora hu∣misternimus, mixtis cum sletu gaudija supplicamus. Salvia de Prov. l. 7.
• * 1.283

  Num. 6. 23. 2 Chron. 30, 27.
• * 1.284

  Col. l. •• •••••• 3. de Epi. & Cler. 43 & 44. saepe.
• * 1.285

  1. Tim. 2. 8. John 9. 31. Jer. 11. 11. Ezech. 8. 18.
• * 1.286

  Psal. 132. 9.
• * 1.287

  2 Chron. 6. 20. Joel. 2. 17. 2 Chron. 29. 30.
• * 1.288

  Of them which like not to have any set form of Common Prayer.
• * 1.289

  Num. 6. 23.
• a 1.290

  Mat. 25. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 having sung the Psalmes which were unto at that Feast those Psalms which the Jews call the great Hal∣lelujah begin∣ning at the 113 and conti∣••••••••ing to the ••a. l. of the ll8. S••e Paul Bar••••••s. in Ps. 112 •• ••••••••∣•••• and 〈…〉〈…〉 de 〈…〉〈…〉.
• * 1.291

  1 Cor. 14. 15. Eph••s. 5. 19.
• * 1.292

  Of them who allowing a set form Pray∣er y••t allow ••er••••••.
• a 1.293

  T. C. l. 1. p. ••31 after∣wards, p. 135. Whereas •••• Do••••er ••••••••∣meth that the••e can ••e nothing shew¦ed in the whole Book which is not agreeable un∣to the Word of God: I am very ••••••••h &c. Notwith∣standing, my duty of defen∣ing the Truth and Love which I have first towards God, and then towards my Countrey const. 〈…〉〈…〉 an•• be in••t••u•••• pro••e•••••• speak a few words more particularly of the form of Prayer, that when the ble∣mishes there∣of do appear, it may please the Queens Majesty, and her Honour∣able Council, with ••ho••c of the Parlia∣m••nt, &c.
• * 1.294

  The form of our Liturgy too near the Papists, too far different from that of or her reform∣ed Churches, as they pre∣tend.
• * 1.295

  T. C. l. 1. p. 135.
• * 1.296

  A Bo••k of the form of Com∣mon Prayer tendered to the Parlia∣ment, p. 46.
• * 1.297

  Pag. 22.
• * 1.298

  Pag. 24.
• * 1.299

  A••te be••en∣ging to the Service of God. T. C. l. . 1 p. ••1. We think the Sur∣plice especi∣ally unmeet for a Minister of the Gosp. •• to ••ear, p. 75. •••• is easily seen by Solo∣mo n Eccles. 8. 9. th•••• to wear a white Garment was highly esteem∣ed in the E••st parts, and was ordinary to those that were in any elimination, as black with us, and therefore was no several Apparel for the Ministers to execute their Ministry in •• Hierom in 44. Ezech. P••iero. Adver. Pelag. l. 1. c. 9. T. C. l. 1. p. 77. Be a White Garment is meant a comely Apparel, and not slovenly.
• * 1.300

  Chrysost. •••• popul. Anti∣och ••om. 5. Serm. 60.
• * 1.301

  T. C. l. 1. p. 75. It is true, Chrysostom maketh men∣tion of a White Gar∣ment, but not in commenda∣tion of it, but rather to the contrary: for he sheweth that the dig∣nity of their Ministery was in taking h••d that none unmeet were admit∣ted to the Lords Sup∣per, not in go∣ing about the Church with a White Gar∣ment.
• * 1.302

  Eccles. 45. 7.
• * 1.303

  T. C. l. 1. p. ••9.
• * 1.304

  71.
• * 1.305

  75.
• * 1.306

  7••.
• * 1.307

  T. C. l. 2 p 403. L••. p. ••3 ••6. l. ••. p. 403.
• * 1.308

  Lib. 1. p. 76. Page. 81.
• * 1.309

  Page. 78.
• * 1.310

  Esay. 30. 12.
• a 1.311

  Exod. 18. 2.
• b 1.312

  Exod. 39.27.
• c 1.313

  Psal. 149 2. Apoc. 13.9. Mar. 16. 5.
• * 1.314

  T C. l. 1. p. 7••. & 1. 2. p 250. Index.l 3.c. 8. l.3. p. 262, 263.
• * 1.315

  Lib. 3. p. 263.
• * 1.316

  Page. 263.
• * 1.317

  Basil. Asect. ••••••pent 2. l in∣••er. 47.
• * 1.318

  Of gesture in praying, and of different places chosen to that pur∣pose. T C. l.1. p. 134.
• * 1.319

  T. C. l. 1. p. 203.
• * 1.320

  Mark 12. 6.
• * 1.321

  T C l. 3 p. 215.
• * 1.322

  T. C. l. 1. p ••4.
• * 1.323

  T. C. l 1. p 134. ••. 3. p. 137.
• * 1.324

  Acts 1. 13. T. C. l. 1. p. 134. l. 3 p. 137.
• * 1.325

  Easiness of Praying alter our form. T.C.l. 1. p. 133. & l.3. p. 184. Another fault in the whole Service or Li∣turgy of England, is, for that it main∣taineth an un∣preaching Ministry in re∣quiring no∣thing to be done by the Minister, which a Child of ten years old cannot do as well, and as lawfully, as that man wherewith the Book con∣tenteth it self.
• * 1.326

  The length of our Service. T C l.1. p. 133. & l. 3. p. 184.
• * 1.327

  Aug. Ep. 121.
• * 1.328

  Luke 6. 12.
• * 1.329

  1 Tim. 2. 1.
• * 1.330

  T. C. l. 1. p. 184.
• * 1.331

  Neh. 8. 3. Acts 20. 9.
• * 1.332

  Instead of such Prayers at the Pr••mi∣tive Churches have used and those that be reformed now use; we have (they say) divers short cuts or shreddings, rather wishes than Prayers. T. C. l. 1. p. 138. & l. 3. p. 210, 211.
• * 1.333

  Lessons inter∣mingled with our Prayers.
• * 1.334

  We have no such forms in Scripture as that we should pray in two or three lines, and then after having read a while some other thing, come and pray as much more, and so the 20. or the 30. time, with pauses between. If a man should come to a Prince, and having very many things to de∣mand; after he had demanded one thing, would stay a long time, and then demand another, and so the third, the Prince might well think that either he came to aske before he knew what he had need of, or that he had forgotten some piece of his Suit, or that he were distracted in his understanding, or some other like cause of the disorder of his Supplication. T. C. l. 1. p. 138. This kinde of reason the Pro∣pher in the matter of Sacrifices doth use. T. C. 1. 3. p. 210.
• a 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Rhet. lib. 1. cap. 9.
• * 1.336

  Mal. 1. 2. 14.
• * 1.337

  The number of our Pray∣ers for earth∣ly things, and our oft re∣hearsing of the Lords Prayer.
• * 1.338

  I can make no Geometrical and exact measure; but verily I believe there shall be found more than a third part of the Prayers, which are not Psalms and texts of Scripture, spent in praying for, and praying against the commodities and incommodities of this life, which is contrary to all the Arguments or Contents of the Prayers of the Church, sit down in the Scripture, but especially of our Saviour Christs Prayer, by the which ours ought to be directed. T. C. l. 1. p. 135. What a reason is this, we must rep at the Lords Prayer oftentimes, therefore oftentimes in half an hour, and one in the neck of another? Our Saviour Christ doth not there give a prescript Forme of Prayer whereunto he bindeth us: but giveth us a Rule and Squire to frame all our Pray∣ers by. I know it is necessary to Pray, and Pray often. I know also that in a few words it is impossible for any man to frame so pithy a Prayer, and I con∣fess that the Church doth well in concluding their Prayers with the Lords Prayer: But I stand upon this, Thee there is no necessity laid upon us to use these very words and no more. T. C. lib. 1. pag. 219.
• * 1.339

  Praemisse legi∣tima & ordi∣naria oratio∣ne, quasi fun∣damento, ac∣cidentium jus est desiderio∣rum, jus est su∣perstruendi extrinsecus petitioner. Ter••ol. de O∣rat.
• * 1.340

  Luke 11. 1.
• * 1.341

  Cypr. in O∣rat. Dom.
• * 1.342

  The Peoples trying after the Minister. Another fault is, That all the people are appointed in divers places to say after the Minister, whereby not only the time is unprofita∣bly wasted, and a confused noise of the people (one speaking after another) caused, but an Opinion bred in their hearts that those only be their Prayers which they pronounce with their own mouths after the Minister, otherwise than the order which is left to the Church doth bear. 1 Cor. 14. 16. and otherwise than Iustin Martyr sheweth the custom of the Churches to have been in his time. T. C. l. 1 p. 139. & l. 3. p. 211, 212, 213.
• * 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Basil. P••••s. in Pral.
• * 1.344

  1 Cor. 14. 15.
• * 1.345

  Our manner of reading the Psalms otherwise then the rest of the Scrip∣ture.
• * 1.346

  They have always the same profit to be stu••ied in, to be read, and preached up∣on, which ether Scrip∣tures have, and this a∣bove the rest, that they are to be sung.
• * 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Di••nys. Hierar. Eccles. cap. 3.
• * 1.348

  But to make daily Prayers of them hand-over-head, or otherwise then the pre∣sent estate wherein we he, doth agree with the maner con∣tained in them, is an abusing of them. T. C. l••. 3. pag. 206.
• * 1.349

  Of Musick with Psalms.
• * 1.350

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Basil. in Psal.
• * 1.351

  Of singing or saying Psalms and other parts of Com∣mon Prayer, wherein the People and Minister an∣swer one another by course. For the singing of Psalms by course, and side after side, although it be very ancient, yet it is not commenda∣ble; and so much the mere to be suspected, for that the Devil hath gone about to get it so great Authority, partly by de∣riving it from Ignatius time, and partly in making the World be∣lieve that this came from Heaven, and that the An∣gels were heard to sing after this sort. Which as it is a meer Fable, so is it confuted by Historiographers, whereof some ascribe the beginning of this to Damasus, some other unto Flavianus and Diodorus. T. C. lib. 1. p. 203.
• a 1.352

  Exod. 19.••. Is 24.3. Deut. 3. 27. & 26. 17. Josh. 24.16.
• b 1.353

  Socrat. Hist. Eccles. lib. 6. cap. 8.
• a 1.354

  Theod. lib. 2 cap. 24.
• b 1.355

  Plat. in vit•• Damasi.
• c 1.356

  Bene mari plerunque comparatur Ecclesia, quae primo ingre∣dientis populi agmine totis vestibulis un∣das comit; deinde in ora∣tione totius plebis tan∣quam undis ••efl. ••ensib••s strides; cum responsuriis Psalmorum, canruvinocura mulierum, vir∣ginum, parvu∣lorum conso∣nus undatum stragor resul∣ta:. Hexam. lib. 2. cap. 5.
• d 1.357

  Basil. Epist. 63.
• e 1.358

  Plin. secund. Epist lib. 10. cp. 97. Exod 15. 1. 21.
• * 1.359

  Isai. 6. 3.
• * 1.360

  From whence so∣ever it came, it cannot he good, consider∣ing, that when it is granted, that all the people may praise God (as it is in singing of Psalms) then this ought no: to be restrained unto a few; and where it is lawful, both with heart and voice, tosing the whole Psalm; there it is not meet, that they should sing but the one half with their heart and voice, and the other with their heart onely. For where they may, both with heart and voice sing, ••i••e•• the heart is not enough. Therefore besides the incommodity which cometh this way, in that being tossed after this sort, men cannot understand what is sung, those other two inconveni∣ences come of this form of singing, and therefore it is vanished in all Reformed Churches T. C. lib. 1. p. 103.
• * 1.361

  Ephes. 5. 19.
• * 1.362

  Of Magnificat, Benedictus, and Nunc di∣mittis.
• * 1.363

  These Thanks∣givings were made by occa∣sion of certain particular be∣••••••••e, and are no more to be used for ordi∣nary Prayers, then the Ave-Maria. So that both for this cause, and the other before alledged of the Psalms, it is not con∣venient in make ordina∣ry prayers of them. T. C. lib. 3. p. 208.
• * 1.364

  2 Chro. 29.30.
• * 1.365

  Of the Le∣••any.
• a 1.366

  We pray for the avoiding of those dan∣g•••••• which are nothing near us; as from Light∣ning and Thundring in the midst of Winter; from Storms; and Tempest, when the Weather is most fair, and the Seas most calm. It is true. That up∣on some urgent Calamity, a Prayer may, and ought to be framed, which may beg, either the community, for want where∣of the Church is in distress, •••• the turning away of that mischief, which either approacheth, or is already upon it. But to make those Prayers which are for the present time and danger, ordinary and daily Prayers; I cannot hitherto see any, either Scripture, or example of the Primitive Church. And here, for the simples sake, I will set down after what ••ur•• this abuse crept into the Church. There was one Mamericus, Bishop of Vienna, which in the time of great Earth-quakes, which were in France, instituted certain Supplications, which the Grecians (and we of them) call the Letany, which concerned ••hat matter: There is no doubt, but as other discommodities rose in other Countries, they likewise had Prayers accord∣ingly. Now Pope Gregory either made himself, or gathered the Supplications that were made against the Calamities of every Country, and made of them a great Letany or Supplication, as Platina calleth in, and gave it to be used in all Churches: which thing albeit, all Churches might do for the time, in respect of the case of the Calamity which the Churches suffered, yet there is no cause, why it should be perpetual, that was ordained but for a time •• and why all Lands should pray to be delivered from the Incommodities that some Land hath been troubled with. T. C. lib 1. pag. 137. •• Exod. 15.30. Wild. 10. 20. 2 Sam. 6. 1. 1 Chron. 13.4. 2 Chron. 20. 3. Joel 1. 1••.
• b 1.367

  Tertul. lib. ••. ad Exor.
• c 1.368

  Terent. Andr.
• d 1.369

  Hier. Epist. 22. ad Eust. Martyres tibi quaerantur in cubiculo tuo. Nunquam causa decrit procedendi, & ••emper quando ••ecesse est, progressura sis.
• a 1.370

  Socrat. lib. 6. cap ••. S••••om. lib. ••. cap. 8. Thess. lib. 15. li•• 30. ••••b. 3. cap. 10 Novel. 68. 5••.
• b 1.371

  Basil. Epist. 63. Wheph. lib. 1••. cap 3. Codem. in The∣odis.
• * 1.372

  Sidon lib. 7. Epist. ••.
• * 1.373

  Concii. tom. 2. pag. 513.
• * 1.374

  Concil. rom. 5. Anno 1536.
• * 1.375

  Of Athanasius Cre••••, and Gloria Pa••ri.
• a 1.376

  Ir••n. lib. 1. cap. 3
• b 1.377

  Pertu••. de Prae••••. Ad∣vers. Haeres. & Advers. Prax.
• c 1.378

  The like may be said of the Gloria Pa∣tri, and the Athanasius Creed. It was first brought into the Church to the end, that men thereby should make an open Pro¦fession in the Church of the Divinity of the son of God, against the de••••stible opinion of A¦rius and his Disciples, wherewith at that time mar∣velously swarmed al∣most the whole Christ∣endom. Now that it hath pleased the Lord to quench that fire, there in no such en••e way these things should be used in the Church, at the least, why that Gloria Patri should be so often repeat∣ed T. C. lib. 1. p. 137.
• * 1.379

  2 Mac. 6. 24. Major Cente∣nario. Sulpit. Sever. hist. l. ••.••
• a 1.380

  Ex parte nostra legun∣tur homines ad lescentes, pardon docti pardon cauti∣••••, Ar••anis autem missi ••nes, callidi & ingenio va∣lentes vetes a∣no, perfidia imbuti, qui apud Regem facile superio∣rese ••••nirunt. Sulpit. lib. 1.
• b 1.381

  Est temque conscri•••••• ab improbit si∣dem tradie verbis fallen∣tibus involu∣tam, quae Ca∣tholicano dis∣ciplinam per∣sidia latente Inqueretur. Ibid.
• * 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greg. Nazia••. de Atha.
• * 1.383

  That Creed which in the Book of Com∣mon Prayer, followeth im¦mediately af∣ter the read∣ing of the Gospel.
• * 1.384

  Hilar. Arela. Epist. id A••g.
• * 1.385

  1 Cor. 15. 40. Exod. 33. 1••. Heb. 1. 3. Matth. 18. 13.
• * 1.386

  Josh 7. 13. Psal. 2••. 23.
• * 1.387

  Basil. Ep. ••8.
• * 1.388

  Fabad. lib. cont••. Arian.
• * 1.389

  Theod. lib. 1. cap. 21. Sozom lib. 4. cap. 19.
• * 1.390

  1 Cor. 8. 6. 1 Cor. 12. 3. 4. 13.
• * 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contra Ar.
• * 1.392

  Our want o•• particular thank giving. •••• such Pray∣ers are need∣ful, whereby we beg re∣lease from o distresses; so there ought to be as ne∣cessary Pray∣ers of Thanks∣giving, when we have re∣ceived those things at the Lords hand which we asked. T. C. lib 1. pag. 13••. I do not sim∣ply require a solemn and express Thanksgiving for such bene∣fits; but one∣ly upon a sup∣position, which is, that is it be expe∣di••nt that there should be experts Prayers a∣gainst so many of their earthly mise∣ries, that then al••o it is meet that upon the deliverance, there should be an express Thanksgiving. T. C. lib. 3. pag. 209.
• * 1.393

  The default of the Book, for that there are no Forms of Thanks∣giving for the release from those common calamities from which we have Peti∣tions to be de∣livered. T. C. lib. 3. p. 2••3. •• ph••••••. p C••••la. 16.
• * 1.394

  T. C. lib. 1. pag. 138.
• * 1.395

  In some things the Matter of our Prayer, as they affirm, Unsound.
• * 1.396

  When thou hadst over∣come the sharpness of death, thou didst open the Kingdom of Heaven unto all Believers.
• * 1.397

  John 14.2. & 17.24.
• * 1.398

  Ierem contra Helvid. August. Haer. ••4.
• * 1.399

  sqv. super. Gen. 29. Th. p. 3. ••. 52.
• * 1.400

  Leo. Re••. 1. de Ascens.
• * 1.401

  Touching Prayer for de∣liverance from sudden death.
• * 1.402

  Job 34. 20.
• * 1.403

  Heb. 11. 21. Deut. 33 Josh. 24. 1 King. 2.
• * 1.404

  Cypr. de Mor∣tal.
• * 1.405

  Prayer that those things which we for our unworthi∣ness dare not ask, God for the worthi∣ness of his Son would vouchsafe to grant. This request car••i∣eth with it still the note of the Popish servile fear, and ••avoreth not of that confidence and reverent familiarity that the Chil∣dren of God have, through Christ, with their Heavenly Father. T. C. lib. 1. pag. 136.
• * 1.406

  Psal. 39. 5.
• * 1.407

  M〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Philo. de Sa∣crif. Abel. & Cain.
• * 1.408

  Job 29 8. Amongst the parts of hom. 8. Aristotle reck∣oneth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rhet. lib. 1. cap. ••.
• * 1.409

  Job 32. 6.
• * 1.410

  The Publican did indeed not lift up his eyes: So that if by his ex∣ample we should say, we dare ask no∣thing, we ought also to ask nothing; otherwise in∣stead of reach∣ing true humi∣lity, we open a School to hypocrisie, which the Lord detest∣eth. T. C. lib. 3. p. 203.
• * 1.411

  Rom. §. 2.••. 15. Heb. ••0. 19.
• * 1.412

  Prayer to be evermore de∣livered from all adversity. For as much as there is no promise in the Scripture, that we should be free from all adversity, and that evermore; it seemeth that this Pray∣er might have been better conceived, be∣ing no Prayer of Faith, or of the which we can assure our selves, that we shall obtain it. T. C. lib. 1. p. 135.
• * 1.413

  Oratio, quae non sit per Christum, non solum non po∣test delere peccatum, sed etiam ipsa fit pe••catum. Aug. E••ar. 1. in Psal. 108.
• * 1.414

  Numb. 1•• 3••. 1 Sam. 8. 9. Job 1. 12. & 2 ••. Luk. 8. 52.
• * 1.415

  2 Cor. 1••. 5, 8, 9.
• * 1.416

  Aug. Ep. 12 1. Ad Pro••am vid. aen.
• * 1.417

  Psal. 2. ••.
• * 1.418

  John 17. 1, 2.
• * 1.419

  Matth. 26 39. Mark 14. 30. Luke 22. 42. Neither did our Saviour Christ pray without pro∣mise; for as other the Children of God, in wh••se condition he had humbled himself have, so had be a promise of de∣liverance in far, as the glo∣ry of God that acom∣plishment of his vocation would suff••r. T. C. lib. 3. pag 2••0.
• a 1.420

  Deut. 30. 4.
• b 1.421

  Deut. 7. 15.
• c 1.422

  Psal. 1.4.
• d 1.423

  Psal. 32 11, 17.
• e 1.424

  T. C. lib. 3. pag 201.
• f 1.425

  We ought not to desire to be free from all ad∣versity, if it be his will, considering that he hath already decla∣red his Will therein. T. C. lib. 3. pag. 201.
• * 1.426

  T. C. lib. 3 p. 201.
• * 1.427

  John 18. 4.
• * 1.428

  Psal. 40. 1.
• * 1.429

  Joh. 12. 21.
• a 1.430

  Matth 27.46. Non potuit divinitas hu∣manitatem, & secundum ali¦quid deseruis∣se, & secundum ali quid non deseruisse? Subtraxit pre∣fectionem, sed non sepa∣ra it unio∣nem Sce••go da••diquit ut non adjuva∣ret, sed non direliqunt ut ••eredeter. Sic ••••gu humani∣tas à d visi∣tate in passi∣one derelicta est. Quam tamen ••••ng∣tem quia non pro sua iniqui∣tare, sed pro nostra re∣demptione su∣stinuit, quare sae derelicta requirit non quasi adversus Deum de ••oe∣na murmu∣ra••e, sed no∣bis innocentiam suam in ••una demensir••ra. Hug. de Sacra. lib. 2. put. 1. cap. 10. Deus meus, unquis dereliquisti me? Vox est nec ignorantiae, nec diffidentia, nec querel••, sed admirationis ••anrum, quae aliis investigandae causae ardorem & diligentiam actua••.
• b 1.431

  Job 23 ••.
• * 1.432

  Isa. 53.1••. Job 10. 15.
• * 1.433

  Luke 22. 14.
• * 1.434

  2 Cor. 13 7.
• * 1.435

  We may not pray in this life, to be free from all sin, because we must always prays. Forgive in our sins. T. C. lib. 3. pag. 2••0.
• * 1.436

  Psal. 119. 71.
• * 1.437

  2 Tim. 3. 12. To pray a∣gainst perse∣cution, is con∣trary to that word which saith. That e∣very one which will live godly in Christ Jesus, must suffer persecution. T. C. lib. 3. p. 200.
• a 1.438

  Jam. 1.3.
• b 1.439

  Psal. 119. 22.
• c 1.440

  Aug Epist. 1••1 cap. 14.
• * 1.441

  Prov. 1. 3••.
• * 1.442

  Prayer, that all men may finde Mercy, and of the Will of God. that all men might be saved.
• * 1.443

  1 Tim. 2. 3.
• * 1.444

  Sid••n. •• p •••• lib. •• Epist.
• * 1.445

  1 Cor. 14. 7.
• * 1.446

  Rom •• 3. & 10. 1.
• * 1.447

  Matth. 10. 11, 12.
• * 1.448

  Jere. 15. 1.
• * 1.449

  Propterea ni∣hil contrarie∣tatis erat, si Christus ho∣mo secundum affectum pie∣tatis quam in humanitate sui assumpse∣rat aliquid vo¦lebat, quod tamen secun∣dum volunta∣tem divinam, in qua cum Fatre ot••n a d••siponebat securum non esse praescie∣hat, quia & hoc ad veram humaniratem pertinebar, ut pietate move∣retur, & hoc ad veram di∣vnitatem, ut & sua dispedi∣tione, non moveretur, Hug. de Quae Christi Volunt.
• * 1.450

  Prosp. de Vocat. G••n. lib 1. cap. 4. inter opera Ambros.
• * 1.451

  Of the Name, the Author, and the force of Sacraments, which Force consisteth in thi••, The•• God, hath or∣dained them as means to make us par∣takers of him in Christ, and of life through Christ.
• * 1.452

  Gal. 4. 26. Isai. 54 3.
• * 1.453

  Oportebat D••um carnem fieri uein se∣mitipso con∣cu••••••a•• con∣si••ulare: Ter∣••••urum pa∣riter asque Coelestiur, dum utriusque partisinse connectens pignora, & Deum pariter homini, & hominem Deo copularet. T••••tul. de Tri••••••.
• * 1.454

  That God is in Christ by the Personal Inc. r••aeion of the Son, who is very God. Isai. 9. 6. Jere. 21. 6. Rom. 9.5. John 16. 15. & 5. 21. Col. 2. 9. 1 Joh. ••. 29.
• * 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Damase. de Orthod. Fide, lib. 9. cap. 6.
• * 1.456

  Matth. 16. 16.
• * 1.457

  Joh. 1. 14. Ignat. •• Epist. ad Magnes.
• a 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Damase.
• c 1.460

  •• Cor. 5. 19
• * 1.461

  In il•••• Divini∣tus est Unige∣nici facta par∣ticeps morta∣lintis nostrae, •••• & ora par∣ticipes eius immorialitatis essemus. Aug. epist. 37.
• d 1.462

  Heb. 2. 10.
• * 1.463

  Heb. 4. 15.
• * 1.464

  The Misin∣terpretations which Heresie hath made of the manner, l••w God an•• Man are Uni∣ted in one Christ.
• * 1.465

  An. Dom. 32••.
• * 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••ui••.
• * 1.467

  An. D••m. 381.
• * 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cyril. Epist ad ••u••g. 〈…〉〈…〉 at Le••••••. de Sect.
• a 1.469

  John 1. 16.
• b 1.470

  Heb 2 16.
• 1 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The••d. Dial.
• 2 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.473

  Pasch lib. de Spir. Sanct.
• * 1.474

  An. Dom. 430.
• * 1.475

  An. Dom. 451.
• * 1.476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodor. Di••l. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.477

  That by the Union of the one, with the ••••her Nature in Christ, there grow∣eth neither gain nor loss of Essential Properties to either.
• * 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••••er. lib. 3. Ad∣vers. Haeres.
• * 1.479

  Christ did all these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greg. Nazlant. Orat. a de••tilo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.480

  Greg. Esse. Epist. 21. Thess. Ibid. Alexandr.
• * 1.481

  Milar. de Trin. lib. 9.
• * 1.482

  Cypr. Epist. ad ••est.
• * 1.483

  Salva proprie∣ra••e ••••••ns••ue naturae, sus∣ceptra est a Ma∣jestate humili∣tas, a briure infirmitas, ab eccernitare mortalitas, Leo Epist. ••••t Flav.
• * 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damasc. de Orrbed. •••••• lib. 3. cap 4. Verem est ria∣arum in Chri∣stu naturarum alteram sua•• alteri proprie∣tates impar∣tire, enunci∣an so videlicer. Idque non in abstract sed in concreto soluta, divinas liembat non humanitati, humanas non de••••a•••• sed Deo tribul. Cujus haec est ratio, q••••••, cum supp••ss••um praeticationis sit cjasmodi ut utramque naturam in se continear, sive ab una sive ab altero denomineretur nihil refere.
• * 1.485

  1 Cor. 2. 8.
• * 1.486

  John 3. 13.
• * 1.487

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Wyss. de Secta••or. Apollinar. E∣pist.••.••.Flav.
• * 1.488

  What Christ hath obtained according to the Flesh•• by the ••••ion of his Flesh with D••ry.
• a 1.489

  Nativi••••s Dei non potest non cam ex qua prosecta est tenere na∣turam. Neque enim aliud quà•• Deus su •••••••••• qui non assunde quàm ex Deo Deos subsistir. Milar. de Trin. lib. 5. Cum sit glo∣ria, sem••iner∣nitate, virtute, regno, pote∣sta••e hoc quod Pa••er est, om∣nia tamen haec non sine auct••ire ••out pave••••••, s••u••ex po••••e an quare silius sine iuitio & aequalis habet, 〈7 letters〉〈7 letters〉. haber. ••••••••••••. in Symb Apost cap. ••ilium aliunde non de substan∣tis Patris omnem à pa••re consecatum porestatem. T••rtul. contra Prax.
• b 1.490

  Ephes. 1. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. quicquid alteri quovis. m••do dat esse. 6. Jam. 1. 17. Pater luminum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pachym. in Dionys. de Coel. Hierar. cap. 1. Pater est principium totias divinitatis, quis ipse à nullo est. Nos enim habet de quo procedat, fest ab eo &. Filius est genitus & Spicius sanctus procedit. Aug. de Trinit. lib. 4. cap. 80. Hinc Christus ••clea••ls loco nomen ubique patris usurpit, quis pates nimirum est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.491

  Pares ••o••a substantia est, filius vero derivatio totius & propagatio. Tertul. contra Prix.
• e 1.492

  Quod entra U••••s est. ex Deo es••. Hilar. de Trin. lib. 5. Nihil nisi narum habet filius. Hilar. lib. 4.
• f 1.493

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. sap. 9. 28. 27.
• g 1.494

  Nihil in se di∣versum ac dissimile habene natus & generans. Hilar. de Synod. Advers. Aria. In Trivliae alium atque alias, non aliud arque ali••••. Vincem. Lyr. cap. 19.
• h 1.495

  Ubi author aeternus est ibi & nativitatis aeternitas est: Quia sicut ••••••ivitas ab authore est, ita •••• ab aeterno authore aeterna nativitas est. Hilar. de Trin. lib. 32. Sicut naturam praestat fillo fine initio Grae∣tatio: I•• Spiritus sancti praestat essentiam sine initio Processio. Aug. de Trini. lib. 5. cap. 15.
• i 1.496

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod. sol. 49. &ex Greg Nazian. Orat. 2. de Fil. ibid. 44.
• k 1.497

  John 3. 35.
• l 1.498

  Ephes. 1 5.
• m 1.499

  Phil. 2. 9.
• n 1.500

  John 5. 25.
• o 1.501

  1 Joh 5 20. Hic est verus Deus. & with 〈…〉〈…〉.
• p 1.502

  John 4. 10.
• * 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod. Di••l. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Periculum status sui Deo nulium est. Tertul. de Car. Chr. Majesta∣ti V•••• Dei corporate No∣••irus ••••l••l con••••l••, nihil abstuit, Leo de Nativit. Ser. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thes∣phil. In sor∣mam servi transisse non est natura•• perdib••isse Dei. H••la••. de Trin. lib. 12.
• a 1.504

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theod.
• b 1.505

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Greg••••. Nyss. apud Th••od 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrys. in Pi••l. 41.
• * 1.506

  Luk. 2.47.
• * 1.507

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theod. & tren. lib. 3. Advers. Haeres. Matth. 27. 46.
• a 1.508

  Col 2. 3.
• b 1.509

  Isai. 11. 2.
• c 1.510

  Isai. 61. 1. Luk 4 18. Acts 4. 27.
• d 1.511

  Heb. 1. ••.
• e 1.512

  2 Cor. 1. 21. 1 Joh. 2. 20, 27.
• f 1.513

  John 20. 27.
• * 1.514

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theod. fol. 81.
• * 1.515

  Of the Per∣so•••••• Presence of Christ e∣very where, and in what sense it may be granted, be is crazy where present sce••nling to the 〈…〉〈…〉.
• a 1.516

  Psal. 133. 9. •• Jere. 23. 24.
• b 1.517

  Ideo Deus ubique esse asi∣••••r, quia, nulli parti ir∣r••m absers est; ideo••ns, quia non par∣ti rerum par∣tem sui piae∣senum prae∣bet, & alteri parti alceram partem, sed non inlum Universtati Creaturae, ve∣rum etiam e••libet parti ejus colut pa∣riter adest. Aug. Epist. 57.
• c 1.518

  Quod id cero bu•• animer, Crea••orest; quoda ••hon i∣nen, creatura est. Aug. Epist. 57. Deus qui sem∣per est. & semper erat, sit creatura, Le••. de Nativ. Multi timore screpisant ire Christum esse, Creatam dicere compellanter; nos proclamimus non esse periculum dicere, Christum esse Creaturam. Hier. in Epist. ad Epist. 2.
• * 1.519

  Tertul. de Cir. Chr.
• * 1.520

  Aug. Epist. ••7.
• * 1.521

  Matth. 28. Rom. 14. 8.
• * 1.522

  Psal. 2 9. Heb. 2. 9. Revel. 5 12.
• * 1.523

  Luk. 21.27. Acts 3. 21. Ephes. 4. 9.
• * 1.524

  Ephes 1.20.
• * 1.525

  Psal. 3. 4. Heb. 2. 6.
• * 1.526

  1 Cor. 25.
• * 1.527

  The Union or Mutual Parti∣cipation which is be∣tween Christ and the Church of Christ, in this person•• World.
• * 1.528

  In the bosome of the Father, Joh. 1. 18. Ecce dica ali um esse Pa∣trem, & alium Filium; non chretone ali∣um, sed •• stin∣cti or, Tertul.〈…〉〈…〉 Prax. ••••e in tume∣tum pluraiem desitur incor∣••nea genera∣tio, nec in divisionem ca∣dit, ubi qui nascitur ne∣quaquam á generante se∣para ••••. ••••s∣sin in Symbol.
• * 1.529

  Luke 3 22. Joh 3. 14.35. & 5 20. & 10. 17 & 14. 31. & 15. 10.
• * 1.530

  Wisd. 7. 29.
• * 1.531

  Heb. 1.3.
• * 1.532

  John 14. 13.
• * 1.533

  Acts 19.28, 29. Joh. 1.4. & 1.10. Isai. 40.26.
• * 1.534

  1 Cor. 15.47.
• * 1.535

  Ephes. 1. 3,4.
• * 1.536

  1 Joh. 5. 11. Rom. 8. 10. 3 Cor. 13. 13.
• * 1.537

  2 Pet. 1. 4.
• * 1.538

  Gal. 2.10.
• * 1.539

  1 Cor. 12. 11. Ephes. 5. 30.
• * 1.540

  John 15.9. 1 John 5. 12.
• * 1.541

  John 19. 9. 4.
• * 1.542

  John 14. 19. Ephes. 5. 23.
• * 1.543

  John 14. 30. & 15. 4.
• * 1.544

  1 Cor. 15. 48.
• * 1.545

  John 1. & 6. 57.
• * 1.546

  Heb. 5. 9.
• * 1.547

  1 Cor 15.4••. 52.
• * 1.548

  Heb. 9. 14.
• * 1.549

  Cypr. de Coena Dom. cap. 6.
• * 1.550

  Cy••in Iiar. lib. 12. cap 13.
• a 1.551

  Nostra quip∣pe & Ipsius conjunctio n••c mi••cet person ••s nec nai•• substance as, sed aff. ••us consocist & consoe lerat voluntates. Cypr de Co••••. Dam.
• b 1.552

  Quomodo dicunt carnem in corruptionem devenice, & non per∣cipe•• c vi••am, qua à corpore Domini & sanguine ali••••? Iran. lib. 4. Advers. Haeres. cap. 34.
• * 1.553

  Unde cons••e∣randum est non solum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sea con∣formitate af∣fectionum, Christum in nobis esse; ve∣rum enam participatione Naturali (id est, p••ali & vera:) quam∣adm••dum & quis igne li∣quefactan ce∣tam a••••i cere si••lliter lique∣••actae i•• a mis∣cu••••i••u•• ••∣num quid ex ••tris; suctum videatus; sie communica∣tione Corpo∣ris & Sangui∣nis Christi ip∣se in nobis est, & no•• in ipso. Cyril. in Io••n. lib. 10. cap. 13.
• a 1.554

  Eph. 1. 23. Ecclesi•• com∣plementam e∣jus qui implet omnia in om∣nibus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.555

  Aug. Ep 55.
• * 1.556

  Gal. 2. 3••••
• * 1.557

  Isa. 53 5. Eph. 1.7.
• * 1.558

  Rom. ••.9. Gal. 4.6.
• * 1.559

  1 John 3.9. Eph. 1. 14. Rom. 9.23.
• * 1.560

  1 Cor. 12.29. Eph. 4. 15. Rom. 12. 5. Eph. 4. 29.
• * 1.561

  The necessity of Sacraments unto the Par∣ticipatien of Christ.
• * 1.562

  Exod 3. ••.
• * 1.563

  J••hn 5. 4.
• * 1.564

  Acts 2. 3.
• a 1.565

  Wisd. 15.10. Sp••••itus Sancti munus est gratiam im∣p••ete myste∣rii. Ambr. in Luc. cap. 3. Sanctificatus Elementis effectum non propria ipsa∣rum natura praebet, sed virtus divina potentius o∣peratur. Cypr. de Chri••••.
• b 1.566

  Dum ho∣mini bonum inv••sibile red∣d••tur, foris ei ejusdem significatio per species visibiles ad∣hibetur: Ut foris excite∣tur & intus reparetur. In ipsa vasis specie vir∣tus exprimi∣tur medici∣nae. Hugo de Sacram. lib. 1. cap. 3. Si ergo vasa sunt spiritualis gratiae sacramenta, non ex suo sanant, quia vasa aegrotum non curant, sed medicina. Idem. lib. 1. cap. 3.
• * 1.567

  The Substance of Raptism: the ••zes et Solemnites thereunto belonging, and that the substance thereof being kept, other things in ••ap ti••m may give place to necessity.
• a 1.568

  Eucharistia dub•••• ex r••∣laws constat, tenere & coe¦l••••••••. ••••uss. 〈…〉〈…〉 cap. 34 〈…〉〈…〉.
• b 1.569

  Sacramen∣tum est, cum res g••sta visi∣bilis longé a∣lid: invisibile intas repera∣tur. Isid Erem. lib. 1. Sacramentum per quod su•• ••••gumento rerum visi••••le ••en divina vir∣tus s••lutem serecitus ope∣la••••. Greg. Mi••. Sacramentum of signum significans •…•…circe ef∣f••ctum Dei g••a••i••um. Ce••ca. sent. lib. 4 d. 1. Sacramentum propri•• non •••••••••••• •••• ••••lther rei sa∣c••••. •••••• tan∣••um rei sacrae sancti 〈…〉〈…〉. tho. 12. q. 101. 4. & q. 102. 5. Sacramentum est signam Passe ni Chri∣sti gratiae & gloriae. Ideo est commemo∣ratio praete••i∣ti, demonstra∣tis praesentis, & prognodi••en ••uturi. Tho. 3. q. 60.3. Sacramenta sunt signa & symbols visibilia rerum, insernatura & invisibilium, per quae, set per me li••. Deus virtuce Spiritus sancti in nobis agit. Cons. Belg. Art. 33. Item Beb••••n. Cons. cap. 11.
• c 1.570

  Sacramen••••a constant verbo, signis, & rebus significatio. Confess. Helen. Post. c. 1••.
• d 1.571

  Si ••••iquid Ministri agere incend∣ant, purà sacris illudere mysteriis, vel ali•••• quod Ecclesiae non consentiat. nihil agitur •• sine fi••e enim spi••••••••als potestae exerceti quidem potest, sine Ecclesiae intentione non potest. Laurel. Insi. Jar. Can. lib. 2. Ti••. 2. 5. Hoc tamen
• e 1.572

  Accessonium non regular Principle sed ab eo regulatur. 42. De stegul. Jar. in Sex••. lib. 3. If quod iustu.
• f 1.573

  E••ns•• nihil facile mutandu•••• est ex solennibus, canen ubi aequie as evidens poseit subveniendum est. Lib. 183. de Reg. Jur.
• * 1.574

  The Grounds in Scripture, whereupon a necessity of outward •• Bap∣tism hath been hunt. T. C. lib. 1. p. 123. invate Bap∣tism first ••ose upon •• fal•• in •••• relati∣on of the place of St. Iohn. Clap. ••. 5. Unless a man be Son again of Wa∣ter, and of the S••ri••, &c. Where, certain do interpret the wo•• i•• Wa∣ter, se•• the Ma∣terial, and E∣lemental Wa∣ter, when as our Saviour Christ coheth Water there by a borrow∣ed speech, for the Spirit of God, he effect whereof it shadoweth our. Nor even as in another place, ••••••a••ith. 3. 11. •• ••y••••••••e and the Spirit, he meaneth nothing but the Spirit of God, which purgeth and purifieth as ••ire doth: So••a this place, by Wa∣ter and the Spirit, he meaneth no∣thing else but the Spirit of God which cleanseth the silth of sin, and cooleth the boiling heir of an unquiet Conscience; as Water washeth the thing whi••h •••• is foul, and quencheth the heat of the Fire.
• a 1.575

  Mini••e sunt muianda quae Interpretationem certain semper habuērant. D. lib. ti••. 2. lib. 23.
• b 1.576

  Acts 1. 3 Iohn Baptized with Water, but you shall within few days be Baptized with the Holy Ghost.
• c 1.577

  Acts 2 3.
• * 1.578

  What kinde of necessity in outward Baptism hath been gathered by the words of our Saviour Christ, and what the true necessity thereof indeed is. T. C. lib. 1. pag. 143. Secondly, This Error (of Privo•••• Baptism) came by a false and unnecessary conclusion drawn from that place. For, although the Scripture should say, That none can be saved, but those which have the Spirit of God, and are Baptized with Material and Elemental Water; yet ought it to be understood of those which can conveniently and orderly be brought to Baptism; as the Scripture, saying, That who so doth not believe the Gospel, is condemned already, Iob. 3. 18. meaneth this sentence of those which can hear the Gospel, and have discretion to understand it when the hear it; and cannot here shut under this con∣demnation, either those that he born deaf and so remain, or little infants, or natural Fools that have no wit to couceive what is Preached.
• a 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ne∣cessarium i•• dicitur, sine quo ut con∣caus••, fieri non potest ut vira∣tur: Et es sinc quibus neri nequis ut bonum aut sit aut fiat; vel malum ali∣quod amovea∣••••r, aut non ••••lsi••. Arist. Metaph. 5. cap. 5.
• b 1.580

  Joh 3. 3.
• c 1.581

  Vers. 4.
• d 1.582

  Ephes. 5. 2••.
• e 1.583

  Tit. 3. 5.
• f 1.584

  AM••. 2. 38.
• g 1.585

  Fidelet salu∣tem ex istis Elementis non quaerunt, e••iam••i in isus a••erunt. N•••• enim ista tri∣buunt quod per ista tribui∣tur. Huge de Sacram lib. 1. cap. 3.
• h 1.586

  Susceptus à Christo, Chri∣stumque susci∣piens, non idem fir post lavacrum qui ante Bap∣tismum sui••∣sed corpus vegenerati sic caro crucifixi. Lev. Scam. 4. de Pas. Dom.
• j 1.587

  Caro ablui∣tur ut anima emaculetur. Tert. de Caro. Re••••r. Romo per a∣quam Baptist millet à suis L••em esse vi∣dratur, intus tamen alter efficitur; cum peccato natus fine peccato renasciru: pri∣uribus petir, succedentibus proficis; detericribus exuiour; in mellora innova••u•• persons tingitur, & natura matatur. Euseb. Emis. de Epiphan. Homil. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gregor. Hemil. de Sanct. Bapt.
• k 1.588

  Unde genitali•• auxilio superioris ••ei l••b•• de••••ria in expi••to•••• pectus ac p••••••um desuper se lomen insundit. Cypr. Epist. ad Domet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodore••. Epito. Divin. Dogunat. Baptisari. est purgari & s••ntibus peccatorum, & domari ••atia Dei grati: ad ritam novam & innocentem. Confess. Helvet. cap. 80.
• l 1.589

  Eph. 1. 1.
• m 1.590

  Eph. 5. 8.
• n 1.591

  Eph. 2. 3. 11.
• o 1.592

  Rom. 8. 30.
• p 1.593

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. de Scit. Sanct. cap. 15.
• * 1.594

  T. C. lib. 5. pag. 1. 4. •••• which is not a Christian be∣fore he come to rese•••• •••••••••••• cannot b••e made Cara∣side by Baptism; which is one∣ly the Seat of the Grace of God ••tio •• receiv••••.
• r 1.595

  Iven contra Haeres. lib. 1. cap. 18.
• s 1.596

  Hic sceld••i∣••imi illi pro∣vocant quasti∣ones. Adeo ••••••••, Esp∣timus non est necessarius quibus sides satis est. Tert. de Baptis. Huic ••alla pro••ter it s••iet, qui, cum pos∣sit non per∣cipie Sacra∣mentum. Sern. Epist.
• t 1.597

  ad Hugon. 12 Kings 5. 14.
• u 1.598

  Numb. 21. 8.
• x 1.599

  Mark 15. 16.
• y 1.600

  Inssuci•• Sacramento∣rum quan∣tum ad Deum Authorem, dispensatio••is est, quantum were a•• honti∣nem obedien∣tem, necess∣tatis, Quo∣niam in po∣testate Dei est prae•• ••r ista hominea•• salvare, led in potesta••e haminis neu est sine idis a•• satutem per∣venire. Hugo. de Sacra. lib. 1. cap 5.
• z 1.601

  Pelagi•••• al••etere ar∣repta impie∣tare praesion•• non propter vicani. sed propter reg∣num Coelorum Baptismum parvulis conferendum. Euseb. Emiss. Hom. 5. de Pas.••.
• a 1.602

  Benignius leges interpretandur sunt, quò voluntas carum corservetur. L. Benign. D. de legib. & Sen••use.
• b 1.603

  T. C. lib. 1. pag. 143.
• c 1.604

  B••n. Epist. ••0. ad Hugonem.
• * 1.605

  Quid ad role∣randam om∣nem pro Dei gloria injuri∣am semel dica∣vie animum in Martyrium mihi videter implesse. Suar∣mi ergo meriti est temel fixis∣se seure••tiam, ocque ideo, ut dixi, ratio principarum obtinet passi∣onis, & si sora perpetiendi deneget facul∣tatem, pertulit tamen, cuncta quae voluit pa∣ti. Ioseph. lib. de Imper. Ra∣tion.
• a 1.606

  Gers. Serm. in Nativit. Beatae Mar. Cajetan. in 3. Tho. 9. 68. Art. 1. & 2. ••iel. in 4. Sen∣tes. ••. 4. q 2. Tilman. Sege∣berg. de Sacr. cap. 1. Elisius Neapol. in Clyp. Advers. Haeres. cap. de Baptis.
• b 1.607

  1 Cor. 7. 1••.
• c 1.608

  T. C. lib. 3. pag. 218. It is in question, whether there be any such necessity of Baptism, as that for the Ministring thereof, the common de∣ccur Order•• should be broken.
• * 1.609

  Psal. •• ••4.
• * 1.610

  In omnibus obligationibus in quibus dies non ponitu••, praesenti dic dehe••••. Lib. 14. D.de Reg. sur.
• * 1.611

  What things in Baptism have been dispeaced with by the Fathers, ••••∣specting neces∣sity.
• a 1.612

  T. C. lib. 1. pag 13••. The ••urthers them∣selves of that Error, that they cannot be saved which are •••••• baptized, did never seek a remedy of the mischief. In Women•• or Private Dip. 1. 11. T. C. lib 3. p. 219. What plaines Testi∣mony can there be then that of Au∣gustine; which noteth the use of the Church to have been, to come to the Church with their Chil∣dren in dan∣ger of death, and that when some had opinion, that their Children could not be saved, if they were not baptized, Cum. Lit. Parm. lib. 9. cap. 13. I would also know of him what he will answer to that, which is noted of a Christian Jew desperately sick of the Palsie, that was with his Bed caused on the place of Baptism. Sect. lib. 7. c. 4. What will he answer to this, That those which were baptized in their Beds, were thereby made unapt to have any place amongst the Clergy (as they call them?) doth it not leave a note of inf••my in those, which had procured that Baptism should be ministred in private houses? Euseb. lib. 6. cap. 43. What unto the Emperors Decree, which upon autho∣rity of the ancient Laws, and of the Apostles, forbiddeth. That the holy lungs should be administred in any mans house? Ioh. ••••••l. 32.
• b 1.613

  •••••• Epist. ••. an Epiic. Cicit.
• c 1.614

  Vict. Epist. ad Theop••. Alexand. in Pentis. Damasc.
• * 1.615

  Leo. Con••t. 4.
• * 1.616

  Idem. Co••st. 15.
• a 1.617

  T. C. lib. 1. pag. 145. To allow of Wo∣mens Bapti∣sing, is not onely contra¦ry to the learned Wri∣ters ••ow, but also contrary to all learned Antiquity, and contrary to the practise of the Church whilest there was any tole∣rable estate. Tertul. de Virgin. Ve∣land. & lib. de Baptis. Epipha. lib. 1. & lib. 8. cont. Haeres S. Augustine although he seem to a••low of a Laymans Baptism in time of neces∣sity. Cour. Epist. Parmen. lib. 2. cap. 13. Yet there he mentioneth no•• Womens Baptism; and in the Fourth Council of Carthage, cap. 100. It is simply, without exception decreed, That a Woman ought not to Baptize. Tertul. de Baptis.
• b 1.618

  Subjectum est generall speciale. In ipso significante, quia in ipso continerus. Ter••••••l. de Veland. Virg. Post. genere, supponirur species. Aug. in lib. 2. cap. de Transact.
• b 1.619

  Subjectum e••t generali speciale. ••a ipso significa••te, quia in ipso contine••ut. Tertul. de Veland. Virg. Posit. gene••••, supponi••ur species. Aug. in •••••• 2. cap. de Transact.
• c 1.620

  Non per••i••i•••••• mulieri in ecclesia loqui, sed nee docere, now ringere, nec offerre, non dibus virilis muneris ••edum sacerdotalis officii sortem sibi vendicare. Tertul. de Velund. Virg.
• d 1.621

  T. C. lib. 1. pag 144. The Substance of the Sacrament dependeth chiefly of the Institution and Word of God, which is the Form, and, as it were, the Life of the Sacrament. T. C. lib. 1. pag. 144. Although part of the Institution be observed, yet if the whole Institution be ••••t, it is no Sacrament. T. C. lib. 1. pag. 146. The Orders which God hath set, are, That it should be done in the Congregation, and by the Minister. T. C. lib. 1. pag. 145. And I will further say, That although the Infants which die without Baptism, should be assuredly damned (which is most false,) yet ought not the Orders which God hath set in his Church, be broken ••ke•• this sort.
• * 1.622

  Nostro p••o∣•••• alterius sa∣lu••i consulere non debemus. Aug. lib. cont. ••end. cap. 17.
• * 1.623

  Matth. 9. 13.
• * 1.624

  Matth. 23. 2••.
• * 1.625

  Whether Bap∣tism by Wo∣men, be •••••• Baptism, go•••• and effectual to them that receive it.
• a 1.626

  T. C. lib. 1. pag. 144. O∣••dus polar, whether he ••e a Minister, or so, depend∣eth not onely the dignity, but also the being of the Sacrament. So that I take the Baptism of Women to be ••o more the holy sacrament of Baptism, than any other daily or ordinary washing of the Childe.
• b 1.627

  1 Tim. 2. 22.
• c 1.628

  1 Tim. 14. 34.
• * 1.629

  Clem. Const. Apostol. lib. 2•• cap. ••.
• * 1.630

  T. C. lib. 1. pag. 144.
• a 1.631

  L••••i•• pre∣libentur, ne, si permitte∣rentar, eorum occasione per∣veniatur ad Illicita. Lib. neque tamen. Iust. de A∣suth. T••e. lib. Offici••••. D. de rei Vind.
• b 1.632

  Ephes. 4.••.
• c 1.633

  Una est Na∣tivi••as de ti••∣ri••, alia de ••oelo; una de cainc, alia de Spiritu; Una de ••ie••∣mitate alia de mortalitate; una de mascu∣lo & foemina, alia de Deo & Ecclesia. Sed ip ae du•• sin∣gulares sunt. Quo modo enim ••terus non potest repeti, sie nec Baptismus ••••e••ari. Prosp. Senten. 3••1. Eia fra••res lacteum genitalis sont••s ad laticem con••olate, ut se••••per robia aqua sufficiar, hoc ante omnia scient••s quia hanc nec••ssandere lioet nec turfes haurire. Zene••h. Invit. ad Fent.
• * 1.634

  August. de Eap••. •• Don. lib. 2. cap. 14. T••••t. de Bap••. Cypr. Epist. 7 1.
• * 1.635

  Euseb. lib. 7. cap. 1, 2, 3. Cypr Epist 70, 71,72 73, 74, 75, 76.
• a 1.636

  Illi ips: E∣piscopi qui Rebap••zan∣des Haeret••: •••• cum Cyprians statuerant, ad an••iquem consuerudi∣nem revo••••ti ne••um ••••mise∣re decretum. Hierim. cont. Lucifer. Vide & August. cunt. Cres∣con. lib. 3. cap ••, ••. & Epist. 48.
• b 1.637

  Di••••lti ••eri nun p••sse ut in ••als•• Bap∣tisi••are inqui∣natus ab••uar, immundus ••∣munlet, sup∣plantator ••ri∣gat perilkus liberer, reus veniam tribnar, damu••tus abtolvar. ••••ne haec ••in∣nia poter•••••••• ad sulos H••re∣••le•••• pertine∣te, qui saha∣ve••unt Sy••∣bolum, dum alter dixe••it duos Deos cum Deus a∣nus s••, alter ••atrem rule in persona Filil cog∣••osei, alter catnem sub lucins Fili•• Dei per quam Deo reconci••••••tus est ••aundus: Er ••••ereil I••••usm••••, qui 3 Sacra∣menns Catholicis alteri, moseuatus. Op••••i. lib. 1.
• c 1.638

  Synod. Nico. cap. 19.
• d 1.639

  Syno••. 1. Ar••••at. cap. 8.
• e 1.640

  Euseb. Eccles. Hist lib. 7. cap ••.
• * 1.641

  Circa An. 3••0
• * 1.642

  Circa An 370.
• * 1.643

  Vi••••ent Lyren. Adve••s. ••••res. cap 11.
• * 1.644

  Vide C. The∣•••• lib. 15. ••••. ••••b. Adve•• ••••. ••••s se lib. ••ullus dica An••••••.
• * 1.645

  Si quis C. Ne. Sin ••••. Baptis. Circa An. 41••.
• * 1.646

  Numb. 16. 10. Levit. 10. 1. 1 Sam. 13.11. 2 Sam. ••.6. 2 Chro. 26.16. Heb. ••.4.
• * 1.647

  Sect. 306. Lugdunentis ex lireria De∣cret. de Ma∣nim, ••n••rast. Dunase, Ea••∣ciur Reg. 10••. Prohibita neri si sians non tenent. In prohibitioni∣bus, antemcir∣ca re•• favora∣bles contra∣tiom obtin••r.
• a 1.648

  T. C. lib. ••. pag. 144. As St. Paul saith, That a man cannot Preach which is not sent Rom. 10. 15. No not although he speak the words of the Scripture, and interpret them: So I cannot see how a man can Baptize unless he be sent to that end, although he pour wi∣ter, and re∣hearse the words which are to be re∣hearsed in the Ministry of Baptism.
• b 1.649

  T. C. lib. 1. pag. 16••. If either the Matter of the Sacrament, or the Form of it, which is the Institution (which things are onely sub∣stantial parte) were want∣ing, there should then have been no Sacrament at all ministred. But they be∣ing retained, and yet other things used which are not convenient, the Sacrament is ministred, but not sin∣cerely.
• c 1.650

  T. C. lib. 3. pag. 1••••.
• d 1.651

  T. C. lib. 3. pag. 121.
• e 1.652

  T. C. lib. 3. pag. 135. The Minister is of the Substance of the Sacra∣ment, con∣sidering that it is a principal part of Christ•• Institution. Faza, Epist. 2. Desir aqua, & tamen Baptismu•• alicujus diff. tri cum aedificasione non pessit nec debear, ego•• ••••t•• quo•• is ali•• liquere non minus tire•• quam aqua Bapti••••arim.
• f 1.653

  T. C. lib. 3. pag. 138. Shew me why the breach of the Institution in the Form should make the Sacrament unavailable, and not the breach of this part (which concerneth the Minister) T. C. ibid. Howsoever some learned and godly give some liberty in the change of the Elements of the holy Sacrament; yet I do notice how that can stand. Idem, pag. 137. I would rather judge him baptized, who is baptized into the Name of Christ, without adding the Father and the Holy Ghost, when the Element of Water is added, then when the other words being duty kept, some other liquor is used.
• * 1.654

  Factu•• al∣terins alil na∣cer•• non de∣ber. Vl•• lib. de Tupille, ••••ct, S. Plurimum. Item. A••pier. lib Pater fa∣milias. De He∣re. Irs••••. ••. a••••ficia re∣nent Authores in••s. non ali••••. Lib. Sancmus 22 C. de l••oen.
• * 1.655

  August. Epist. 23.
• * 1.656

  T. C. lib. 3. pag 136. Au∣gustine stand∣eth in doubt, whether Bap∣tism by a Lay∣man he avail∣able, or no. Conr. Lit. Pat••. lib. 2. ••. 13. Where, by all likeli∣hood he was out of doubt, that that which was ministred by a Woman, whose unapt∣ness herein is double to that of a Layman, was of no esse.1.
• * 1.657

  T. C. lib. 1. pag. 116. The Sacriledge of Private Per∣sons, Women especially, in Administring the holy Sa∣ment of Bap∣tism.
• * 1.658

  T. C. lib. 3. pag. 139. As by the Seal which the Prince hath set apart to Seal his Grants with, when it is sloin and set to by him that hath no authority, there groweth as assurance to the party that hath it. So if it were possible to be the Seal of God, which a Woman should set to, yet for that, she hath f••ola i••, and put it to not onely without, but contrary to the Commandment of God; I see not how any can take any assurance by reason thereof.••
• * 1.659

  Exod. 4.24. T. C. lib. 1. pag. 144. I say, that the unlawfulness of that sect, doth appear, sufficiently, in that she did it before her Husband Mo∣ses, which was a Prophet of the Lord, to whom that Office of Cir∣cumcision aid appertain Besides, that she did cut off the Fore-skin of the Insane, not of minde to they the Command∣ment of God, or for the Sal∣vation of the Childe; but in a choser on∣ly, to the end. that her Hus∣band might be eased, and have release: Which minde appeareth in her, both by her words, and by casting away in anger, the Fore-skin which she had cut off. And if it be said. That the event declared, that the act pleased God, because, that Moses forthwith wanted batter, and was recovered of his sickness. I have showed before, That if we measure things by the event, we shall oftentimes justifie the wicked, and take the Righteousness of the Righteous from them.
• a 1.660

  Mala passis non ••ascimer, sed compatmur, B••et de Consol.
• b 1.661

  Where the usual Translation h••th, Exod. 4.25. She cut away the Fore-skin of her son, and cast it at his feet, and said, Thou art indeed a bloody Husband unto me. So he departed from him. Then she said, O bloody Husband, because of the Circumcision. The words as theylle in the original, are rather thus to be interpreted: And she cut off the Fore-skin of her son. Which being done, she touched his Fact, (the Feet of Moses) and said. Thou art to we an Husband of Blood (in the plural number, there∣by signifying I••••usion of Blood.) And the Lord withdrew from him or the very time, when she said, A Husband of Blood, in regard of Circumcisor.
• * 1.662

  Psal. ••c6. 30.
• * 1.663

  T. C. lib. 2. pag. 142. See∣ing they onely are t.••••l ten in the Scripture to administer the Sacra∣ments, which are bidden to Preach the Word. and that the pub∣lick Ministers have onely this charge of the Word; and seeing that the Ad∣ministration of both these are so linked together, that the denial of licence to do out, is aden••∣al to do the other; as of the contrary part, licence to one, is li∣cence to the other; con∣sidering also. that to mini∣ster the Sacra∣ments, is an honor in the Church. which none can take unto him, but he which is called unto it, i•• was Aaron: And further, for as much as the Baptising by private persons, and by Women especially. confirmeth the dangerous terror of the Cumile••••ra•…•… of young Children, which ••••ie without Baptism: L••••t of all, seeing we have the consent of the godly learned of all times against the Baptism by Women, and of the Reformed Churches now, against the Baptism by private men; we conclude. That the administration of this Sacrament by private persons, and especially by Women; is meerly both unlawful and void.
• * 1.664

  Interrogato∣ries is Bap∣tism touching Faith, and the purpose of a Christian life.
• * 1.665

  Aposto••ae ma∣••ulictum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Na••. Otar Contr. Iuli••.
• * 1.666

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Just Marc. Expos. ••••••..
• * 1.667

  Matth. 15. 17. John 1.12
• * 1.668

  Spiritus San∣ct•••• habitatoc ejus Templi non effecti••••, quod Antisti∣tem non haber veram Fidem. Ierom. Adv. Lucifer. cap. 4.
• * 1.669

  Isid. de Offic. Eccles. lib. 2 cap. 24. Ambros. Men∣nen. lib. 1. cap. 4. Tertul. de Spectac.
• a 1.670

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pustin. Apol.
• b 1.671

  1 Pet. 3. 21.
• * 1.672

  Interrogato∣ries proposed on•• Infants in Baptism, and answered as it their names by God fathers. They pensa••••e Iuly Baptism in toyne fool∣ish; for that they ask Que∣stions of an Infant which ca••ace an∣swer, and speak unto them, as was went to be spoken unto ••••••, •••• un∣to such as be∣ing converted answered it to mo••••, ••••••l were baptized. Which is but a mockery of God, and therefore a∣gainst the holy Scriptures. Gal. 6.7 Ad∣monition to the Parlia∣ment ••••e tante desend c•• in T. C. lib. 1. pag. ••••••.
• * 1.673

  Aug. 1 pti. ••3.
• * 1.674

  〈…〉〈…〉 lipsi∣us res ••••••••••∣mentum per∣cirtialo. Aug.
• a 1.675

  Voltum mi∣rabi is les est. quemad: un∣cum quorun∣dam nondum cognoscenu∣••••n ••cum sir intrabitator Deus; & quo∣••••••m cog∣nescen••inan, non sit. N••c illi. nim a.l ••cmplum Dei pertinene, qai cogn••icenc••; D••un, non E∣c••t Deum ••∣thieavetunt: & od remphius ••••l ••••erinen: parvali sancti∣sicati, Sacra∣ments Cini•••• regenetri Spoiu Sancto qat per aeuu∣••••mu••dum ••••stunt cog∣noscere Deum. Ilade quem po••uerunt i li nosse •••••• ha∣berc, illi potu∣erunt habere antequ. un nosse. Aug. Epist. 59.
• b 1.676

  T.C. lib. ••. pag. 15; If Children could have Faith, yet they ••••at pre∣sent the childe cannot pre∣cisely ••ell whether this particular childe hath Faith, or no; we are to think chari∣tably, and to hope i•• is one of the Church; but it can be no more predic∣ly said, that is hath Faith, then it may be said precisely elected.
• c 1.677

  2 John 1.
• d 1.678

  Gal. 5. 3.
• e 1.679

  Stipu••a••o est verborum conceptio, qui∣b•••• is qui la∣teringatur de∣nurum sactummre se quod inrterogatus est respondet, Lib. 5. Sect. 1. ff de Obilg. & Act. In haec re alim talis ver••oa tradita fuerunt. Spanies? Spondeto, Promitto. Fide prominis? Fide Prumitris Promitto. Fide jubeo. Dabia? Dabo. Vacies? Faciam. ••as••it. de verb. oblig. lib. 2. tit. 15.
• f 1.680

  Gen. 17.14. ••. accommodat i lis nuter Ecclesia a i rum pedes ut venient, alloram eo ut credant, ••••os ••••: ••ngum ut fateantur, ut quoniam quod agri sunt alio peccante ut praegravantur, sic cum familiar alio p••nio conscience falvantur. Aug. Serm. 10. de Verb. Apest.
• * 1.681

  T.C. lib. 1. pag 172.
• * 1.682

  ••li enim qni pro Rep. ce∣c••l p••nt, in perpertinum per glotian vivcet intelli∣gun••ur in∣flit lib. •• tit. as sects.
• * 1.683

  Osteruatur ••pliyp•• percipi∣endam spiritu∣alem gratiam von ram a••••∣cis qucium ges••••urut ••••∣nibus quamvia & a•• ipsis si & ipsi hor. 1. & ••••∣deles sint, qua •••• unit r•••• socierate san∣torum argu∣sid lin v. Aug. in Epst. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iustin Reip. al Or∣th••••.
• a 1.684

  Si Arrianae aut Sabelliane herese•••• & 〈◊〉〈◊〉 esses, & non tuo ipsius symbolo te∣cum uterer, convincerem re tamen testi∣moniorum sacrorum au∣ctoritate. Quid tantem si sic apud ee agerem, quid diceres? quid responderes? nonne obsecro illud, in eo re Baptisatum, in eo te renatum esse? Ec verè, in negotio quamvis improbo non importuna defensio, & quae non absurdè causam erroris diceres, so pertinaciam non sociares errori. Nunc autem cùm in Catholica urbe natus, Catholica Fide institutus, Catholico Baptismare regeneratus sis, nunquid agere tecum quasi cum Arriano aut Sabelliano possim? Quod utinam fuisses. Minus dolerem in malis editum quàm de bonis laps••m, minus Fidem non ha••itam quàm amissam. Non ••iquum aurem, He∣retice, non iniquum aut grave aliquid postulo. Hoc fac in Catholica Fide editus quod fueras pro perversitate facturus. Cassie∣od. de incarn lib. 6. cap. 5.
• b 1.685

  Tertul.. lib. de Spectac.
• * 1.686

  Of the Cross in Baptism.
• * 1.687

  Tertul. de C••∣ro. Militi••.
• c 1.688

  Traditiones non scriptas, si doctrinam re∣spiciant, cum doctrina scri∣p••a convenire debere dici∣mus. Quod ad rituales & ec∣clesiasticas at∣tinet, ordinis & aedificationis Ecclesiarum in his semper habend•• ratio est; inutiles autem & noxias, nempe ineptas & supersticiosas Patronis suis relinquamus, Goulart, Genevens. Annot. in Epist. Cypr. 74.
• d 1.689

  T.C.l. ••. pa 71. They should nor have been to hold as to have brought it into the holy Sacrament of Baptism and so ••ingle the Ceremonies and inventions of Men•• with the Sacra∣ments and institutions of God.
• * 1.690

  T.C. lib 1. pag. 170. The profitable sig∣nification of the Cross maketh the thing a great deal worse, and bringeth In a new word ••neu the Church; whereas there ought to ••e no Doctor li••ard in the Church, but onely our Saviour Christ, For al hough t•• be the Word of God, that we should •• •• be ashamed of the Cross of Christ, yet is it not the Word of God, that we should be kept in re∣membrance of that, by ••••••n lines drawn across one over an∣other in the Childes Fore∣head.
• * 1.691

  Luk. 7. 44
• a 1.692

  T. C. lib. ••. pag. 170. It is known to all that have real the Ec∣clesi••ssical sieries, That the Heathen did •••••••••• in Christians in ••••••••s, all, in reproach. Thu•• the God which ••ry believed on, was hanged upon a Cross. And they thought go••d to r••th, that they were not ashamed therefore of the Sun of God, by the often using of the Sign of the Crist. Which care∣fulness and goul minde, to keep a∣mongst them an open Pro∣se••••••n of Christ crucifi∣ed, althrough it be to be commended, yet is not this means so. And they might otherwise have kept it, and with less danger then by this use of crossing. And as it was brought in upon no good ground, so the Lord left a mark of his curse of it, and whereby It might be perceived to c••mour of the Forat of Men Brain, is that it began forthwith, while it was yet in the Swalling Ciours, to be supersti••iuosly abused. The Christians had such a Superstition in it, that they would do nothing without Crossing: But if it were gramed, that upon this consideration which I have before mentioned, the ancient Christians did well; yet it followeth not, that we should to do. For we live not amongst those Nation; which do cast us in the ••••th, or reproach us with die Cross of Christ. Now that we live amongst Papist: that do not concern the Cros of Christ, but which esteem more of the Word in Cross, thru of the tene ••as, w•••••• is his sufferings, we ough now to do clean con••••riwile to thrill christians, and abolish a••l use of that Cross to. For contrary theas•••• must have contrary remedie. If therefore th••o'd t Christians to deliver the Cross of Christ sunt now 〈…〉〈…〉, all senue the Cross; the Christians now to take away the superstitions estimation of it, ought to take away ••e use of it.
• b 1.693

  Ephe••. 5. 12. Rom. 6. 21
• c 1.694

  Sen. Epist. 1••. lib. 1.
• d 1.695

  T•• ••oin 〈…〉〈…〉.
• e 1.696

  Frons honinies cristitiae. Islortatis, Clementia, severitatis index est, Plin. lib. 21.
• * 1.697

  Ez. k9 4. Apoc. 7. 3. •• p 4.
• a 1.698

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist Eth. 4.c.9. a Caro signa∣tur u•• &c ani∣ma muniatur, Tertul de Re∣sur. Car.
• * 1.699

  Cypr. Epist 56. ••d Thim••••∣••••••.
• * 1.700

  Cypr. de Laps.
• * 1.701

  Erant enim supplices co∣rona; li. Teti∣lib. de Core∣••il.
• * 1.702

  In the service of ••lo••, the Donors of their Temples, the Sacrifices, the Al••••••, the Priests, and the Suppliants that wore present, were Garlands.
• a 1.703

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣rist. •• her. I.1. cap. 6.
• b 1.704

  Oziar Rex leprae varie∣late in fronte macularu•• est, co porie cor∣poris norarus est. nso Domi∣no ubi sig••••••∣cur qui Domi∣n•• prome∣tentur. Cypr. de unit. Ec∣cles. Cap. 16.
• c 1.705

  Ginlart. Am not. in Cypr. lib. ad Demerr cap. 19. Quam∣vis veteres Christiani ex∣terno signo cruds un sumi, lil ••amen suit sinc supersti∣tione, &c du∣ctrias de Christi merito ab cr••••e qui postea l••••••epsie pios servant; immunes.
• d 1.706

  Idem An. not. in Cypr. Epist. 57. 67.
• * 1.707

  Dist. 6.3. cap. Quid.
• * 1.708

  ••izon. lib 17. cap. 15.
• * 1.709

  The. pag. 3. q. 25. art. 3. Resp. ad Tert.
• a 1.710

  Ioseph. An∣tiq lib. 17. cap. 8. & lib. 18. cap. 3. & de Bell. lib. 2. cap. 8.
• b 1.711

  Their Eagles their Ensigns, and the Ima∣ges of their Princes, they carried with them in all their Armies, and had al∣ways a kinde of Chappel wherein they places and a∣dored them is their gods. ••••. l. 40. Heredian. lib. 4.
• c 1.712

  Matth. 22.20.
• d 1.713

  2 Chro. 4. 3.
• e 1.714

  Exod. ••2.••.
• f 1.715

  2 Chro. 34 7.
• g 1.716

  Josh. 22. 10.
• * 1.717

  1 King. 11. 1••.
• * 1.718

  2 King. 13. 13.
• * 1.719

  2 King. 18 3,6. & 12. 2.
• * 1.720

  2 King. 23. 7.
• * 1.721

  Of Confirma∣tion after Bap∣tism.
• * 1.722

  Caro manus Impositione adumbeatur, ••t & anima Spiritu illumi∣ne••ur. Tertul de Reser. Ca••.
• * 1.723

  Gen. 48. 14.
• * 1.724

  2 King 5. 11.
• * 1.725

  Num. 27. 18.
• * 1.726

  Matth. 9. 18. Mark 5. 23. 8. 12.
• * 1.727

  Matth. 19.13. Mark 10. 14. Luk. 18. 15.
• * 1.728

  Mark 16.17.
• * 1.729

  A•••• 1••. ••.
• * 1.730

  Act 8 17, 18.
• * 1.731

  〈…〉〈…〉
• * 1.732

  August de •• er ••K •• •• cap. 15.
• * 1.733

  Tertul. de Bap∣tis.
• * 1.734

  Cypr. Epist. 2. ad Donat. c. ••.
• * 1.735

  Euseb Emis. Ser. de Vents.
• * 1.736

  Aug. de Trin. li•• 15 cap. 26. l•••••• 6. 3.
• * 1.737

  Acts 8. 12, 15. Ier. Advers. ••ucif. cap. 4.
• * 1.738

  Cypr. Epist. 73. ad Iubaje∣num.
• * 1.739

  Heb. 6. 3.
• * 1.740

  Psal. 31. 10, 11, 12.
• * 1.741

  T C. lib. 1. pag. 1••1. Tell me why there should be any such Confir∣mation in the Church, being brought in by the seigned Decretal Epistles of the Popes (this is ••e••••acted by the same T.C. lib. 3. pag. 232 That it is ancienter then the seigned Decretal Epistles, I yield unto) and no one tittle thereof, being once found in the Scripture, and seeing that it hath been so horribly abused, and not necessary, why ought it •••••• to be utterly abolished? And thirdly, this Confirmation hath many dangerous points in it. The first step of Popery in this Confirmation, is the Laying on of Hands upon the Head of the Childe, whereby the opinion of it that it is a Sacrament, is confirmed, espe∣cially when as the Prayer doth say, That it is done according to the example of the Apostles, which is a manifest unw••t••, and taken indeed from the Popish Confirmation. The second is, for that the Bishop, as he is called, must be the onely minister of it, whereby the Popish opinion, which esteemeth it above Baptism, is confirmed. For whilest Baptism may be ministred of the Minister, and not Confirmation, but onely of the Bishop; there is great cause of suspition given to think that Bap∣tism is not so precious a thing as Confirmation, seeing this was one of the principal reasons whereby that wicked opinion was established in Popery. I do not here speak of the inconvenience, that men are constrained with charges to bring their chil∣dren oftentimes half a score miles for that, which, if it were needful, might be as well done at home in their own Parishes. The third is, for that the Book saith, a cause of using Confirmation is, Therby imposition of Hands and Prayer, the Children may receive strength and defence against all temptations, whereas there is no promise, that by the Laying on of Hands upon Children any such gift shall be given; and it maintaineth the Popish distinction, That the Spirit of God is given at Baptism, unto Remission of Sins; and in Confirmation, unto Strength.
• * 1.742

  Heb. 6. 3.
• * 1.743

  Act. 8.13, 17.
• * 1.744

  Ephes. 3. 24.
• * 1.745

  John 20. 22.
• * 1.746

  Acts 1. 8.
• * 1.747

  Of the Sacra∣ment of the Body and Blood of Christ.
• * 1.748

  John 6. 1••.
• * 1.749

  John 6.25.
• * 1.750

  Mark 14. 12.
• a 1.751

  Acceprum panem & di∣stributum dis∣cipulis Corpus suum illum se∣cit, hoe est. Corpus meum dicendo, id est, figura corpori••mei. Figura autem non su∣isset nisi veri∣tatis esset Cor∣pus, cum vacua res quod est phateasma Fi∣guram capere non posset. Tertul. contra Marc. lib. 4. cap. 40.
• b 1.752

  Secundum haec (that is to say, If it should be true which Hereticks have taught, deny∣ing that Christ took upon him the very nature of Man) nec Do∣minus sangui∣ne suo rede∣mit nos, neque Colix Eucha∣ristiae commu∣nicatio sen∣guinis ejus∣erit, ne•• panis quem frangi∣mus commu∣nicatio corpo∣ris ejus est. Sanguis enim non est, nisi à venis & carnibus & à reliqua quae, est secondum hominem substantia, Iren. lib. 5. cap. 1.
• c 1.753

  Es 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theod. Dialog. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.754

  Sacramenta quidem Quantom in se est sine propri•• virture esse non possunt, nec ullo modo •••• absentat majestas mysteriis. Cypr. de Coen. cap. 7.
• e 1.755

  Sacramento visibili inesfabiliter divina se insundit essentia ut esset •• Religioni circa Sacramenta devotio. Idem, cap. 6. Invisibilis ••••. cerdos visibiles creaturas in substantiam corporis & sanguinis, sui verbo suo secreta poiestare convercit. In spiritualibus Sacramentis, verbi praecipit virtus & servit effectus, Euseb. Emissen. Hom. 5 de Pasch.
• f 1.756

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theodor. Ex quo à Domino dictum est, Hoc facite in meam commemorationem, Haec est caro mea, & hic est sanguis meus; quotiescunque his verbis & hac fide actum est, panis isle supersubstantialis, & calix benedictione solenni sacrarus, ad totius hominis vitam, salumtemique proficit, Cypr. de Coen. cap. 3. Immortalitatis alimonia datur. à communibus cibis differens, corpora∣lis substantiae retinens speciem, sed virtutis divinae invisibili efficientia probans adesse praetentiam. Ibid. cap. ••.
• g 1.757

  Sen∣sibilibus Sacramentis inest vitae aeternae effectus, & non tam corporali quam spirituali trans••ione Christo unimor. Ipse enim, & ponis & caro, & sanguis Idem cibus, & substantia & vita factus est Ecclesiae suae quam corpus suum appel∣lat dans ei participationem spiritius, Ibid. cap.5. Nostra & Ipsius conjunctio nec miscet personas, nec unit substan∣••i••s, sed effectus consaciar & confoederat voluntares. Ibid. cap.6. Mansio nostra in ipso est manducatio, & potus quasi quaedam incorporatio, Ibid. cap. 9. Ille est in Patte per Naturam diu••nitaris, nos in eo per corporalem ejus Nativitatem, ille rursus in nobis per Sacramentorum mysterium. Hilar, de Trin lib. 8.
• h 1.758

  Panis hic azymus, cibus verus & fincerus per speciem & Sacramentum nos ractu sanctificat, side illuminat, veritate Christo conformat. Cypr. de Coen. Cap.6. Non aliud agit participatio corporis & sanguinis Christi, quàm ut in id quod sumimus transeamus, & in quo mor••ui & se∣pulti & corresuscirati sumus, ipsum per omnia & spiritu & carne gestemus, Leo de Pasch. Serm. 14. Quemadmodum qui est à terra panis percipiens Dei vocationem (id est facta invocatione divini numinis) jam non communis pajo est, sed Eucharistia ex duabus rebus constans, terrena & coelesti: Sic & corpora nostra percipientia Eucharistiam, jam non sunt corruptibilia spem ressurectionis habentia Iren. lib. 4. cap. 34. Quoniam salutaris caro verbo Dei quod naturaliter vita est conjuncta, vivifica effecta est: Quindo eam comedimus, tune vitam habemus in nobis: illi carni conjuncti, quae vita effecta est, Cyril. in Io••an. lib. 4. cap. 14.
• * 1.759

  Of Faults no∣ted in the Form of Ad∣ministring the holy Commu∣nion.
• * 1.760

  2 Chro. 3••. ••.
• * 1.761

  1 Cor. 5. 11.
• a 1.762

  Numb 9.13. C••n. 9. Apost. Concil. 2. Brac. cap. 83.
• b 1.763

  T.C. lib. 3. pag. 166. Be∣••ules that, it is good to leave the P••∣pish 〈…〉〈…〉 in those things, which we may so conve∣niently do, it is b••st to co••••t as near ••he manner of celebration of the Supper which our Sa∣viour Christ used, as may be. And if it be a good Ar∣gument to pro••e that therefore we must rather sa••, Take th••••, th••n Take •••• because the Sacrament is as Applicati∣on of the be∣nefits of Christs, it be hoveth, that the Preacher should direct his Admoniti∣ons particu∣larly one after another, unto all those which hear his Sermon, which is a thing absurd.
• * 1.764

  T. C. lib. 1. p. 165. Kneel∣ing carrieth a shew of wor∣ship. Sitting agreeth better with the Acti∣on of the Supper, Christ and his Apo∣stles kneeled not.
• a 1.765

  T. C. lib. 1. pag. 164. All things neces∣sary were used in the Church∣es of God in the Apostles times; but Examination was a necessa∣ry thing, therefore used. In the Book of Chronicles, •• Chro 35 6. the Levites were com∣manded to prepare the people to the receiving of the Passover, in place whereof we have the Lords Supper Now Examination being a part of Preparation, it followeth that here is Com∣mandment of the Examina∣tion.
• b 1.766

  1 Cor •• 11. T. C. lib. 1. pag 1••7.
• c 1.767

  Although they would receive the Communion, yet they ought to be kept back, until such time, as by their Re∣ligious and Gospel-like behavior, they have purged themselves of that suspition of Popery, which their former life and conversa∣tion hath cau∣sed to be con∣ceived. T. C. lib 1. pag. 167.
• * 1.768

  Rom. 15. 5. 1 Cor. 1. 10.
• * 1.769

  1 John ••. 19.
• * 1.770

  1 Tim. 3 14.
• * 1.771

  Matth. 13. ••4, 47.
• * 1.772

  T. C. lib. 1. pag. 167. If the place of the Fifth to the Corinthi∣ans, do forbid that we should have any fa∣miliarity with notorious of∣fenders, it doth more forbid, that they should he received to the Commu∣nion: And therefore Pa∣pists being such, as which are notorious∣ly known to hold Heretical Opinions, ought not to be admired, much less compelled to the Supper. For seeing that our Savi∣our Christ did i••stitute his Supper a∣mongst his Disciples, and those onely which were, on St. Paul speaketh, within; it is evident, that the Papists, be∣ing without, and Foreigners and Strangers from the Church of God, ought not to be received, if they would offer themselves: And that Minister that shall give the Supper of the Lord to him, which is known to be a Papist, and which hath a 〈…〉〈…〉 made any clear renouncing of Popery, with which he hath been defil••d; do••h profane the Table of the Lord, and doth give the Meat that is prepared for the Children, unto Dog; and he bringeth into the Pasture which is provided for the Sheep, Swine and unclean Beasts, contrary to the Faith and Trust that ought to be in a Steward of the Lords House, as he is. For albeit, that I doubt not, but many of those which are now Papists, pertain to the Election of God, which God also in his good time will call to the knowledge of his Truth: Yet notwithstanding, they ought to be unto the Minister and unto the Church, touching the Ministring of Sacraments, as Strangers, and as unclean Beasts. The Ministring of the holy Sacraments unto them, is a Declaration and Seal of Gods favor and reconciliation with them, and a plain Preaching, partly, that they be wash••d already from their sin, partly, that they are of the Houshold of God, and such as the Lord will feed to Eternal Life; which is not lawful to be done unto those which are not of the Houshold of Faith. And therefore I conclude, That the compelling of Papists unto the Communion, and the dismissing and letting of them go, when as they be to be punished for their stubbornness in Popery (with this condition, if they will receive the Communion) is very unlawful; when as, although they would receive it, yet they ought to be kept back, till such time as by their Religious and Gospel-like behavior, &c.
• * 1.773

  T. C. lib. 1. pag. 147. 2 Chro. 30.13.
• * 1.774

  Psal 12••. 1.
• * 1.775

  Luk. 14. 23.
• * 1.776

  T. C. lib 1. pag. 145.
• a 1.777

  1 Cor. 15. 21.
• b 1.778

  Phil. 3. 11.
• c 1.779

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.780

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Theophyl.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ammon. Vide 1 Thes. 4. 17.
• d 1.781

  Maturatae Resurrection's laethunila so∣lemnia, Cypr. de Coea. Deut. cap. 1••.
• e 1.782

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ignat. Epist. ad E∣phes. Iren. lib. 4. cap. 34.
• f 1.783

  E••st ••ih I serile murandum est ex solemnibus, tamen ubi aequiras evidens praser s••••ir••iendum est. Lib. 183. ff. de Reg. Jur.
• * 1.784

  Of Festival Days, and the Natural cause of their con∣venient Insti∣tution.
• * 1.785

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Hipp••••. l.qua Praterpro∣•••• in ••••abi∣tur.
• * 1.786

  Exod. 3. 5.
• * 1.787

  Psal. 118 24.
• * 1.788

  Ecclus. 33. 5.
• * 1.789

  The manner of celebrating Festival Days.
• a 1.790

  Grande vi∣alr••••cer octici∣urn, seces se choros in pub. licurn endurete vicatim epuia∣•• ebitatem ta••••rna ••alun ••ole •••••• vino luc•••• cugr••e, catervarim cursirare ad injurias, ad iniurin, ad impu••••citias, ad I••bi••inis illecebras. Siccine exprimi•••• publicum qan••inst per publicum dedecus? Tert. Apol. ••p. 35. Dies sellos Majestiri alti••same dedicar••s ••ulli. ••••••••••us volup∣tati••••tes accup••ri. ••l 12. tit. 12. lib. 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thess. •••• ••ira••. li••i••. Ser. 9.
• * 1.791

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo. lib. de Ab••aba.
• * 1.792

  Deut. 15. 14. Nehe 8. 9.
• * 1.793

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist.
• * 1.794

  1 Chro. 23.30.
• * 1.795

  Es••h 9. 27.
• * 1.796

  Joh. 10. 21. 1 Mac. 4. 3••.
• * 1.797

  Gal 4. 10.
• * 1.798

  Si omnem la torum devo∣tionem tem∣porum & die∣rum & menli∣um & anno∣rum eralis Apostolus ear P••neta cele∣bramus nanca cire•••• in mense primo? Cur quinqua∣gi••ta. ••xinde ••••••bus in omai exulrainne decu••rimi••? Lib adver. Psyth Aug. de Civir. Dci. lib 10. cap. 4.
• * 1.799

  Luk 1. 25.
• * 1.800

  Luk. 2. 21.
• * 1.801

  Exceptions against our keeping of other Festival days, besides the Sabbath.
• * 1.802

  T. C. lib. 6. pag. 151. If they had been never abused, neither by the Papists, nor by the Jews, as they have been, and are daily; yet such making of Holidays, is never without some great danger of bringing in some evil and currupt opinions into the mindes of men. I will use an example in one, and that the chief of Holidays, and most generally, and of longest time observed in the Church, which is the Feast of Easter, which was kept of some more days, of some sewer. How many thousands are there, I will not say of the ignorant Papists, but of those also which profess the Gospel, which when they have celebrated those days with diligent heed taken unto their life; and with some earnest devotion in praying, and hearing the Word of God, do not by and by, think that they have well celebrated the Feast of Easter; and yet have they thus notably deceived themselves. For Saint Paul reacheth, 1 Cor. 5. 8. That the celebrating of the Feast of the Christians Easter, is not, as the Jews was for certain days, but sheweth, That we must keep this Feast all the days of our life in the Unleavened Bread of Sincerity and of Truth. By which we see, that the observing of the Feast of Easter, for certain days in the year, doth pull out of our mindes, ere ever we he aware, the Doctrine of the Gospel, and causeth us to rest in that near consideration of our duties, for the space of a few days, which should be extended in all our life.
• * 1.803

  T. C. lib. 1. Pag. 152. I confess that it is in the pow∣er of the Church to ap∣point so many days in the Week, or in the Year (in the which, the Congre∣gation shall assemble to hear the Word of God, and receive the Sacraments, and offer up Prayers unto God) as it shall ••hink s••••l accord∣ing to the Rules which are before al∣ledged. But that it hath power to make so many Holidays as we have, wherein men are command∣ed to ••••••se from their daily Vocati∣on of•• l••ugh∣ing, and ex∣ercising their Malie••••••s, •••••• 1 d••ny to be in the power of the Church For proof where∣of, I will take the Fourth Command∣ment and no other inter∣pretation of it, then Mr. Doctor allow∣eth of, which is. That God lir••••o••••th and lea••eth it at the liberty of every man, to work six days in the Week, so that he rest the Seventh day. Seeing therefore, that the Lord hath lest it to all Men at Liberty, that they might Labor, if they think good, Six days: I say, the Church nor no Man can take this Liberty away from them, and drive them to a necessary Rest of the ••••••ly. And if it be lawful to abridge the Liberty of the Church in this point; and instead, that the Lord saith, Six days thou ••••ist labor, if thou wilt to say. Thou shalt not labor Six days: I do not see, why the Church may not as well, whereas the Lord saith, Thou shalt rest the Seventh day, command, That thou shalt not rest the Seventh day. For, if the Church may •••• strain the Liberty which God hath given them, it may take away the yoke also, which God hath put upon them. And whereas you say, That notwithstanding this Fourth Commandment the Jews has certain other Feast which they observed; indeed, the Lord which gave this General Law, might make as many Exceptions as he thought good, and so long as he thought good. But it followeth not, because the Lord did it, that therefore the Church may do it, unless it hath Commandment and Authority from God so to do. As when there is any General Plague or Judgment of God, either upon the Church, or coming towards it, the Lord commandeth in such a case, Ioel 2. 15. That they should sanctifie a General ••a••••, and proclaim G••matisa••a••, which sign; fieth a Prohibition, or forbidding of ordinary works; and is the same Hebrew word wherewith those Feasts days are noted in the Law, wherein they should rest. The reason of which Commandment of the Lord was, that they abstained that day as much as might be conveniently from Meats; so they might abstain from their daily works, to the end they might bestow the whole day in hearing the Word of God, and humbling themselves in the Congre∣gation, confessing their faults, and desiring the Lord to turn away from his fierce wrath. In this case the Church having Com∣mandment to make a Holiday, m••y, and ought to do it, as the Church which was in Babylon, did during the time of their Cap∣tivity; but where it is destitute of a Commandment, it may not presume by any Decree to restrain that liberty which the Lord hath given.
• * 1.804

  Jo••l 12. 15.
• * 1.805

  Exod. 13 3.
• * 1.806

  Esib. 9.
• * 1.807

  T. C. lib. 3. pag 193. The example out of Esther is no sufficient war∣rant for these Feasts n que∣stion. For first, as in o∣ther cases, so in this case of days, the estate of Christians, under the Gospel, ought not to be so ceremonious, as was theirs, under the Law. Second∣ly, That which was done there, was done by a spe∣cial direction of the Spirit of God, either through the ministry of the Prophets, wh••ch they had, or by some other ex∣traordinary means, which is not to be followed by us. This may appear by another place, Za••h 8. where the Jews changed their Fasts into Feasts, onely by the mouth of the Lord, through the ministry of the Prophet. For further pr••ol whereof, first, I take the ••••. Verse, where it appeareth, that this was an order to en••ure always, even as long as the other Feast days, which were instituted by the Lord himself. So that what abuses soever were of that Feast, yet as a perpetual Decree of God, it ought to have remained; whereas our Churches can make no such Decree, which may not upon change of times, and at her circumstances, be altered. For the other proof hereof. I take the last Verse: For the Pro∣phet contenteth not himself with that, that he had rehearsed the Decree, as he doth sometimes the Decree of propane Kings, but oditeth precisely, that as soon as ever the Decree was made, it was Registred in this Book of Esther, which is one of the B••oks of Canonical Scripture, declaring thereby in what esteem they had it. If it had been of no further Authority, then on Decree, or then a Canon of one of the Councils, it had been presumption to have brought it into the Library of the Holy Ghost. The sum of my Answer is, That this Decree was Divine, and not Ecclesiastical onely.
• * 1.808

  2 Mac. 15 34.
• * 1.809

  •• Mac. 4. 55.
• a 1.810

  Commemo∣ratio Aposto∣lica passionis, to••las Christi∣anitatis magi∣stra à cunctis jure celebra∣tur. Cod. l.3. ti••. 12.l.7.
• b 1.811

  T. C. lib. 1. pag. 153. For so much as the old people did never keep any Feast or Holiday for remembrance, either of Mo∣ses, &c.
• c 1.812

  T. C. lib. 1. pag. 153. The people wh••n it is cal∣led St. Pauls day, or the Blessed Virgin Maries day, can under∣stand nothing thereby, but that they are instituted to the honor of St. Paul, or the Virgin Mary, unless they be other∣wise taught. And if you say Let them to be taught, I have answer∣ed. That the teaching in this Land, cannot by any other which is yet taken, come to the most part of those which have drunk this poyson, &c.
• d 1.813

  Scilicet ignorant nos nec Christum unquam relinquere, qui pro totius servandorum mundi salu••e passus est, nec alium quempiam colere posse. Nam hunc quidem tanquam Filium Dei a loramus, Martyres verò tanquam Discipulos & Imitatores Domini digne proptet insuperabilem in Regem ipsorum ac Praeceprorem benevolenuam diligismus, quorum & nos consories & dicipulos fieri optamus. Euseb. Hist. Eccles. lib. 4. cap. 15.
• e 1.814

  T. C. lib. 1. pag. 153. As for all the Commodities, &c.
• f 1.815

  T. C. lib. 1. pag. 154.
• g 1.816

  T. C. lib. 1. pag. 154. We condemn not the Church of England neither in this, nor in other things. Which are meet to be Reformed. For it is one thing to mislike, another thing to condemn; and it is one thing to condemn something in the Church, and another thing to condemn the Church for it.
• h 1.817

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 De Clau••io dictum apud Dionys. lib. 50.
• * 1.818

  Mark 2. 27. Numb. 15.32.
• a 1.819

  Hi vacare consueti sunt seprima die, & neque a••ma porta••e in praedictis die∣b••s, neque terrae cultu∣ram contin∣gere neque alterius cujus∣piam curam habere parl∣untur, sed •••• templis exten∣den••es mano•• adorare usque ad vesperam solitisunt. In∣grediente verb in civi••a••em Piolem••o Lago ••um exerci•• & mul••is ho∣minibus, cum custodi••e do∣bueri••t civi••a∣••em, ipsis ••••••∣titiam obser∣vantibus, pro∣vinci•• quidem dominum sus∣cepit amarissi∣mum, Lex ve∣rò manifes••••∣ta est, mala•••• habere solen∣nitatem. Aga∣th••r••bid. apu•• Ioseph. lib. 1. co••••r. Appi••••. Vide & Dionys. lib. 37.
• b 1.820

  1 Mac. 2.40.
• c 1.821

  Nehe. 13. 15.
• d 1.822

  Co••. l.3. ••••. 12.l.3.
• e 1.823

  Leo Consti••, 54.
• f 1.824

  T. C. lib. 3. ••••. ••2. Dies ses••o••.
• a 1.825

  Matth. 28.1. Mark 16.1. Luke 24.1. John 20.1. 1 Cor. 16.2. Apoc. 1.10.
• b 1.826

  Apostolis pr••••csi••om sui••. ••on u•• beges de sestis diebus cele∣br••nd; san∣cirent; ied u••∣recte vivendi ca••io•••• •••••• & pie 〈…〉〈…〉bis authores es∣sent. Socra. Hill. lib. cap. 23.
• c 1.827

  Quae toto tertarum or he servantur. vel db ips••s Apo∣stolis vel Con∣silus g••nerali∣bus quorum 〈…〉〈…〉 ri∣main in Ecclesia authoritas •••••• stratuts est ;n∣telligere lice•••• Sicu••••, qu••d Domini Passio & Resurrectio, & in Coelum Ascensus, & Adventus Spiritus Sancti, anniversaria solemnita••e cele∣brarenu•• August. Epist. 118.
• d 1.828

  Luk 2.14
• * 1.829

  Of Days ap∣p••inted as well for ordi∣nary, as for extraordinary Fasts in the Church of God.
• * 1.830

  T. C. lib. 1. pag. 30. I will not enter now to discuss. whether it were well done to Fast i•• a••l places ac∣cording to the custom of the place. You oppose Ambrose and Augustine, I could oppose Ignatius and Tertullian whereof the one saith, it is aefos, a de••••••ble thing to Fast upon the Lords Day, the other, That it is to kill the Lord, Tertul•• the Coron. il Ignatius: Epist de Phillips. And although Ambese and Augustine, being private men at Rome, would have so done; yet it followeth not, That if they had been Citizens and Ministers there, that they would have done And if they had done so, yet it followeth 〈…〉〈…〉 but they would hase spoken against that appointment of days, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Fasting, whereof Eusebius saith, that Mo••∣ta•••••• was the first Author. I speak of that which they ought to have done. For otherwise I know, they both thought cor∣ruptly of Fastings: when as the one saith, It was a remedy or reward to Fast other days. •• in 〈…〉〈…〉 not in Fast, was in and the others asketh, What Salvation we can obtain, if we blot not our •••••• sins by Fasting, seeing ••hat the Scripture saith, That Fasting and Amis, d••th deliv••r from sin; and therefore calleth them new Teachers, they that out the merit of Fastings. August. de Temp. 62. ••••m. Aub. lib. 10. Epist.
• a 1.831

  Tertul. de ••e∣jun. Neque e∣nim c••bi tem∣pus in pericu∣lo: Semper in∣edia mo••••ori•• sequela est.
• b 1.832

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo. 1. de Abrah.
• c 1.833

  John 4.31.
• d 1.834

  Rom. 14. 19.
• * 1.835

  Matth. 6. 16.
• a 1.836

  2 Chro. 20. Jere. 36. Ezra. 8. •• Sam. 7.
• b 1.837

  Julg. 20. 26.
• c 1.838

  2 Mac 13 11.
• d 1.839

  1 Sam. 31. 13. 1 Chro 10. 12.
• e 1.840

  Le••it. 1••. Levit. 16. Philo d hujus festit jejuniosra loquitur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pag. 44••.
• f 1.841

  Zach. 8. 1••. Exod. 32. Numh. 14.
• g 1.842

  Vide Riber. lib. 5. cap. 11. Dan. 10. 23.
• h 1.843

  Puram & si¦ne animalibus coenam. Apu••. in Aselep. in sine. Pastum & potum pura nosse. non ventris scilicet sed animae cause. Tertul. de Poenit. Vide Phil. lib. de veta contempl. Rom. 14. 2. Hieron. lib. ••. cont••. Ievini∣an. Judith 8 6. A. ••os. in ••isne. Tora. lib. 3. Quiest de tempor. cap. de S••b. & cap. de Je••us.
• a 1.844

  Neh. 8. 3. 12. Hora si••••∣••a qu•• 〈…〉〈…〉∣tis nos•••• is ad prandium vo∣ca••e soler, su∣pervenit. Io∣seph. lib. de vira 〈…〉〈…〉.
• b 1.845

  Sabbat•• Ju∣da••oram à Mose in umne x••um jejunio dicara. Iusti••. lib. 35. Ne ju••aus qui∣dem, mi T••∣••eri, ••om li∣benter Sabba∣t•• •• junium i••••••a quàm eg•• hostie ••e••∣ravi. Sueton. in Octav. c. 76.
• c 1.846

  Act•• 2. 5.
• d 1.847

  1 Cor. 7 ••. 2 Cor. 6 •• & 11. 27. Col. 4 4.
• * 1.848

  Ignat. Epist. ad Philip.
• * 1.849

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epist. ad. Philip.
• * 1.850

  Vide Ire••••. lib. 1. cap. 20, 21. ••9. 23. 24. 25. Epiph. ••aeres. 21. 2. 23, 24, 27•• 28. &c. 41. 42.
• * 1.851

  Vide Canon. Ap••st. 55.
• * 1.852

  Epiph. ••••res. 75.
• * 1.853

  Con. Land. c. ••. 52. Vetot N••tali••ia Mar∣••••su a in Qua∣••agesima ce∣i bro••.
• a 1.854

  •• o•• 1. 13.
• b 1.855

  Isai. 58 3.
• c 1.856

  1 Tim. 4. 8.
• d 1.857

  Eccles. 12. 13. I••ai, ••••. 6,7. Rom. 14. ••7. Sam. 1. 27. Heb. 12 14. ••••••. 24
• e 1.858

  ••useb. Eccle. ••••. •• lib. 5. •• 23
• f 1.859

  Matth. ••. 14.
• * 1.860

  Col. 8. 15.
• * 1.861

  Mat. 6. 4. Eccles. 7. 4.
• * 1.862

  Job 1. 5.
• * 1.863

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Arist. Eth. 2. cap. 13.
• * 1.864

  Eccles. 9.7. Psal. 35. 15••.
• d 1.865

  Valde absur∣dum est nimia sito••itate ••el∣••e honora re mar••ytem quem scias Deo placuisse jejunus, Hier. Epist. ad Eust.
• * 1.866

  Psal. ••3. 5••
• * 1.867

  Psal. 69. 10.
• * 1.868

  The celebra∣tion of Matrimony. T.C.l. 1. p. 199.
• a 1.869

  Tus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dionys. a••••. l. 2.
• b 1.870

  Ki••l••oshin. in Ri••uili Heb. de benedictio. ••e nuptiarum Eccles. 3. 1. Joel 2. 16. 1 Cor. 7. ••.
• a 1.871

  Mulieres an∣tiquo jure tu∣tela perpetua continebat. Recedebant vero & tutoris potestate, quae in manum, convenissent. Boet. in Topic. Ci••.
• b 1.872

  Nullam eo privatam qui∣dem rem foe∣minas sine au∣ctore agere, majores nost••i voluerunt. Liv. l. 4. The reason yielded by Tul∣ly this, Prop∣ter infirmitatem consilii. Cic. pro Mur. Vide leg. Sax∣on. tit. 6. & 17.
• c 1.873

  Aurum nulla norat praeter unico digiro quem sponsus oppignorasset pro nubo an∣nulo Tertul. Apol. c. 6.
• d 1.874

  Isidor. de. Ec∣cles. Offic, l. 2. c. 19.
• e 1.875

  Elias Thesb. in dict. Hupha.
• f 1.876

  In Ritual. de benedict. nup∣tiarum.
• g 1.877

  Rom. 1. 24. 1 Cor. 7. 4.
• h 1.878

  L. penul••••, de concub.
• i 1.879

  L. item lega∣to sect. penult. D de leg. 3.
• j 1.880

  L. Donatio∣nes D. donati∣onibus.
• * 1.881

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Dionys. Hal. Anriq. lib. 2. Tertul. lib. 2. ad lixorem.
• * 1.882

  Churching of Women T C. lib. 1 pag. 150.
• a 1.883

  Dict. 5. cap. Haec quae. In legs praecipic∣batur, ut muli∣er si mas••ulum pare••er 40 so soeminam 80. diebus à ••e••••. pli cessarer ingre••••i••. Nunc autem st••rim post partum, Ecclesiam In∣gredi non prohibetur.
• b 1.884

  Leo. Const. 17. Quod pro∣f••cto non ram propter muli∣ebrem im∣munditiem, quam ob alias causas in in∣cima legis ratione recondiras, & vere••i prohibitum esse lege, & gratiae tempus traditionis loco suscepisse pu••••. Existimo si∣quidem sacram legem id praescripsisse, quo prote••vam eorum qui intemperanter viverent concupiscentiam castigarer, quem••admodum & alia multa per alia praecepta ordinantur & praescribuntur, quo indomitus quorundam in mulleres stimolus ••e••uandatur. Quin & haec providentiae quae legem constituit velu••as esto ut parius à depravatione liberi sint. Quia enim quicquid natura supervacan••um est, idem corruptivum est & in••tile, quod hic sangius superfluus fit, quae illi obnoxi•• essen•• in immunditie ad id temporis vivere illa Lex jubet, quo ipso etiam nominis sono lascivi concupiscentia ad temperantim re∣digatur, es est inutili & corrupta materi•• ipsum animans coagmentetur.
• * 1.885

  Of the ••ite•• of Burial. T. C. lib. 3. pag. 236.
• * 1.886

  John 11.36.
• * 1.887

  2 Sam. 1••. 30.
• * 1.888

  Eccles. 9. ••.
• * 1.889

  Luke 7. 1••.
• * 1.890

  Psal. ••9. 3. John 19.40. Matth. 23 2••.
• * 1.891

  2 Sam. 1. 19.
• * 1.892

  Jere. 16. 7.
• * 1.893

  Prov. 31. 6. 1 Chron. 19. 2. Job 2. 11.
• * 1.894

  Of the na•••••••• of that Mini∣stry, what s••••veth the performance of divine du∣ties in the Church of Go•••••••• 〈…〉〈…〉 happiness, not eternal onely, but also re••••∣poral, do••h, depend upon it.
• a 1.895

  Si creature Dei, merito & dispensatio Dei sum••••: Qui•• enim magis diligit, quom ille qui fecit? Quis autem ordina∣tius regit quam is qui & fec•• 1 & di••. 〈…〉〈…〉 Quis vero sa∣pi••••tius & fo••tiur ordi∣nare & regere facta potest, quam qui & fa••ienda pro∣vidit & pro∣visa perfecit? Quapi op••er omnem potestarem à Deo esse omnemque ordinationem. & qui non ••e••eruat sentin••e, & quilegerunt cognoscunt. Paul O••••s. ••••s. advers. Pagan. lib. ••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eurip. Phoenis.
• * 1.896

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Eurip. Heracl.
• * 1.897

  Psal. 55. 23.
• * 1.898

  Deut 28. 22.
• * 1.899

  Prov. 1••.
• * 1.900

  Prov. 16.1••. Ante tuinam clatio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Harodor. lib. 7.
• a 1.901

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Eurip. Phoenis.
• b 1.902

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Greg. Nazian: Apol. ••••. They may haply the most deject, but they are the wisest for their own safety, which fear claming, no less then f••lling. Arist. Polit. lib. ••. c. 1••.
• * 1.903

  Luke 12. 4•••• 1 Cor. 4. 1. Tir. 1. 7. 1 Pet. 4, 10, Ephes 3. 2.
• a 1.904

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epist. ad Philem.
• * 1.905

  Of power gi∣ven unto men to execute that heavenly Office, of the gift of the Holy Ghost in Ordinarion; and whether conveniently the power of Order may be sought o•• sued for.
• * 1.906

  Tertul. de Adhort. Castit.
• * 1.907

  Heb. 2. 7.
• * 1.908

  Matth. 19.
• a 1.909

  In ••2. tabu∣l•••• caucum est, or idom juris offet sana••ti∣bus quod so••••bus, id est bonis ••e qui ••u••quam de∣secrun•• Il populo Ro∣mano. Fest. in der Satanites
• b 1.910

  •• usses. 〈…〉〈…〉 E••ccl. lib. e. ••1.
• a 1.911

  Papisticus quidam virtue, stoled quidemoh illis be fine ••llo Scripture fundamento inflicutas & •• diciplina no∣strate autoribus (pce illorum dixerim) non magno pri∣mùm judicio accoptus, mi∣mora adhuc in Ecclesia no∣stra ret••enur. Eecclesiast. di∣scrip. p. 53.
• b 1.912

  Ecceles. di∣scrip. sol. ••••, p. 2. l. 1.
• * 1.913

  Matth. 28. 18.
• * 1.914

  John 20. 21.
• * 1.915

  John 10. 23.
• * 1.916

  It si necessa∣rium est ••re∣pidare de mo∣••ito, religio∣••ism est tamen gaudere de dono: quoni∣um qui mihi oneru est •••• tor, ipse ster administratio∣nis adjuron; & the magnitudi ne gratiz A••c∣cumbat infir∣rano, dabir virtorem qui conulic dignitatem. L•••• ••ev. 1. In Anniver. dia A. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Nazian. Num. 11. 17. Author. libei. discripl. Eccle∣siast.
• * 1.917

  1 Tim. 3. 1.
• a 1.918

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Nazian. Apolog••••.
• * 1.919

  Esay 6. 8.
• * 1.920

  Heb. 10. 8.
• * 1.921

  Heb. 5. 5.
• * 1.922

  Eccles. 7. 6.
• a 1.923

  Mi••es•• ••iui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greg. Nazian. Apo∣loge••.
• * 1.924

  Of Degrees, whereby the power of Or∣der is distin∣guished; and concerning the attire of Ministers.
• b 1.925

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Philo. p. 29••.
• a 1.926

  T. C. l. 1. p. 198. For so much as the com∣mon and usual speech of England is to note by the word Priest not a Minister of the Gospel, but a Sacrificer, which the Minister of the Gospel is not, therefore we ought not to call the Mini∣sters of the Gospel Pri••sts. And that this is the English speech, it appeareth by all the English Translations, which translate always isque. which were Sacrificers, Priests, and do not on the other fute, for any that ever I read, translate we•••• Ci••nen a Priest. Seeing therefore a Priest with us, and in our Tongue, doth signifie both by the Papists Judgement, in respect of their a∣bominable Ma••••, and also by the Judgement of the Protestants, in respect of the Peasts which were offered in the Law, a sacrificing Office, which the Minister of the Gospel neither doth nor can execu••es; It is manifest, that it cannot be without great essence so used.
• * 1.927

  E••••m. magn.
• a 1.928

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.929

  Hesy. Chriflus homo dicitur, quia notus est; Propheta quia sutura ••evelarit; Sacerdos. quia pro nobis ho∣ssiam se ob••••. lit. Isid. Orig. l. 7. c. ••.
• c 1.930

  1 Cor. 15.39.
• d 1.931

  Eyes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. de A∣nim. ••. 2. c. ••••.
• * 1.932

  Esay 66. 21.
• * 1.933

  Revel. 4. 4. Rev. 20. 14. Mat. 19. 28. 1 Per. 3. 1.
• * 1.934

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Dio••. ys. Are∣ep p. 113. Acts 2. 4, 47.
• * 1.935

  Cypr. Ep. 9. 1. 3 ad Roga∣tianum.
• * 1.936

  ••••••. ••ylst. ad Tral.
• * 1.937

  Rom. 1••. 8.
• * 1.938

  Epiph. l. 1. c. 21.
• * 1.939

  Acts 21. 10. Acts 11. 27.
• a 1.940

  Acts 9. 18.
• b 1.941

  Acts 18. 24.
• c 1.942

  Tim. 4.5.9. 1 Tim. 3. 15. 5. 14. 1. 8. Euseb. Eccles. Hit••. l. 3. c. 36.
• * 1.943

  1 Cor. 2. 28.
• * 1.944

  Ephes. 4. 7. Psal. 68. 18.
• * 1.945

  T.C.l. 1. p. 191 1 Tim. 5. 9.
• * 1.946

  Tertul. de Persecur.
• * 1.947

  Of Oblations, Foundations, Endow.ments, tithes, all intended for perpetu∣ry of Religi∣on, which purpose being chi••fly fulfil∣led by the Clergies cerr••in and suffici••nt maintenance, must needs by alieration of Church. It was be made for state.
• * 1.948

  Par••m, pro∣bam, profa∣n••m, saun, ••est. lib. 14.
• * 1.949

  Num. 7. ••5. 85.
• * 1.950

  1 Chron. 28. Exod. 25. 28, & 37. 24. Ezra 1. ••8, 69. Hag. 2. 40. Ezra 9. 24.
• * 1.951

  Nehem. 7. 50.
• * 1.952

  Nehem. 10. 32
• a 1.953

  Cic. oral. pro L. Flac. Cum aurum Julaorum n••mine quo∣tannis ex Ita¦lia •••• an om¦nibus vestrio Provincils H••erosely. mam expar∣tal soleret Flaccus sanxie edicto, ne est Asia exporta ••••licertes.
• b 1.954

  Joseph. Anti. l. 4. c. 12. Every ruicat in value 600. Crown: Num. 35. Levit. 25. 34. & 29. 38.
• * 1.955

  Gen. 14. 20. Gen. 28. 20.
• * 1.956

  Deut. 14. 27.
• * 1.957

  Plin. hist. nur. l. 12. c. 14.
• * 1.958

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A••u••.
• b 1.959

  Massoreth se∣pes est legis divitiarum se∣pes decimae. R. Aquiba in Pirk. Aboth.
• * 1.960

  Mal. 3.
• * 1.961

  Nemo liben∣ter dedit quod non accepit sed expressit. Sen. de Benef, l. 1. c. 1.
• * 1.962

  Levit. 27. 29.
• a 1.963

  Lib. 11. de Reg. Jur.
• b 1.964

  Cujus per errorem deci repetitio est, ejus coas••lio dari donatio est, l. 1. D. de con. 1. indeb. This is the ground of Consideration in alienations from man to man.
• c 1.965

  Nemo petest mutare consi lium s••um in alteius praejudiciam, l. 75. de Reg. Jur. Acts. 3 4. Exod. 22. 29. 30. Matth. 21. 13. Mal 3.8.
• d 1.966

  Non vusen∣tur rem at∣mi••t••ere qui∣bus propria non suit. l. dg. de Reg. Jur. Ezech. 45. 1. 4.
• * 1.967

  ••••g. Char. ••. 1
• * 1.968

  Capit. Ca••d. l. 2. c. 284.
• e 1.969

  Nullins a••∣tem farre; ••ae & reli∣g••o & ••a•• &c. Quod enam evini juris est, ad nu •••• in b••••erf., Inst. l. 2. tit. 1.
• f 1.970

  •• li cum D••s sedilegi pugnant Curt. l. 7. Sacrum sacre∣ve c••minen∣••••cum qui dempset it ••a••••ave, pur ie daci••, Leg ••g. ••ab. Ca••••••, Catul. l 6. c 2••5.
• g 1.971

  Dep. led puer in. T••rul. Apologet. Prudent. Perd••eph.
• a 1.972

  Novimen mulio tegra, & viges corum, propecrea cecki •••• quia Ec∣clesias spolia••••tuat, resque earum vestaverunt, abendtetunc vel di ipu∣crunt, Episcopis••ue & Socerdoribus, oiq ie, quod magi•• est, Eccless. eorum 1 ••••uletuer, & pugnanthus dedetuat. Quapropter nee forces in bello, ••re in fide fiabiles suount, nec victores ex∣ticerunt, sed reegs multi vulnerati, & plures interlecti v••rterunt, reg••aq & regiones, & quod pejus est, regno co••∣lectia perd••lerunt, arquc proptiis ••••∣tediratibus corurrunt, & ha••er•••• corent. Verba Carol, Ma. in Cajira. Ca al. l. 7. c. 1••4.
• b 1.973

  Turno rempus erie magoo cum•• opeaverk emptum lotactum Pallen••o, & cum spolia ista d••••eluque O••erk. Virg. AE•• lib. 10.
• * 1.974

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Demost.
• * 1.975

  Poenam non dico legum quas saepe per∣rumpunt, sed ipsius turpi∣tud••ni•• quae acerbissima est est mon vident Cir. Ofical. 3.
• * 1.976

  Imponita tu credes else quae invisasent? six ul∣lem supplici¦um gravius existimas publico odio? Sen. de Benes. l. 3. c. 17.
• * 1.977

  Iren. l.4 c. 34. Orig. in 18. Num. hom. 11
• * 1.978

  Psal. ••0. 10.
• * 1.979

  Of Ordinati∣on lawful without title and without any popular election pre∣cedent, but in no case with∣out regard of due informa∣tion what their quality is, that cross into holy Orders.
• a 1.980

  Acts 15 2••. Apte. 1. ••2.
• b 1.981

  T••e. 8. 6.
• c 1.982

  Acts 14. 21
• * 1.983

  Iust. lib. 1 tir. 14. sect. 4.
• * 1.984

  Unlawful to ordain a Minister with∣out a Title. Abs••••a pag. 242. & pag. 246. The Law requireth, that every one admitted unto Orders, having for his present Relief some Ecclesiastical ••••eached, should also have some other Title unto some Annual Renter Persi∣an whereby he might be relieved in case he were not able through infirmity, sickness, or other lawfull impediment to execute his Ecclesiastical Office and Function.
• * 1.985

  Of the Leo ••••¦ing in Mini∣sters, their residence, and the number of their Li∣vings.
• a 1.986

  T. C l. 1. p. ••0.
• b 1.987

  68.
• c 1.988

  69. 1 Tim. 3. 2. Titus 1. 9. 2 Tim. 2. 15. Hosea 4. 5. Mar. 15. 14. Luke 2. 8. Acts 20. 9. 1 Sam. 1. 19, 1 Tim. 4. 18. John 10. 4. 1 Peter 5. 1. Acts 80. 28, 1 Thess. 2. 17. Concil. Nic. cap. 15. Matth. 6. 24. 1 Cor. 7. 14.
• * 1.989

  Acts 10. 17.
• * 1.990

  Jer. 23. 2.
• * 1.991

  Ezek. 34. 2.
• * 1.992

  Abstract. p 117
• * 1.993

  Jussingulare est, quod con∣tra tenorem gationis prop∣ter aliquam scilitatem authoritate constiruenti∣nus introdu∣ctum est. Paulus ••••. de Leg••b.
• * 1.994

  Privilegium personale cum persona extinguitur, &, previlēgium ditum a••ioal granlit cum actione. Op. de Regulis. part. 1. 227.
• * 1.995

  Tit. 1. 9.
• * 1.996

  Chrysost. de Sa∣cerd. l. 3. c. 13.
• a 1.997

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. P••. 7. c. 6
• b 1.998

  Act. 10. 3••. 1 Cor. 4. 11. 1 Thess. 2 ••. 2 Thess 3. 8.
• * 1.999

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Et••. l. 2. c. ••.
• * 1.1000

  Valer. l. 6. c. 3.
• * 1.1001

  Ox. men. p. 21.
• * 1.1002

  The Author of the Ab∣stract.
• a 1.1003

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ari••ot. Polit. 2. c. 11.
• b 1.1004

  Nec ign••eo maximo•• honores ad parum diguo•• penu••la ••••liorum solire deferri. Ma∣merrio puneg. ad Iulian.
• c 1.1005

  Neque enim aquam visum est absentem Rei∣pub. racsa lo••er r••os rek••••t dua•• Reip••b. opera∣tur. Vlpian. l. 83. Si maricus a•• legem. Iulian de adulter.
• d 1.1006

  Arist. Polk. l. 1. c. 11. See the like Pre∣an his, ••ramed by the Author of the Abstract, where he saneleth •• Bishop deposing one vnapt to preach, whom himself had before ordained.
• * 1.1007

  Dionys Hali••ar Rom. ••nt ••. 1. 4.
• * 1.1008

  For the main Hypothesis or foundation of these conclus∣ions, let that before ser down in the 9. be read to∣gether with this last the 8••. Para∣graph.