Christ and his Church: or, Christianity explained, under seven evangelical and ecclesiastical heads; viz. Christ I. Welcomed in his nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian communion. With a justification of the Church of England according to the true principles of Christian religion, and of Christian communion. By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late rector resident at Brightwell in Berks.

The Justification of the Church of Eng∣land according to the true principles of Christian Religion and Communi∣on, consisting of three Chapters.

CAP. I. That the Church of England is Gods Trustee for the Chri∣stian Religion, as to the people of this Nation.

SECT. I. Christ delivered the trust of his Word and Sacraments to his Apo∣stles; they delivered the same to Bishops and Presbyters their Successors; but the Apostles had an illimited, their Succes∣sors have a limited trust. The necessity of the succession of these Trustees to the worlds end; yet is the succession of Do∣ctrine more necessary then the succession of Persons.

DID Christian Churches more consider the obli∣gation and the charge, then the priviledges and the honour of being God's Trustees, none of them would arrogantly claim, much less ty∣rannically invade anothers trust; But each would timorously undertake, carefully manage, and consci∣onably

discharge her own: Tis evident that our blessed Sa∣viour trusted all his Apostles equally with the teaching of his Word, Administring his Sacraments, and governing of his Peo∣ple, because he gave to each Apostle an infallible Judgement, and an illimited commission, the one enabling, the other authorizing each of them to guide and govern the whole world, though for the better expediting of their work, every one of them betook himself as it were to his own peculiar Diocess, ac∣cording to that of Paul, For we stretch not our selves beyond our measure, (1 Cor. 10. 14.) But tis easie to distinguish betwixt their Power, and their use of it; For surely if we consider the Power only of each Apostle, none of them by taking care of all Christian People, could usurp anothers authority, or intrude himself into anothers Trust; Thus that commission and com∣mand given to Saint Peter immediately by and from our bles∣sed Saviours own mouth, Feed my sheep, Feed my lambs, (John 21.) though we suppose those sheep and lambs did com∣prize all Christs Flock that then was, or ever should be, (which is as much as the words can bear, and more then they do claim, or will justifie) yet even that large Commission taken in a larger sense then it was given, was no supersedeas to Saint Paul, for taking care of all the Churches, 2 Cor. 11. 28. Instan∣tia mea quotidiana, solicitudo omnium Ecclesiarum, He cal∣leth the care of all Churches his daily instance, that is, his daily work and labour, even in the Judgement of the Latine Church at the time of the Vulgar Translation: For Saint Paul as well as Saint Peter, and the rest of the Apostles as well as Saint Paul, had an universal commission to teach and bap∣tize all Nations, Mat. 28. and by consequent an universal Trust concerning all those Nations who should be taught and baptized; for else they might both teach and baptize in vain.

And this universal trust he that commanded them to under∣take, enabled them to discharge; for the holy Spirit of God leading every one of them into all truth, fitted every one of them to lead all the world besides: But we dare not say it was so with the successors of the Apostles; For they neither had an infallible Judgement that they might have an illimited authori∣ty, nor had they an illimited authority, that they might have

an universal Trust; Nay the Text bids us say the quite contra∣ry; for Saint Paul thus writeth to Titus, For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, (or that are yet left undone) and ordain Elders in every City, as I had appointed thee, Tit. 1. 5. He limits Titus his commission, (and much more the rest of the Ministers that were under him,) to that people only which was in Crete, and leaves him not to take the particular care of any other People or Nation; they were to have other Trustees appointed for them. Again, The same Saint Paul writeth thus to Timo∣thy, I besought thee to abide still at Ephesus, that thou mightest charge some that they teach no other Doctrine; 1 Tim. 1. 3. Where it is as plain, that Saint Timothies Trust was confined only to the people of the Church of Ephesus, and that he was Gods chiefest Trustee, though he was not Gods only Trustee for that people; because the same Saint Paul saith to all the Pres∣byters of the same Church, Take heed therefore unto your selves, and to all the Flock over the which the Holy Ghost hath made you Overseers, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bishops) to feed the Church of God, which he hath purchased with his own blood, Acts 20. 28. where it is evident whose Trustees they were; for he saith, The Holy Ghost hath made you Overseers, or Bishops; and what was their trust? for he saith, Take heed to your selves, and to all the Flock, to feed the Church of God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is so to feed, as tis also to govern or to guide, for so doth a shepheard his sheep, Pascere saith Beza, to feed. Regere, saith the Vulgar Latine, to govern; the word requires both, and according∣ly their trust is not only to feed their Flocks, but also to govern them: Here is a commission not only for Doctrine, but also for Discipline, and this commission is given only to the Pres∣byters or Doctors of the Church of Ephesus; He sent to Ephe∣sus, and called the Elders of the Church, ver. 17. If you ask what Elders? Tis plain by their office what they were; even such as were to answer for the blood of those who perished in their sins, if they did not teach repentance towards God, and faith towards our Lord Jesus Christ: For so the Apostle ar∣gues for himself, I kept back nothing that was profitable unto you, ver. 20. I testified Repentance towards God, and faith towards our Lord Jesus Christ, ver. 21. I have gone preaching the King∣dom

of God, ver. 25. Wherefore I take you to record this day, That I am pure from the blood of all men, ver. 26. He alludes without doubt to those words of Ezekiel, Because thou hast not given him warning, he shall die in his sin, but his blood will I require at thine hand, Ezek. 3. 20. So that Saint Paul gave this commission only to such Elders as were to▪ succeed him in his office of preaching and governing, or in the Ministry, which he had received of the Lord Jesus, to testifie the Gospel of the grace of God, ver. 24. Th••se Elders he appointed his Succes∣sors in the Church of Ephesus, (when he was now quite to be taken from thence,) and by the same appointment hath esta∣blished the succession of the Ministry in all other Churches; For as the Apostles observing the first day of the week for the pub∣lick worship of Christ, hath made it necessary for all Christian Churches to observe the same day for their publick worship to the worlds End; so their appointing the Ministers as their Suc∣cessors for the discharge of that publick worship, hath much more laid upon all Churches the necessity of a successive Mini∣stry; yet Saint Paul looks upon the succession of Persons without a succession of Doctrine, as a poor evidence, and a poorer privi∣ledge of a Christian Church, because he saith, Also of your own selves shall men arise, speaking perverse things to draw away Disci∣ples after them, v. 30. In that he saith, Of your own selves shall men arise, he plainly sheweth they should have a succession of Per∣sons; but in that he saith, speaking perverse things, to draw away Disciples after them, he as plainly sheweth they should in that succession of persons, not have a succession of Do∣ctrine; Tis a miserable condition when men shall put asun∣der those two which God hath joyned together; but if we will needs phansie, for God forbid we make or fear, much more that we should suffer for the division, better it were for the succession to be divided from the Ministry, then for the Mi∣nistry to be divided from the Doctrine; For the Ministry is necessary for the Doctrine, but the Doctrine is necessary for it self; And those Churches which most pretend an uninter∣rupted and an undoubted succession in their Ministry, yet would be loth to be no surer of their Doctrine, then they are of their Ministry; For all the world cannot make them have more then a Moral certainty of the succession of their Mini∣sters,

whereas they cannot be good Christians, if they have not a Theological certainty of the succession of their Doctrine; for he that believes the truth, not knowing it to be true, and to have proceeded from the God of truth, is not formally, but only materially a true Believer, and leaves himself in a ca∣pacity, if he doth not put himself into a disposition, to believe a lye: For by the same reason that he can bestow his Faith upon an uncertainty, He may also bestow it upon a Falsity.

SECT. II. The trust and nature of the Catholick Church, best gathered from particular Churches; the first part of their Trust is con∣cerning the Word of God.

HE that would not miss or lose his way to the Sea, had best follow the conduct of some particular River; and he that would not be mistaken in his judgement concerning the Catholick Church, were best guide himself by the considerati∣on and the observation of particular Churches; Ʋniversalia priora sunt particularibus ordine naturae, Particularia Ʋniver∣salibus ••rdine Doctrinae; Universals are before particulars in the order of nature, but particulars are before universals in the order of Doctrine; wherefore we must first enquire into the nature of particular Churches, if we would fully understand the nature of the Catholick or universal Church; For as Uni∣versals have no subsistence in themselves, but only in their In∣dividuals, so neither hath the universal Church any actual sub∣sistence but only in particular Churches: And as we rightly understand an universal, by abstracting it from the conditions and imperfections of the individiuals, and taking only the per∣fections of the same; So shall we rightly understand the Ca∣tholick Church, by abstracting it from the imperfections of particular Churches, and imputing to it only their excellen∣cies and perfections: Thus though I see lameness in one man, blindness in another, perversness in a third, ignorance in a fourth, and falseness in all; yet I consider man in general,

neither as lame, nor as blind, nor as perverse, nor as ignorant, nor as false, but an excellent creature, made to know and en∣joy his maker; So though I see many defects and imperfe∣ctions in particular Churches, (for in many things we offend all, men and Churches too) yet I consider the Catholick Church, or the Church in general, neither as defective, nor as imperfect, but as the body and Spouse of Christ, holy and undefiled, with∣out spot, called to the knowledge of God here in this world, and to the enjoyment of him hereafter in the world to come; And if all men would look more upon the perfections then upon the defects of the Churches wherein they live, if they would ra∣ther look upon what Christ hath made them, then what they have made themselves, the world would be more given to devo∣tion then now it is to disputes, and would be more filled with Religion, then it is now with faction: For Christ is so well preached in every true Christian Church, notwithstanding the great corruptions and divisions of Christendom, that if he were but half so well practised, we should most of us soon be∣come very good Christians: And truly we can scarce give a better reason why State policy and self-interest hath not gene∣rally corrupted the principles, as it hath the Practise of Christi∣ans, but only that those who sit in Moses his chair, think them∣selves concerned in Moses his Trust, which was this, Thou shalt speak all that I command thee, Exod. 7. 2. Hence it is, they com∣monly speak as they ought, though they seldom do as they speak; their tongues are sanctified, though not their lives; they re∣main holy and innocent in their Functions, though not in their Actions, circumcised in their lips, though uncircumcised in their hearts: Their Persons unregenerated, but their calling such as worketh regeneration; Therefore said Truth himself, concerning them, Mat. 23. 3. All whatsoever they bid you observe, that observe and do; (for they speak with Moses) but do not ye after their works; for they say and do not; (they act with Jannes and Jambres) They speak, they teach according to their Trust; but they act, they do, according to their lusts: it being much easier to talk by Rule then to walk by it; God often gi∣ving to his Ministers the grace of ••••i••ication for his names sake, that they may preserve his Truth, when yet he denyeth them the grace of Regeneration for their own sakes, because they will

not obey his truth; Gratia gratis data may be given to the cal∣ling, when Gratia gratum faciens is denyed to the Person; we find that God threatneth the wicked Priests, saying, I will curse▪ your Blessings, Mal. 2. 2. What is their Blessing but their cal∣ling? and how is that cursed, but when it is blessed to all men, save only to themselves?

When the Ministers shall be like so many statues in a doubtful Road, directing the travellers in the right way, but themselves not moving therein at all; The comparison is not much amiss: For as it is not from the substance of the statue, but from its of∣fice or employment that men are directed by it; so is it also in the Ministers; tis not from their persons, but from their cal∣ling, that they are so highly qualified, as to be our guides to heaven; And as men can make a stock, so much more God can make a man discharge the office of a faithful guide; And as the rottenness of the statue hinders not the soundness of its directions, so a Minister that hath a false and a rotten heart, may have a true (and a sound) mouth; And as the traveller thanks not the statue for his good directions, but those that set it there: so we are not to thank such a Minister for his good directions, but God that set him over us; For if the efficacity and ope∣ration of a good Instrument be ascribed to the efficient cause, then much more of a bad instrument; And if such holy Apo∣stles as Saint Peter and Saint John rebuked the amazed Jews af∣ter this manner, Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk, Act. 3. 12. then we may be sure that when words of power or of truth proceed from the mouth of a wicked Caiaphas; That he spake not this of himself, but being High Priest that year, he prophe∣sied, John 11. 51. And as Caiaphas though he was not a true man, yet he was a true Prophet, because in that respect he was Gods Trustee for the propagation of that truth which he then prophesied; So is it still with many Christian Ministers and Churches, as they are Gods Trustees for preserving and pro∣pagating the saving truths of the Gospel, so they are enabled by his Spirit to discharge that Trust; in so much that we may take it for granted, that God hath entrusted them, because we cannot deny but God hath enabled them: For if he had not given them a Trust, why should he either give them Authori∣ty

to undertake it, or ability to perform it? Therefore since we cannot deny the Authority, nor the Ability, we may not deny the Trust.

And indeed the Trust is too palpable to be denyed by any that will not shut his eyes against the truth, lest he should see it, or that will not open his mouth against the truth, that he may oppose it; for so saith Saint Paul, 1 Cor. 9. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dispensatio mihi credita est, I am entrusted with a dispensation, sc. of the Holy Gospel; And tis evident he spake not this in regard of his person, that the Trust should die with himself, but in regard of his Calling, to shew the same trust was to remain with his Successors for ever: And if we will look upon all his Epistles, we may there see accordingly, that he hath derived this Trust to particular Churches after him, that is, to those Bishops and Presbyters that were set over the people. For as the Epistles that were sent to the seven Churches of Asia, were directed and sent to the Angels, that is, to the Bishops and Ministers of those Churches, and not to the common people, Apoc. 2. & 3. So was it in all Saint Pauls Epistles, they were sent not to the people, but to the Ministers that were set over them; God entrusting them with his saving Truth, whom he had entrusted to bring others to salvation; nor are we behold∣ing to the Citizens of Rome, or to the Burgers of Corinth, but to the Ministry of both those Churches, and of other Churches since them, that we now enjoy the true Copies of Saint Pauls Epistles; the like is to be said concerning all the other parts of the New Testament; For as the Books of the Old Testament were known to have come from God, because they were de∣posited in the Ark, and committed to the custody of the Priests, (whence Damascene saith concerning the Wisdom of Solomon, and of the son of Sirach, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lib. 4. de orth: fide cap. 18. They are holy and religious books, but yet are not reckoned among the Canonical Scriptures, because they were not deposited in the Ark:) So the Books of the New Testament were known to come from God, in that they were deposited in the Ark, that is to say, in his Church; And hence it was, that the Epistle of Saint James and some others, though they were not at first gene∣rally received in all Churches, yet were they no longer que∣stioned,

after once it was made appear by the Testimony of those Churches, where the Authentick Copies of them had been deposited, that they had been indicted by some Apostle, or approved by some Apostolical man; till then, they were questioned, in regard of their Authors, if not in regard of their Authority, but after that, they were questioned in regard of neither; so great a confidence did God repose in particular Churches, that it is evident he entrusted them with his own Word to keep it, to witness it, and to explain it; as the Church of the Jews with the Old Testament, (which Church though it were Catholick or universal in its Doctrine, yet was it meerly particular or national in its extent; for he shewed his word to Jacob, his statutes and ordinances unto Israel; he had not dealt so with any Nation, neither had the Heathen knowledge of his Laws, Psalm 147. ver. 19, 20.) And several Churches of the Christians with several parts of the New Testament; as the Church of Rome with that Epistle sent to the Romans, and the Church of Corinth with those two Epistles sent to the Corin∣thians, and so of the rest; And as for the seven Catholick or general Epistles, commonly so called, they had the title of Ca∣tholick, or general Epistles, not because they were sent to no particular Churches, but because they were sent to many, as Saint Peters to the strangers scattered throughout Pontus, Gala∣tia, Cappodocia, Asia, and Bythinia, which being not direct∣ed particularly to one of these, was therefore called a general Epistle; as belonging to them all; not because it was sent at large to all of them, for so perchance it might have been re∣ceived by none, but because it was to be communicated to all; unless that we had rather say that these Epistles were called Ca∣tholick, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they were sent of purpose to con∣fute some new risen Hereticks or Schismaticks; particularly the Solifidean Heresie, and the itch of separation, either from ambiti∣on, or covetousness, or perversness, as may appear by the ar∣guments of the said Epistles, (however those also were at first deposited with some particular Churches:) and hence it was that some of them were sooner generally received then others, even those which had been at first deposited with the more emi∣nent Churches: Thus we see the trust of particular Churches, and in them the trust of the Catholick Church concerning the,

Scriptures, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eis credita sunt eloquia Dei, They were entrusted with the Oracles of God, Rom. 3. 2. that is, they were entrusted to keep them, and to witness them; but Saint Pauls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am entrusted with a dis∣pensation (sc. of the same Oracles) speaks more; that they were also entrusted to explain them; and we cannot deny the continuance of this trust unto the Worlds end, unless we will affirm that God hath laid aside the care both of us and of his Church, neither regarding the salvation of our souls, nor the authority and continuance of his own Church, and so by conse∣quent exterminate out of our Creed as well as out of the world, the Catholick Church, and the communion of Saints, and by consequent deprive our selves of the forgiveness of sins, the Resurrection of the Body, and the life everlasting.

SECT. III. The second part of the Trust of Particular Churches, is concern∣ing the people of God; What that Trust is, and how it comes to be derived to them, is shewed from Saint Pauls speech, Acts 20. to the particular Church of Ephesus; and from Saint Pauls Epistles to Timothy and Titus, and from other several Epistles (of his) to particular Churches.

GOD is very angry with a man, when he Trusts his soul in his own hands, for then he leaves him exposed to the Temptations of his own concupiscence, to the errours of his own ignorance, to the slips and stumblings of his own infirmity, to the precipices and downfalls of his own presumption, and to the bondage and thraldom of his own corruption: Therefore we justly extoll the power and goodness of God in our preservati∣on no less then in our Creation, and himself thinks it no less honourable to keep a soul then to make it; and therefore Saint Paul calleth him God our Saviour, thrice in one Epistle, By the Commandment of God our Saviour, 1 Tim. 1. 1. This is good and acceptable in the sight of God our Saviour, 1 Tim. 2. 3. We trust in the living God who is the Saviour of all men, speci∣ally of those that believe, 1 Tim. 4. 10. Which if it had been

observed by the transcribers of some private Manuscripts, one would not have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God the Father and our Saviour Jesus Christ, Another would not have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of God our Fa∣ther and Jesus Christ, for this variety of reading proceeded que∣stionless from that opinion which some held, That the name of Saviour, belonged only to the person of Christ; because it is palpable that in the Authentick Copy of the Greek Church, as it is in Saint Chrysostome, and of the Latine Church, as it is in the Edition of Sixtus Quintus, the words are read as Beza records them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God our Saviour, and the Lord Jesus Christ, where God the Father is plainly called our Saviour; because he is the chief and principal cause of our salvation: For it is the Fathers mercy that saveth us, though the Sons merit; and we could not have received, should not have embraced the merit of the Son, had it not been for the mercy of the Father: Therefore the same Apostle (as delighted with this expression,) saith again, accord∣ing to the commandmnnt of God our Saviour, Tit. 1. 3. being willing to ascribe to the Father no less then to the Son, the Ho∣nour and glory of our salvation; Behold all souls are mine, saith God himself, Ezek. 18. 4. and Rabbi David gives us this gloss upon the words, All souls belong to me, and I have given them bodies of flesh to guide and lead after me, and I do delight in their life, not in their death, for they are mine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 umiccebodi nigzaru, and they were taken from mine own Glory, q. d. They are mine, and I care not to lose them; They were parts of mine own glory, and I am willing to glorifie them; they were at first springs and branches of mine own Tree, even the Tree of life, and I am desirous to engraft them in that Tree again; And this gloss of the Jewish Doctor, is agreea∣ble with the best Christian Doctrine. For it is Saint Pauls argu∣gument for the Justification of the Christian as well as of the Jew, (from whence he proves that Justification cannot be by the Law, because the Law was given only to the Jew) That God is the God of the Gentiles as well as of the Jews, Rom. 3. 29. And it is the same Saint Pauls argument for the salvation of the Christian as well as of the Jew, For the same Lord over all is rich unto all that call upon him, Rom. 10. 12. according to that of the

wise man, But thou sparest all, for they are thine, O Lord, thou lo∣ver of souls, Wisd. 11. 26. The Text saith, Gods supream Dominion over all, is the reason why he is willing to shew mercy unto all, and how shall we say his Dominion over all is the reason that he hath excluded much the greatest part from mercy? Let us seriously consider this, and we will never quarrel with our Church for teaching us this prayer, That is may please thee to have mercy upon all men: For in truth God himself is Originally the general Pastor of souls, according to that of the Psalmist, The Lord is my Shephard, therefore can I lack nothing; A Psalm made concerning all Israel, saith Kimchi, that they should say so when they go out of captivi∣ty; we need not change, but only rectifie his gloss, by extend∣ing it to all the Israel of God, and to their going out of spiri∣tual captivity, the bondage of sin and Satan; for all the souls that go out of this captivity, have God for their Shephard, to guide them, to feed them, to protect them; thus is God him∣self originally the general Pastor of souls, and all others that take care of souls are but his Substitutes and Curates; For he hath imparted this cure immediately to his Son, whence he is called the Shephard and Bishop of our souls, 1. Pet. 2. 3. But mediately, by his Son, unto his Ministers, for so it is averred from Christs own mouth, as thou hast sent me into the world, even so have I also sent them into the world, John 17. 18. viz. To take the charge and care of souls; And every true Church of Christ may borrow these words from her Masters mouth, should speak them with his zeal, and justifie them with his con∣stancy, To this end was I born, and for this cause came I into the world; that I should bear witness unto the truth; John 18. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that I should be a witness to the truth, and if need required, also a Martyr for it; the first in the affection of my soul, the latter also, in the preparation of it; A witness I am in the best times; may be a Martyr in the worst; a witness when men love the truth, a Martyr when they oppose it: They are first enemies to the truth, before they can be enemies to me, as it follows, Every one that is of truth, heareth my voice, and by the Rule of conversion, every one that heareth not my voice, is not of the truth; But the less they will hear my voice, the more they shall feel thy hand;

the less they will let me speak for the truth, the more the truth will cry out against them; they may bring the Martyrdom up∣on me, but they will bring the destruction only upon them∣selves; So saith Saint Peter, There shall be false teachers, by reason of whom the way of truth shall be evil spoken of: What then? shall they therefore be able to destroy Gods Church, the witness of his truth, and the Martyr for it? no, they shall destroy only themselves, as it is said in the same place, and bring upon themselves swift destruction, 2 Pet. 2. 1, 2. But as for the Church, that shall be preserved, though so as by fire, as just Lot was delivered when Sodom was destroyed, verse 7. Whence is inferred this Doctrinal conclusion, for the strength∣ning of our Faith, for the establishing of our Hope, for the inflaming of our Piety, and for the encreasing of our Patience; The Lord knoweth how to deliver the godly out of temptations, ver. 9. All the persecutions that can befall the godly, though they are others sins, yet they are only their temptations; and they that have the zeal to pray not to be led into temptation, shall atleast have this benefit of their prayers, not to be left in, but to be led out of them: They may be thought to be in cap∣tivity, but they are not; for the truth shall make them free, John 8. 32. They may be thought to be in death, but they are not; For he that is their Truth, is also their Life, John 14. 6. They will not be false to the Truth, and the Truth cannot be false to them; they bear witness to the Truth, not only for Gods sake to obey his command, and for their own sakes to dis∣charge their consciences, but also for the peoples sake, to save their souls; For the same must be the Trustees for Gods Truth, and for the peoples souls, because there is no way to save their souls but by his Truth; And therefore Saint Paul telleth the Church of Ephesus, (Acts 20.) that he had discharged his Trust concerning their souls, by teaching them the whole Truth, and nothing but the Truth; for saith he, I kept back nothing that was profitable unto you, ver, 20. Whence it is evi∣dent he preached the whole Truth: And again, But have shewed you and have taught you publickly and from house to house, Testifying both to the Jews and also to the Greeks, repentance to∣ward God, and Faith toward our Lord Jesus Christ, ver. 20. 21. Whence it is evident he preached nothing but the Truth; no∣thing

but the right practical Truth, such as concerned the good ordering of this present life by repentance towards God; no∣thing but the right speculative Truth, such as concerned the knowledge and enjoyment of the life to come, by Faith toward our Lord Jesus Christ: We see by Saint Pauls exam∣ple what is to be the chief Doctrine of every particular Christi∣an Church (which succeedeth him in the same Trust and care of souls, even Repentance toward God, and Faith toward our Lord Jesus Christ, and consequently the Church is most truly Apostolical, which most incorruptly preacheth this doctrine of faith and repentance, and most zealously practiseth what it preacheth; Nor may such a Church be dismayed that by this means she is like to have many ene∣mies, even as many enemies as there are Pharisees and Sad∣duces in the whole world, ready either to deride the Repentance, or to corrupt and deny the Faith, for so was Saint Paul assu∣red that bonds and afflictions did abide him, v. 23. yet he plainly answereth, (and thereby teacheth every one who succeedeth him in the same Trust, what to answer) But none of these things move me, neither count I my life dear unto my self, so that I might finish my course with joy, and the Ministery which I have re∣ceived of the Lord Jesus, to testifie the Gospel of the Grace of God, v. 24. as if he had said, I did not at first either invade or falsi∣fie this Trust, that I should now betray it or forsake it; for I re∣ceived it of the Lord Jesus; he put me in this course, I must fol∣low his Directions; He made me his Minister, I must obey his commands; It is my course, I must run it on directly, not turning aside either to the right hand or to the left, that I may consult with flesh and blood, but looking only to my journies end; It is my Ministry, I must perform it as I am enjoined, not seeking to please my self, and much less any other, but only my Master.

Nor need we ask the Eunuchs question, I pray thee of whom speaketh the Prophet this? of himself, or of some other man? Acts 8. 34. For Saint Paul in the same place gives the answer to this question, in that he alledgeth his own example, not as Personal but as Doctrinal, making this inference upon it, Take heed there∣fore unto your selves, and to all the flock over the which the Holy-Ghost hath made you oversers to feed the Church of God, which he hath purchased with his own blood, v. 28. He gives them 4. reasons

why they should be as carefull in their Trust, as he had been in his: 1. That they had the charge of the flock, and were to answer for those that should go astray; Take heed therefore unto your selves, and to all the Flock. 2. That they have this charge imposed on them by the Spirit of God, Over which the Holy-Ghost hath made you Overseers. 3. That this charge neerly con∣cerned the Church of God which he owned for his own pecu∣liar, To feed the Church of God. 4. That this charge neerly con∣cerned the Son of God, and might not be neglected without the inexpiable guilt of profaning and contemning his blood, which was the only price of our souls, and the only expiation of our sins, which he hath purchased with his own blood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith S. Chrysost. see how many necessities are here joyned toge∣ther; you have your Ordination or Commission from the spirit of God, there's one necessity; you are entrusted with the Church of God, there's another necessity; you are entrusted with the blood of God, there's a third necessity: This is the necessity that St. Paul thought was laid upon him of preaching the Gospel, when he said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Necessitas enim mihi incum∣bit, for necessity is laid upon me, 1 Cor. 9. 16. and the same necessity hath he laid upon all his Successors in the Ministry, to the worlds end; as plainly appears in his charge to Timothy his chiefest Successor in this Trust at Ephesus, to whom he saith, I give thee charge in the sight of God who quickneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession, that thou keep this Commandment without spot, un∣rebukable, untill the appearing of our Lord Jesus Christ; which charge it was impossible for Timothy to perform by him∣self, because he was to die long before the coming of Christ; it must therefore be performed by his successors, who are to con∣tinue till Christs coming, that they may perform it; as Saint Ambrose glosseth upon the place, non solicitus à cura Timothei tam circumspectus est, sed propter successores eius. This charge was given thus circumspectly in this strict manner to Timothy, not that S. Paul doubted of him, but that all the world might see it was not given to him alone, but also to all his successors: And so much concerning the Trust that was given by God to the particular Church of Ephesus, whereof Timothy was the Bishop, or the chiefest Trustee; whence Oecumenius tells us, up∣on

those words of S. Paul to him, I besought thee to abide still at Ephesus, 1 Tim. 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here he made him Bishop of the Church of Ephesus: He, that is Saint Paul, but as the instrument of the Holy Ghost; for so Saint Paul himself had told us before, That the Holy Ghost had made him Bishop of that Church, and all his fellow Pres∣byters in some sort Bishops with him, Over which the holy-Ghost hath made you overseers; some were overseers of the flock, but he also of the shepherds themselves; and the commission is ac∣cordingly, Take heed therefore unto your selves and to all the Flock; every Presbyter was a Bishop or an overseer in regard of the flock; but he was also Bishop or Overseer in regard of the Presbyters, in the regard of the Ministery, and not only of the People; this is Oecumenius his gloss upon the fourth of the Ephesians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Those who were en∣trusted with (whole) Churches, he peculiarly calleth Bishops, such as was Timothy and Titus: And doubtless such Trustees as these were more especially interested in that admonition con∣cerning the Wolves or the false Pastors, v. 30. 31. for therefore said he, they shall arise, that those to whom he said it, should sup∣press them when they did arise: But however they were all in common Gods Trustees for that place and people though not all equally entrusted; God the Father entrusted them with his flock, God the Son entrusted them with his blood; God the Holy-Ghost entrusted them with his Truth. Go now you that despise the Ministers whom God hath set over you, but take this advice along with you; Take heed you despise not at once God the Father, Son and Holy-Ghost; Goe now you that in∣vade the office of the Ministers, whom God hath not made over∣seers of his flock, nor entrusted with his word, or with his people; yet you will needs be feeding his Church, but take this advice before you go, take heed he say not to you at the last day, Who hath required this at your hands? Isai. 1. 12. for sure he will charge you with a profanation because he hath not charged you with a Trust; look not upon that office as profitable and glori∣ous, which God will have looked upon as terrible and dange∣rous; no less dangerous if undertaken without his commission, then if forsaken against it.

The like is to be averred concerning the Trust of the particu∣lar Church of Creet; The people of which Island Saint Paul plainly commended to Titus and his fellow Presbyters, as him∣self hath professed, For this cause left I thee in Creet, that thou shouldst set in order the things that are wanting, and ordain Elders in every City, Tit. 1. 5. Why was he to ordain more Bishops, but because the Trust was too great for one Bishop? So saith Oecumenius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For he would not that such a great Island should be committed one Bishop, but that every City should have her own Pastor, or Bishop. For by Elders or Presbyters he meaneth Bishops. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Saint Chrysostome, He would that every particular Bishop should have his particular charge, that so the burden might be the less, but the care might be the great∣er; the Ministers might have the lesser trouble, but the people might have the greater benefit; from whence it may be collected that the Bishops were Gods principal Trustees, and that the in∣ferior Ministers were only taken into part of their Trust; And this is suitable with that saying of Theodorete recited by Oecu∣menius in the argument of the Epistle to Timothy, That though Saint Paul had other Scholars or Disciples, as Silas, and Luke, yet he writ Epistles only to Timothy and Titus, because he had then entrusted them two with several Churches, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) But the others he yet detained with himself; And it is Conradus Vorstius his observation that Saint Paul makes it his business in his Epistles to Timothy and Titus, to draw the exact picture of a true Christian Bishop; and that he useth singular skill and industry in elaborating that draught; Et sane in his Epistolis, ac nominatim in illa priore ad Timotheum, singularis quaedam Apostoli industria & solicitudo elucet; quippe collegam ac filium suum subinde studiose obsecrantis, imo obtestantis & per omnia sacra adiurantis: nunc blandis pro∣missionibus allicientis, nunc minaciter territantis, nunc suo, nunc Christi exemplo provocantis, ut modis omnibus tostatum faciat, quàm sit ardua res inculpatum agere Episcopum, quantaque perni∣cies humanae vitae sit parum sincerus Dominici gregis Custos. (Vorst. Arg. Ep. ad Tim.) Sometimes he earnestly entrea∣teth Timothy for his own sake, sometimes he humbly beseecheth

him for Gods sake, sometimes he adjureth, sometimes he promiseth, sometimes he threatneth, sometimes he per∣swadeth, and even provoketh him by his own and by Christs example, that so he might testifie to all the world, how great was the charge which a Bishop had from God to be faithfull in his vocation, and that if he proved unfaithfull, how great was the mischief he might do unto Gods Church: And Oecumenius gathereth as much meerly from those three words used by Saint Paul in his benediction to Titus, Grace, Mercy, and Peace from God the Father, and the Lord Jesus-Christ our Savi∣our, Tit. 1. 3. for saith he, Saint Paul very fitly wisheth Grace, Mercy and Peace to Titus being the Teacher and Governour of that Church; for unless he was resolved to steer by these, he was sure to endanger the sinking of the ship: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

God have mercy upon those covetous, ambitious, and conten∣tious Ministers, whose covetousness, ambition and contentiousness hath made them expell Grace, Mercy and Peace, that they might pull down Gods, and set up their own Government; How can it be hoped that such men should approve themselves Gratious, Mercifull or peaceable Governours? For how can cove∣tousness consist with Grace, Ambition with Mercy, Contention, with Peace? and how miserable are those people like to be, who are like to be governed without Grace, Mercy and Peace?

Thus I have shewed the Trust of the two particular Churches of Ephesus and of Crete, whose first governours immediately after the Apostles are nominated, licensed, and instructed by the Text, and these two are precedents sufficient for all parti∣cular Churches to the worlds end; (happily more sufficient precedents then are left in all the new Testament concerning any other external adjunct of Religion.) For if all Scripture be profitable for doctrine, for reproof, for correction, for instru∣ction in righteousness, That the man of God may be perfect, throughly furnished to all good Works, 2 Tim. 3. 16, 17. then surely much more that the Church of God may be perfect; For if Saint Pauls proof be undeniable, that because God took care of an Oxe, he much more took care of a Minister, 1 Cor. 9. 10. then can we not deny but the proof is as undeniable, that

because he took care of one particular minister, he much more took care of all Ministers; if he were so carefull to instruct one man of God, (as Timothy or Titus) then much more was he carefull to instruct all the men of God, that is to say, his whole Church, which is doubtless accordingly to be guided by these Instructions; unless we can prove that since that time she hath received any other, or that God hath repented of these, and is willing to let his word (as we are to let our Oaths,) grow out of date: And indeed what can we desire to know concern∣ing Gods Trustees in behalf of our souls, which we may not easily know from either of these two Epistles? For we know that God the Father hath said, All souls are mine, Ezek. 18. 4. and there∣fore we are sure that none can claim, and consequently none should take the care of any soul but by commission from him: This commission he immediately gave to his only Son, with a promise that it should conduce to the Salvation of those souls which should hear his voice; I am the good shephard, my sheep hear my voice, and I give unto them eternal life, saith Christ, John 10. 14, 27, 29. but this was by power given him from his Father, as tis said, All power is given unto me, Mat. 28. and therefore when he was not yet pleased to own, or at least not to exercise this power, he said to the mother of Zebedees children, It is not mine to give, Mat. 20. 23. But however the pro∣mise concerning this power is no where so clearly signified, as in the Epistles to Timothy and Titus, so we find, 2 Tim. 1. 1. Paul an Apostle of Jesus Christ, by the will of God, according to the promise of life which is in Christ Jesus; He derives his own commission for taking the care of souls, from Christ; Christs commission from God; Paul an Apostle of Jesus Christ by the will of God: And he shews the end of that commissi∣on was the salvation of those souls, According to the pro∣mise of life which is in Christ Jesus: Again, Tit. 1. 1, 2. Paul a Servant of God, and an Apostle of Jesus Christ, there's the proof of his commission; in hope of eternal life, which God that cannot lie promised before the world began; there's the end of his commission: God promised eternal life before the world began: to whom could he promise it, but to his Son coaeternal with himself? and for whom did he promise it, but for those who should be his, hearkening to him, believing in him, relying on

him, and supported by him? This was the comfortable end of Saint Pauls commission, and therefore we have great reason to look after the sure proof of it; And that we find particularly in these Epistles First as it was given from Christ to him, and Secondly as it was to be derived from him to others, even to the worlds end; For although there is great Truth in that rule, Delegatus non potest Delegare, He that hath a Trust or power himself only by Delegation, cannot orderly delegate the same to another; and greater reason for it in humane affairs; because the power of Delegation in Delegates must fill the world with irremediable uncertainties, may fill it with intolerable abuses and miscarriages; yet in Gods af∣fairs, there is no truth in that Rule; for his Delegates may and must appoint other Delegates till the end of the world; and there's is reason for it, because himself still acteth by these latter Delegates as well by the former, limiting their Trust that they may not abuse it, as well as declaring their Trust that we may not deny it.

First we are taught particularly in these Epistles, how Saint Pauls commission was given from Christ to him; for so he saith, The glorious Gospel committed to my Trust, 1 Tim. 1. 11. Again, I thank the Lord Jesus Christ, who hath enabled me, for that he counted me faithfull, putting me into the Ministery, 1 Tim. 1. 12. We doubt not but he speaketh this in the behalf of the other Apostles, as well as of himself, and by the same reason cannot see why the words spoken in other places to and of S. Peter alone, should not belong to S. Paul and to the other Apostles, as well as to him.

Secondly we are taught peculiarly in the same Epistles, how Saint Pauls commission was to be derived from him to others after him till the worlds end; For so it is said, This charge I commit unto thee Son Timothy, 1 Tim. 1. 18. And lest we should think the Trust was to end there, he saith farther; And the things that thou hast heard of me among many witnesses (whether con∣cerning the Doctrine or Discipline of the Church) the same commit thou to faithfull men, who shall be able to teach others also, 2 Tim. 2. 2. So there is to be no end of Teachers, till there shall be an end of Learners.

But it is more then time I should now pass to the Trust which

God hath given to other particular Churches besides those, even to as many as his Apostles sent their several Epistles: Thus we may see the seven Churches of Asia had been entrusted by him, because he so sharply reproves them for not discharging their Trust, and if we may believe some late interpreters, the reproof of those Churches still concern our present Churches; but we are sure that if our present Churches be concerned in their reproof, then also in their Trust, and how then can we now oppose those Angels, whom we see God himself then entrusted in those Churches? But to proceed; let us look upon S. Pauls Epistles to several Churches, The power of excommunication is given par∣ticularly to the Church of Corinth (& with it doubtless all other spiritual power, whether of Order, or of Jurisdiction) 1 Cor. 5. and the reasons for it are such as evince it to be still given to all other particular Churches, 1. That God and his Church should not be exposed to reproach, v. 1. It is reported commonly, &c. 2. That Gods people should not be exposed to infection, v. 6. Know ye not that a little leaven leaveneth the whole lump? 3. That the sinner should be brought to repentance, v. 5. That the spi∣rit may be saved in the day of the Lord Jesus: So again to the Churth of the Thessalonians is the same power given; and for the same reasons, though only one of them be named, 2 Thes. 3. 14. If any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed; I will give but one more instance, and that concerns the Christian Church of the converted Jews, wherein the Ministers are made gover∣nours, the People commanded to be subject to their government by the Apostles own express Order, Heb. 13. 17. Obey them that have the rule over you, ond submit your selves, for they watch for your souls as they that must give account, that they may do it with joy and not with grief, for that is unprofitable for you; where we have not only the necessity of this obedience to our Ministers, they are appointed to rule us, therefore we must submit to them, but also the reason of it, and that is twofold, 1. They watch for our souls; 2. They must give account for our souls: Let our eyes be opened never so much, yet we cannot sufficiently watch for our selves, therefore God hath in mercy appointed others to watch for us: And in that God hath appointed them to be over us, it is evident he hath appointed us to be under them, and

consequently as evident, that they will not be able to give a good account for our souls, till we our selves shall be able to give a good account of our obedience.

SECT. IV. The third part of the Trust of particular Churches is concerning the worship of God; the written word of God is the Rule where∣by they are to manage that trust; the readiest way to beget a Christian communion among all Churches, and a Christian peace in each particular Church.

TIS a sad consideration, that the publick worship of God, Wherein Christians are most of all required and con∣cerned to be of one communion, should be so ill managed by some Churches, so ill received by some people, as to be the chiefest cause of our greatest and our most outragious divisions: but the reason is palpable, tis either because the Churches go be∣yond their trust in setting up a false Religion, or because the people come short of their obedience, in setting up a false communion: For without all dispute, where the Church hath followed God in his Religion, there the People are bound to follow the Church in her communion, And as it is not lawful for the Church to set up a Religion against the Authori∣ty of God, so it is not lawful for the people to set up a commu∣nion against the Authority of the Church: as the Church may not ordain a Religion contrary to the Word of God, so the people may not ordain a communion contrary to the ordinance of the Church; For as God hath given his word to guide his Church, so he hath given his Church to guide his People in the outward exercise of Religion; For it is evident that the out∣ward exercise of Religion is entrusted with some body, unless we will say it is not worth a trust, and therefore as evident that it is entrusted with Gods Church, because we cannot find out any other Trustee. And it is also evident that in this case every particular Church hath her particular Trust; For so saith Saint Paul to the Church of the Corinthians, (and by con∣sequent to all other Churches,) Be ye followers of me, even as

I also am of Christ, 1 Cor. 11. 1. which words are the more carefully to be observed, and the more conscionably to be obey∣ed, because they are as it were the general Proeem to the Apostles ensuing discourse concerning the right disposition and order of publick assemblies; In which discourse, he gives the Rule both for persons, and for things, and for actions; for as the Law of man hath taken care of all these, so much more hath the Law of God taken care of them, and most of all in Gods own worship: Here the Holy Spirit will have 1. Persons rightly ordered, prescribing the decent behaviour both of men and women, from the first verse of the eleventh Chapter to the sixteenth. 2. Things rightly ordered, prescribing the right ad∣ministration of the holy Eucharist, from the sixteenth verse to the end of the Chapter; Lastly, actions rightly ordered, pre∣scribing the right use of Spiritual gifts and Functions, in the twelfth, thirteeenth, and fourteenth Chapters: In respect of all these it is the Apostles injunction to the Corinthians, and the Churches injunction to us, Be ye followers of me, even as I al∣so am of Christ; as my Church must submit to Christs authority in the exercise of Religion to avoid superstition, so I must submit to my Churches authority to avoid faction and confusion. For what my Church requires by vertue of his command, I cannot disobey without contempt of his authori∣ty: Excellently Aquinas, Majores sive perfecti soli Deo inhaerent, cujus est immutabilis bonitas; qui et si inhaereant suis praelatis, non inhaerent illis nisi in quantum illi inhaerent Christo, secundum illud, Imitatores mei estote sicut & Ego Christi, (22. qu. 43. art. 5. c.) Those that are firmly grounded, and to be called perfect Christians, do in all things cleave to Christ himself, and stick fast to him, whose goodness is unchangeable, (and therefore so is also their will and resolution,) for though they rely upon the Church which Christ hath set over them, yet they relye upon their Church, as that relyeth upon Christ, according to that of Saint Paul, Be ye followers of me, as I am of Christ; Every good Christian man relies immediately upon Christ for his Religion, and much more every good Christian Church; can you not deny me to be a Major in this case, and will you needs make my Church a Minor? Am I of ripe years, and must my Church be under age? must I relye upon Christ, and must not my Church

much rather relye upon him? There cannot be a greater im∣pudence, then for one man to perswade another to leave Christ and stick to him, unless it be for one Church to perswade ano∣ther to do the same; And are not they perswaded to leave Christ, who are perswaded to leave the Holy Scriptures, that they may stick to uncertain Traditions? For where is Christ to be certainly followed but in his undoubted word? How then can any Church forsake Christs written word, and pretend to follow him? Saint Paul cares not to be so authentical, and yet doubtless had more authority then those that are so; He prai∣seth the Corinthians for keeping the Ordinances or Traditions as he had delivered them, 1 Cor. 11. 2. but he professeth he had delivered no other then what he had received, For I deli∣vered unto you that which I also received, 1 Cor. 15. 3. Nay in the same Chapter wherein he praiseth them for keeping what he had delivered, he averreth that he had delivered what he had received, ver. 23. For I have received of the Lord, that which I also delivered unto you; nor is it reasonable we should imagine the Apostle of Christ would stand more upon his own then his Masters honour, or would have praised the Corinthi∣ans for remembring him in all things, if so be he had so grosly forgotten himself, as not to have remembred his Master; and who hath made a Church above an Apostle? Therefore we may be sure that the Traditions Saint Paul gave the Corin∣thians, were such as had been given him, and we could scarce be sure of this, were not the same Traditions still given us, and consequently we cannot part with the least degree of this cer∣tainty, but we must part with the best and greatest reason of our praise; for what is, or can be the praise of any Church, but that she remembers the Apostles in all things, and keeps the Traditions as they delivered them unto her; so that upon the certainty of the Traditions, depends the Fidelity of the Church, and those Churches must needs approve themselves to be most faithfull, which can make the surest proof of their Traditions, that they are indeed truly Apostolical; now it is evident that the written word, is so acknowledged by all Churches, but the unwritten word is not so; and tis observa∣ble that those who stand most upon the credit of unwritten Traditions, yet are of late very willing to endeavour to prove

most of the Doctrines and practices depending thereupon, by some Texts of the undoubted written word, surely not to gratifie their adversaries who refused the other, but themselves, who look upon these as the much better and surer proofs.

Wherefore the holy Scriptures which are the only proof that the Church hath a Trust from God concerning his Wor∣ship, are the only Rule by which she can either conscionably, or acceptably discharge that Trust; Conscionably, in offering nothing to mens consciences, but what God hath offered; Ac∣ceptably in offering nothing unto God, but what himself hath required; and if every particular Church did exactly follow this Rule, none could detest the Communion of another, with∣out detesting the communion of God himself; For this is the Apostles own determination, I give you to understand that no man speaking by the Spirit of God, calleth Jesus accursed, 1 Cor. 12. 3. that is, doth accurse or detest any thing that is truly of the Christian Religion, for that is little other then to detest and accurse Christ Jesus himself; Men may bestow their hearts as they please about Ceremonies and formalities, and happily be charged only with indiscretion, but not so about real forms of worship, not so about sound and solid prayers, unless they will also be charged with irreligion; For if the prayer which is used by any Christian Church, doth truly honour Jesus, no other Church can detest her communion in that prayer, without detesting Jesus himself; Therefore it is not from the Spirit of God, but from our own spirits that we dislike any thing which truly belongs to Jesus, whether in his Doctrine or in his worship, and consequently what is exactly agreeable with the known Word of Jesus, is also exactly agreeable with his will, and accordingly all Churches are bound to agree in that, though they may disagree about other matters: Therefore let every Church faithfully discharge her Trust about the worship of God, and there may be a hope of a Christian agreement among all Chur∣ches, for then those that shall disagree from the rest, will prove themselves either Antichristian or unchristian; either Antichristian, as being against Christ, or unchristian as being without him; either faulty for having a false, or faulty for not having a true worship of Christ: For a true and laudable wor∣ship

cannot but challenge our communion, either actually in our corporal presence, if we live among such good Christians as have it, or potentially in our spiritual vote and desire, though we live never so far from them; And it is to be noted in Gods Method, that he first makes provision for the Truth of his worship, in the three first, then afterwards for the pub∣like exercise of it in the fourth Commandment; he first takes care that we be not faulty in the object of our worship, say∣ing, Thou shalt have no other Gods but me, then not in the out∣ward manner of it, either in deed, or in word; not in deed, saying, Thou shalt not make to thy self any graven image, thou shalt not how down to them nor worship them; not in word, say∣ing, Thou shalt not take the name of the Lord thy God in vain; After this order taken for the truth of his worship both in the object and in the manner, then he proceeds to command the publick exercise thereof, saying, Remember thou keep holy the Sabbath day: Certainly this Method was not in vain, but to shew that as the Truth was to go before the exercise, so the exercise was to follow the Truths of Religion; And therefore wheresoever the Church did worship God accord∣ing to the dictates of the three first commandments, there eve∣ry man was bound to be a communicant with the Church by vertue of the fourth, and not only by vertue of the fifth Com∣mandment; For Christian communion as an act of Religion, belongs to the first, though as an act of obedience it belong to the second Table; Therefore if another man saith, Our Fa∣ther which art in heaven; how shall I not say with him, Hal∣lowed be thy name? Doth it beseem me to be angry with the Lords most holy prayer for his sake that saith it, as if what Christs lips had sanctified, his lips could prophane, for my devotion? Or can I be angry with any of Christs words, where∣soever I find them, and not be guilty of anger against Christ, and against Christianity? Is the love of my God to be over-ruled by the hatred of my neighbour, or may I indeed hate my God for my neighbours sake, who am bound to love mine ene∣my, for Gods sake? The argument then will proceed à mi∣nori ad majus, that if I may not in a true worship deny my communion to a stranger, much less to a brother; if not to a brother, then much less to a mother; If not to one single

Minister, much less to a whole Church, which God hath en∣trusted with his own worship, and with my soul: For if I must look on that particular Minister whom God hath set over me, as one that directeth me in his worship by his authority, then much more must I so look upon my Church, which God first set over that Minister, before he set that Minister over me: And if every particular Minister amongst us would as conscio∣nably acknowledge, and as couragiously vindicate his Churches Trust, as he confidently assumes and diligently performs his own, we should soon have much less faction in the Church, and much more Religion in the people.

SECT. V. The Prince, as the supream governour of the particular Church in his own Dominions, is Gods Trustee concerning the outward exercise of Religion, not to manage or perform, but to propagate and to protect it; The antient Divines acknowledged this Trust, and the antient Princes discharged it; and Princes were bound so to do, because it is their right by the Law of nature, and because without the discharge of this Trust there can neither be the face nor the order of Religion among any People.

IT was the singular providence of God to commit the care and trust of man in matters of Religion, only to men, for since the devil can transform himself into an Angel of light, if (in this case) we had been entrusted with the Angels, we might have been deluded by the Devils: But now having a more sure word of prophesie then can be any voice from hea∣ven, whosoever be the speaker or the messenger, 2 Pet. 1. 19. there is no true Christian Church but may with confidence, and must with courage say unto the people committed to her Trust, as Saint Paul said to the Galatians, Though we, or an Angel from heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed, Gal. 1. 8. God hath not trusted Angels but men with preaching his Gospel, nor hath he trusted men to preach a new Gospel, but that only 〈1 page duplicate〉〈1 page duplicate〉

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which the Apostles at first preached; and what he hath given some men spiritual power to preach, that he hath given other men temporal power to maintain; The Priest is to preach it, the Prince is to maintain it, and the same God who in the af∣fairs of the body hath given his Angels charge over men, hath in the affairs of the soul given men charge over Angels, for though an Angel from heaven should preach any other Gospel, yet neither might the Priest publish it, nor the Prince protect it: It being a priviledge of men above Angels, since the eter∣nal truth took on him not the nature of Angels but the seed of Abraham; that as Angels are the guardians of men, so men should be the guardians of Gods truth; And happily in this regard we find two sorts of men especially in the holy Scriptures called Angels, to wit, Kings and Priests, because God hath most especially trusted them with his truth: Tis sure this rea∣son is given why the King is so called, 2 Sam. 14. 17. For as an Angel of God, so is my Lord the King, to discern good and bad; And tis very probable the same reason is meant, though it be not given, why the Priests are so called, Revel. 2. For we find the Angels of those several Churches strictly examined, if not severely blamed for the neglect of this Trust; God hath made Kings and Priests guardians of his truth, as he hath made the Angels guardians of our persons, that we should admire his infinite power whereby he is able, and adore his infinite goodness whereby he is willing, not only to send down from heaven his Ministring Spirits, but also to raise up from earth, his Ministring flesh to be our guardian Angels: Nor can we now without unthankfulness to God, injury to the Truth, and injustice (if not uncharitableness) to our selves, deny either King or Priest his part in this guardianship: And God he knows, we have great need of both.

It hath been the Devils cheifest policy to sow seeds of jealousie and dissension between these two Trustees, that so he might make himself the greater harvest, either by depraving the pu∣rity, or by disturbing the peace of Religion: In some Chur∣ches the Priest hath almost expelled the King; in other Chur∣ches the King hath almost expelled the Priest; The one ex∣tending his spirituals even to temporals, the other extending his temporals even to spirituals, neither but cometh short of his

duty, whiles both go beyond their Trust; God make both truly to see the danger and the burden of their own Trust, and neither will care to invade what belongs to the other, but both will soon see so much belonging to himself, as to desire no more.

But in matters of Religion the Princes Trust hath of late been most disputed, though the Priests Trust hath been least obeyed; For indeed the Priests rising against the Prince, hath taught the People to rise against the Priest; & Prince, & Priest, and People, have all in a manner risen against God. Hence it is we find so ma∣ny broken lineaments in the face of Religion, & so great ruptutes in the body of it, all rebellion in States, all Schism in Churches proceeding from this mischeivous resolution, that inferiours to compass their own ends, do make it no shame, and would fain make it no sin, either impudently to oppose, or if that will not serve the turn, Impiously to usurp their Superiours Trust: The first great breach was, the Priest would have no King; the Second great breach is, The People will have no Priest: God keep us from the third, that King, and Priest, and People will have no God. But I am now to Vindicate the Trust of Kings, if indeed that would admit of so mean a Vindication; Yea ra∣ther let Saint Peter vindicate their Trust, seeing his successors have most opposed it; His words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Subjecti estote propter Dominum (Regi quasi praecellenti) 1. Pet. 2. 13. Submit your selves for the Lords sake to the King as supream, thereby shewing, that those who deny the supremacy, deny the submission; and those who deny the submission, deny the Lord; nor is it safe to limit the supremacy, where it is not as safe to deny it, since a Limitation is little other then a partial Negation; for he that limits an affir∣mative to some particulars, denies it in the rest: Now this is Gods Affirmative, The King is supream; Do you limit this to Civil causes, and you must deny it in Ecclesiastical; so Gods Af∣firmative shall be made your Negative; therefore tis your safest way to say, he is supream in all causes, (as well Ecclesiastical as Civil,) So shall you speak with God; and to submit your self to him as thus supream, so shall you act with God; Nor is this any new Divinity, but the same which was as first taught by Moses, the first Professor or Teacher of Divinity; For in the

fourth commandment, which concerns the exercise of Religion or the publike worship of God, (a cause without doubt truly Ecclesiastical,) we find these words, Thou, and thy Son, and thy daughter, thy man-servant, thy maid-servant, thy cattle, and the stranger that is, within thy gates, which plainly infer that the Trust of Gods publike worship is (in some respect) deposited with those, who have temporal or civil authority to see it exe∣cuted, having power to command not only their own domesticks or natives to frequent publick assemblies, but also strangers and foreiners, at least not to vilifie or disturb them; So that the su∣pream Magistrate of each particular Church is Gods Trustee concerning the outward exercise of Religion, to actuate and to protect, though not to act and to perform the same. For they have the power of governing the Priests, though they may not take the office, nor exercise the function of the Priesthood. And therefore it was no less shamefully then scornfully said of Bellarmine, no less falsly then spitefully, & jam re ipsa Calvini∣stis in Anglia, mulier quaedam est summus Pontifex: Tom. 2. controv. general. pri. (quae est de Eccles. milit. lib. 4. cap. 9.) And now the Calvinists of England have a woman for their High Priest; meaning the Queen Elizabeth of famous memory; The scoffing Ismael might have the confidence to reproach his brethren, as being a Jesuite; but he should have been ashamed to reproach the providence of God, as being a Chri∣stian: when he set the crown upon the head of a woman, she had that right which belonged to the crown; not to have the power of the Keyes (as my Lady Abbesse for∣sooth may have by the leave of his Canonists) but yet to have the power of the Church; For it is concerning the Church the Prophet hath said, Kings shall be thy nursing Fathers, and their Queens thy nursing Mothers, Isa. 49. 23. So that either let Church men not be of the Church, or let them bless God who gives them Kings for Fathers, when he might have given them (as he did their betters) Tyrants for Butchers; And to whom was it that Hezekiah King of Judah did say, My Sons, be not now negligent, for the Lord hath chosen you to stand before him, to serve him, and that you should minister unto him and burn in∣cense, 2 Chron. 29. 11. Was it not to Priests? Did he call them Sons, and was he not their Father? or was he indeed their

Father, and did they not owe him obedience? Nay rather, did they not actually and readily obey him, and that as Priests too, executing his commands even in matters of their own function concerning the Temple, as it is said, v. 15. They gathered their brethren and sanctified themselves, and came according to the commandment of the King by the words of the Lord, to cleanse the house of the Lord, or, According to the command of the King in the Business of the Lord: So the Hebrew words will bear it, and then the case is plain, the Kings command is to be obeyed even in the Lords business; But if we take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only for verbum, not for res, yet so the Text will not only approve, but also require the Priests obedience to the Kings orders in matters of Religion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 juxta prae∣ceptum Regis in verbis Domini, so the Hebrew according to the Kings command in the words of the Lord, He hath warrant from God: The Septuagint goes further, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Juxta mandatum Regis per praeceptum Domini, According to the Kings injunction by the command∣ment of the Lord; He hath a command from God: Saint Hie∣rom goes yet further, Juxta mandatum Regis & Imperium Domi∣ni, According to the Kings injunction and the Dominion of the Lord He hath Dominion from God: The Syriack and the Arabick Translations are here both defective, so that we cannot see the opinion of those Churches concerning this Text; But we have seen enough already; for the King hath a warrant, nay a com∣mand, nay yet more, he hath Dominion from God to cause the Priest to do his duty, though he hath neither warrant, nor com∣mand, nor permission, much less dominion or power to do it himself: For it is one thing to do the office of a Priest, another thing to regulate or defend the order of the Priesthood; Many Pious Kings of Judah did the latter, but none of them all did the former, save only Ʋzziah, and he was a Leper to the day of his death for doing it, 2 Chron. 26. so that the antient and com∣mon Axiome of the Civil Law, Custos est utriusque Tabulae, that the Prince is entrusted with the keeping of both the Tables of the Decalogue, is easily to be proved concerning each Table by it self: For the words forecited out of the fourth command∣ment prove it sufficiently concerning the first table, as that takes care for the external worship; And as for the Duties of Religi∣on

that belong to the Second Table, all the world agrees that the Prince is immediately and directly entrusted with them, by vertue of the Fift Commandment: And since the old Testament (as far as it concerns Moral duties,) is no other then a various Paraphrase or Exposition upon the Decalogue, we may not un∣fitly apply all those Texts that enjoyn or approve the supream Magistrates care of Gods publick worship as so many glosses upon this Text of the fourth commandment; Particularly that signal Injunction of God to Joshuah, This book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou maist observe to do according to all that is written therein; For then thou shalt make thy way prosperous, and then thou shalt have good success; Josh 1. 8. In that he saith, This book of the Law, we may not any more leave out the first Table of the Decalogue out of Joshuahs commission, then out of Gods book; in that he saith, Thou shalt meditate therein day and night that thou maist observe to do according to all that is writ∣ten therein: we must infer (unless we will say that God spake to Joshua as to a private man, at that very time when he made him a publick person, and governour of his people in Moses his stead) That this is a full precept both for his knowledge and for his practice concerning Religion, as it was established for Prince, and Priest, and People; Lastly, in that he saith, For then thou shalt make thy way prosperous, and ther thou shalt have good success, We have a Promise answerable to that precept; And what can be brought more for the proof of any duty, then Gods precept and Gods promise? His Precept commanding it, his promise rewarding it; the one to direct, the other to encourage our obedience: We need not doubt of our work, if we have a Precept; we cannot doubt of his acceptance if we have a promise: Quae faciunt divisa beatos, in te mista fluunt; Those two things either of which severally and by it self were enough to authorize the Civil Magistrate to have a special care of and regard to Religion, are here joyntly and both together in Joshuahs Commission, to wit Precept and Promise: So that to deny him the Precept concerning the Piety, is in effect to deny him the Promise concerning the Prosperity; And by the same reason, If we will not have Christian Princes Religious, we must have them improsperous: If they will not take care of Re∣ligion,

God will not take care of them, unless we dare say that our Saviour Christ came to defalcate from the power and trust which God had given to Princes by Legacy in the Old Testa∣ment, because that being made Christian, either they would deserve it less, or abuse it more: But in all the New Testa∣ment we find not the least hint of any such defalcation, either by Christ, or by his Apostles. 1. Not by Christ, he never diminished, but altogether established the right of Princes; for he withdrew himself when the Jews would have made him King, John 6. 15. and professed openly before Pilate, saying, My Kingdom is not of this world, John 18. 36. And acknow∣ledged Pilates power over him, John 19. 11. So far was he either from leaving a Vice-Roy behind him as an universal Monarch of the whole world, to give some Princes a faculty to act, and take away from others their power of acting; or from leaving his Kingly office among a company of inferiour Presbyters, with power to controul, and subvert the govern∣ment of Churches and States under pretence of setting up his Kingdom.

2. Not by Christs Apostles, they never diminished or de∣based the rights of Princes, but rather advanced and extolled them; So Saint Paul calleth them Gods Ministers, and write∣eth to the Clergy of Rome in the first place, and to the people of Rome by and after them, saying, Ye must needs be subject, not only for wrath, but also for conscience sake, Rom. 13. 4, 5. What ye? even Omnis Anima, every soul, ver. 1. Nec ani∣mam Papae excipit, He excepteth not the soul of the Pope, said Aeneas Silvius, whilst he was the Popes Scribe in the Council of Basil, though when himself was afterwards Pope, (under the name of Pius the second) he was of another mind; whence that scoff was put upon him, Quod Aeneas probavit, Pius damnavit, what Aeneas did piously approve, that Pius did impiously condemn; And tis possible that in the first place he condemned himself; tis probable he thought some others might justly condemn him, imputing the change of this opi∣nion rather to his preferment then to his Judgement; for so him∣self doth say in his Bulla Retractationum (as tis recorded by Bi∣nius) Dicent fortasse aliqui cum Pontificatu hanc nobis opinio∣nem advenisse, & cum dignitate mutatam esse sententiam; But

tis certain there was reason enough for this condemnation, be∣cause he shewed the greater Truth while he had the lesser Trust; was a truer interpreter of the Text as a private man then as a Pope; was more faithful whilst he was yet less powerful; for surely Saint Paul that saith Every soul, excepteth none; Even Christs Vicar, is by this precept, Let every soul be subject, himself made a subject to Gods Minister: So likewise Saint Peter willeth those whom he calleth a chosen generation, a royal Priesthood, to submit themselves to Kings and Governours for the Lords sake; saying, For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men, 1 Pet. 2. 13, 15. If they are a chosen generation that do submit, then are they a reprobate generation that do rebell; and if they submit for the Lords sake, they who will not submit, re∣gard not the Lord; If the one be well doing, the other surely is ill doing; and if the one silence the ignorance of foolish men, then the other may be ashamed not to silence it self, and all its presumptuous advocates.

In this strain of alleageance and obedience writ all the antient Divines, whilst yet their interest had not corrupted their Divini∣ty. So Saint Augustine, Reges quum in errore sunt, pro ipso errore leges contra veritatem ferunt; quum in veritate sunt, similiter con∣tra errorem pro ipsa veritate decernunt; Ita & legibus malis pro∣bantur boni, & legibus bonis emendantur mali: Rex Nebuchodono∣sor perversus legem saevam dedit ut simulachrum adoraretur; idem correctus, severam, ne Deus verus blasphemaretur; In hoc enim Reges, sicut divinitus eis praecipitur, Deo serviunt in quantum Reges sunt, si in suo regno bona jubeant, mala pro∣hibeant, non solum quae pertinent ad humanam societatem, verum etiam quae ad divinam religionem, Aug. lib. 3. contra Cres. cap. 51. Kings when they are in any error, make laws for that error against the Truth; When they are in the Truth, they make laws for the truth against error; So good men are tried by wicked laws, and wicked men are mended by good laws: King Nebuchodonosor being yet in his perversness, made a law for his image to be worshipped; But being him∣self amended, made as severe a law that the true God should not be blasphemed; For in this thing, Kings do God service as Kings, according to his own command, if in their dominions they

require what is good, and forbid what is evil; and that not only in regard of humane society, but also in regard of Divine Religi∣on; Thus he plainly affirmed Kings to be Gods Trustees, not only in regard of the second, but also of the first Table of the Decalogue, though as long as they remained wicked Kings, they did only abuse their Trust; So likewise Saint Ambrose in his Commentaries upon Luke 5. calleth it magnum & spiritu∣ale documentum, a great and spiritual point of Divinity, where∣by Christians are taught subjection to the higher powers, not to break the constitutions of their earthly Princes; and he proves it to be so, for that Christ himself paid tribute: The argument is irrefragable, from Christ to the Christian, from the Son of God to the servant of God; If he shewed his obe∣dience, who can give us leave to be disobedient, or pardon us for being so?

So likewise Saint Chrysostom in his Commentaries upon the Romans, (cap. 13.) tells us, that Saint Paul requireth Priests and Monks to be subject as well as other men, in that he saith, Let every soul be subject to the higher power; yea though thou wert an Apostle, (saith he) or an Evangelist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: For subjection doth not overthrow (but rather establish) Religion.

And so likewise Saint Gregory doth often in his Epistles call Mauritius the Emperour his Lord; yea in his very chair, he doth in effect determine for the lawfulness of that appellation, sending this for a decretal to the Bishops of Sicily, Legem quam piissimus Imperator dedit, vestrae studui fraternitati trans∣mittere, The Law which the most Religious Emperour hath gi∣ven, I was careful to send to you; And why was he so careful to send it, but that they should be as careful to obey it? (Grat. Dist. 53. c. 1.)

I could easily heap up more quotations of the antient Di∣vines, but that the testimonies of these four Doctors of the Church, are more then sufficient to prove this was in their dayes the Churches Doctrine; And if it were so then, tis not for the credit of our Churches to say, Now it is not so; nor for the credit of our Religion to say, it should not be so: For we see plainly that Jehosaphat who was in great esteem with Gods Prophet Elisha, (2. Reg. 3. 14.) and with God himself,

(2 Chron. 19. 3.) though he left the Priests to discharge their own office, yet he thought the external Polity both Civil and Ecclesiastical within the reach and compass of his Regal power; And accordingly he constituted not only Zebadiah the Ruler of the house of Judah, his chief commissioner for all the Kings matters; but also Amariah the chief Priest, his chief com∣missioner for all the matters of the Lord, 2 Chron. 19. 11. And Constantine the great, and after him Theodosius, Martian, Justinian, and other Christian Emperours followed his example, in so much that the whole Civil Law, (especially in the Code and in the Novels,) containeth many several Laws and con∣stitutions both concerning Ecclesiastical persons and causes, that is to say, concerning the whole discipline of the Church: And this is a Truth, which no true Civilian can or will deny; Nay yet more, no true Canonist (though of late their mouths have been most open against Princes,) can or will deny this Truth, unless he resolve to leave the Church, that he may flatter the Court of Rome, and not only to go against the antient Canons, but also against his own Master Gratian, the father of Cano∣nists; For he brings in Pope Pelagius professing to Childe∣bertus the King, that he was bound by the Word of God to be obedient to his Laws: Quibus (sc. legibus) nos etiam sub∣ditos esse, sacrae Scripturae praecipiunt; Grat. causa 25. qu. 1. cap. 10. And the gloss cannot but take notice of it, saying, Argum. quod Papa subest Imperatori, This is an argument that the Pope is subject to the Emperour; But because the gloss is willing to elude this Argument by saying, that this subjecti∣on goes no further then paying of tribute; it is not amiss to shew that Gratian himself in another place extends it generally to all the Imperial Laws: For in that very distinction, where∣in he pleadeth for the civil constitutions to be under the Eccle∣siastical, (sc. Dist. 10.) he produceth some signal testimonies and proofs, that even after the decay of the Empire, and the translating it to the Germans, the Emperours notwithstand∣ing had made Laws concerning the Church, and the Popes themselves had professed their obedience to those Laws: I will instance but in one, which is in the ninth Chapter of that distinction, wherein Leo the fourth Bishop of Rome thus write∣eth to Lotharius, the third Emperour of the Germans, (for

he was the son of Lodowick, the son of Charls the great) De capitulis vel praeceptis imperialibus vestris vestrorumque Pontifi∣cum praedecessorum irrefragabiliter custodiendis, quantum valui∣m••s & valemus Christo propitio & nunc & in aevum nos conser∣vaturos, modis omnibus profitemur; As concerning your Im∣perial constitutions, and those of the High Priests, your pre∣decessors, we know they are undeniably to be observed, and profess that we now do, and with Christs help ever will by all means observe them: The new Commentator upon the Decree, (as it is published by the authority of Gregory the thirteenth) from the word Pontificum in this Epistle of Leo, being applied to the Emperours, maketh this collection, that the Emperours established no constitutions in cases of Religion without the advice of their Bishops, (which is a very true, just, and reasonable assertion; for doubtless they were bound to look after the advice of their Divines in matters of the Church, no less then after the advice of their Lawyers in matters of the Com∣monwealth, even as the Kings of Judah had done before them; for even David himself in ordering the Levites, followed the advice of Gad the Kings Seer, and of Nathan the Prophet, 2 Chron. 29. 25.) But he taketh it for granted that the Empe∣rours did make and establish such constitutions, and that when they were made, not only the people of Italy, but also the Popes of Rome themselves did obey them: For (saith he) these words of Leo relate to the Capitula or constitutions of Charles the great, and Lodowick his son, which Lotharius had commanded to be observed throughout all Italy: And when it had been buzzed by some to the Emperour that the Pope disli∣ked those constitutions, he was very zealous to clear and to purge himself from that suspition by this Epistle; De qua re Leo hac se Epistola videtur purgare voluisse: And indeed the words of the Epistle shew a very fierce zeal; for though he charge not himself with an Oath, yet he plainly chargeth. them with a lye, that either had or should report so to the Emperour; & si fortasse quilibet aliter vobis dixerit, vel dicturus fuerit, sci∣a••is eum pro certo mendacem: And yet this is not all; For as Pope Leo in this Epistle made a solemn protestation of his own obedience to the Emperours Laws, so in another after this (ci∣ted by Gratian in the thirteenth Chapter of this same tenth

Distinction) he made an humble supplication that others might also be compelled to obey them; Vestram flagitaneus clemen∣tiam, &c. For which though some late Canonists may per∣chance say, he had too little spirit to be a good Pope, yet we cannot deny but (in this Tenent) he had too much Truth to be a bad Divine; For Christ took not from Kings their trust, that he might give it unto Church-men, no more then God took from Moses, that he might give to Aaron: And consequently Christian Kings are still obliged to discharge this Trust, in their own dominions, as belonging to them by the Law of nature, and therefore not impaired but confirmed by the Law of grace; since it is the work of grace to con∣summate and perfect nature, not to overthrow it; For the Moral Law given to the Jews by Moses, was the same that had before been given by God himself to Adam; only it was written again in Tables of stone, because by our sin we had much defaced that writing which had been engraven in the tables of our hearts: So then, what is commanded by Mo∣ses in the fifth Commandment, was before commanded by God in the Law of nature, that is to say, that all Fathers, whe∣ther natural, or spiritual, or civil, should be entrusted with, and have power over their own children, in subordination to, though not in opposition against the commands of the Eternal Father; And this right of Princes doth Pope Leo himself ac∣knowledge in giving them the title of Pontifices, High Priests, which had been assumed by themselves before in their edicts; and accordingly saith the gloss, imperatores olim Pontifices ap∣pellabantur: Which he proveth by the Authority of Isid••re in these express words, (cited afterwards dist. 21. c. 1.) A••∣tea autem qui Regeserant & Pontifices erant; nam majorum haec erat consuetudo, ut Rex esset etiam Sacerdos & Pontifex, unde & Romani Imperatores, Pontifices dicebantur; Hence it is that among the titles of Aurelius the Romane Emperour, this is one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Summus sacerdos Maximus, Euseb. l. 4. Eccles. histor. cap. 13. Which is a good proof that by the Law of Nations the authority of Religion was judged to be in the Prince, though the administration of it was in the Priest; nor was this an erroneous conceit of the Heathens; for God himself would have the ceremonies of Religion to be insti∣tuted

and established by Moses, who was a civil Magistrate, not by Aaron who was a Priest; though they were executed only by Aaron: After Moses, Joshua removed the Ark, gave the charge of Religion, and renewed the Covenant betwixt God and the people: And after him, David and Solomon, Josiah and Ezechiah did by their authority, as Kings, order and re∣form Religion, overthrow Idolatry and superstition; so that we may justly and truly infer, that Princes had that Trust of Christian Religion, before they themselves were Christians to understand it; and still have it, though they are never so bad Christians to abuse it; Tis one thing what they are by their deeds, another thing what they are by their duties; for by their duties they are preservers of Gods truth and peace, though by their deeds they often prove the persecutors of his truth, and the disturbers of his peace; God made them preservers, though they too too often make themselves Persecutors of his Church: Thus Basi∣lius the Emperour publickly assumeth to himself this Trust, in the eighth general Council, cited in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Divine and merciful providence, having put into my hands the helm of the universal ship; That is, of the Church, wherein as in Noahs Ark all those are gathered, who are saved from perishing: A large claim! and yet not one of all the Council opens his mouth against it; Nay they all plainly give their suffrages for it in the ninth Action when they solemnly make this profession, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: We well know, O Emperour, that there are under your power Arch-Bishops, and Bishops, and Abbates, and Clergie-men, and Monks, and that you are the Governour of them all. This was accounted no bad Divinity almost nine hundred years after Christ, (for this Council was held in the year eight hundred and seventy) both by Greek and Latine Churches, the Popes Legates then pre∣sent not dissenting from the rest, nay the Pope himself giving his actual and publick assent to this Tenent at this day, in that at his consecration, he solemnly professeth to Saint Peter and his Church, (I could rather wish it were to God, but it is to

Saint Peter,) Profiteor tibi Beate Petre, sanctaeque tuae Ecclesiae, That he doth receive and will keep this eight, as well as the other seven general Councils; and promising to himself, that Saint Peter will be gracious to him at the last day, (when I desire God only to be gracious to me) as he did carefully ob∣serve this his profession; Eris autem mihi in illa terribili die haec conanti & diligenter servare curanti propitius: This pro∣fession of the Pope at his inauguration, is set down at large by Binius in his notes upon this Council, so that tis scarce out of use in the Church of Rome at this day to make it, whatever it is to keep it; And yet tis much that a profession so solemn∣ly made, should be slightly kept; for surely those words, Deo & tibi sciens me redditurum de omnibus quae profiteor distri∣ctam in divino judicio rationem, Knowing I shall give a strict account to God and to you at the day of Judgement of all that I now profess, (though we leave out the Tibi in the case) are such words as may well make a Pagan Foelix tremble to hear them, much more a Christian Bishop tremble to speak them, and both Pagans and Christians tremble to break them.

Nor may any Divine think or teach this Doctrine of Supre∣macy to be a matter of indifferency; for to deny it to be the Kings due, is to deny the Text, and to be a Heretick against the fifth Commandment; and tis as hard going to heaven for Hereticks against the Decalogue, as against the Creed; surely Mordecay and Hester would not have appointed the feast of Purim for two dayes by their own authority, if the secular Magistrate had been confined by God only to secular affairs, and prohibited to intermeddle in Ecclesiastical; Where∣fore we dare not but say, this trust, this power is indeed the Princes birth-right, and is as inseparable from his Crown by the dictates of God and nature, as his Crown is from his head, or his head is from his body: And tis happy for us it is so; for else such is the wickedness, and such would be the outrage of headstrong Schismaticks, Hereticks, and Atheists, that we should soon come to have no appearance or shew of a Church, and no form or face of Religion; For the spiritual power of Preaching, exhorting, correcting, administring, praying, excommunicating, (which is all that Church-men can do by vertue of their Orders,) can only enable them to preserve

the purity and the truth, but not the outward publick solemni∣ty and practice of Religion; that depends very much, if not altogether, upon the external or temporal power, both for its being, and for its continuance; For if men once turn mad and outragious, (as tis very easie for those who are out of their honesty, to be also out of their wits) the fear of Gods Judgements will no more terrifie them, then the love of Gods truth will perswade them to consult with their consciences; so that neither fear nor love of God is like to bring them to a right order in his worship and service, nor to keep them in it; where∣fore in such a case as this (and a mischief that hath already been so often felt, ought to be alwayes feared) unless the secular arm defend the Church, well there may be some private love and desire, but there can scarce be any publick practice and ex∣ercise of the true Religion; This Augustine proves at large, Epist. 50. Bonifacio comiti, de moderate coercendis▪ Hereticis, which himself would have us look upon as a full Tractate, be∣cause in the second of his Retract. cap. 28. he calls it a Book, Scripsi librum de correctione Donatistarum, In which Book he useth many arguments why Kings, by their secular power, should both defend and vindicate Religion. 1. Because those were blamed in the Old Testament who did it not; those ex∣tolled above all others, who did it. 2. Because it was the duty of Kings so to do; for that else though they might serve God as private men, yet not as Kings (unless they made Laws to compel others also to serve him:) Aliter enim servit quia homo est, aliter quia etiam Rex est; Quia homo est, ei servit vivendo fideliter; quia vero etiam rex est, servit leges justa praecipientes & contraria pro∣hibentes, convenienti rigore sanciendo: Kings serve God as men by being religious, but they serve him as Kings by making severe Laws in the defence of Religion.

3. Because the Church might lawfully call upon them to do it; for though the Apostles desired not the assistance of the Heathen Princes in their dayes, because that prophesie was not yet fulfilled, why do the Heathen so furiously rage, The Kings of the Earth stand up together against the Lord and against his Christ? Yet now the Church may desire the assistance of Chri∣stian Princes, since that is come to pass which followeth in the same Psalm, Be wise now therefore O ye Kings, be learned

ye that are Judges of the earth; For now that Kings are called to the knowledge of Religion, tis not rational to say they are not called to the defence of it; Quis mente sobrius Regibus dicat, No∣lite curare in regno vestro à quo teneatur vel oppugnetur Ecclesia Domini vestri; non ad vos pertineat in regno vestro quis velit esse sive religiosus sive sacrilegus, quibus dici non potest, non ad vos per∣tineat in regno vestro, quis velit pudicus esse, quis impudicus: What sober man will say to Kings, It is no part of your care to look after the Church of your Lord, who do possess it, or who do oppose it, as if they were not to look after mens piety, who are to look after womens chastity; as if it concerned them that there should be no bastards, & not much more, that there should be no sacriledge or idolatry in their kingdoms.

4. Because Kings by their temporal power might redress many mischiefs which else were not like to be redressed; For though the best Christians were moved by love, yet the most Christians were awed by fear: Sicut meliores sunt quos dirigit amor, ita plures sunt quos corrigit timor; And to this purpose he applies several Texts of the Proverbs; particularly this of Prov. 29. 19. Verbis non emendabitur servus durus, A stubborn servant will not be corrected by words, Quum dixit Verbis non emendari, non eum jussit deseri, sed tacite adm••nuit un∣de debeat emendari; when be said a stubborn servant will not be corrected by words, he would not have him left incorrigible, but privately intimated the way he should be corrected, sc. by stripes or blows: For God often useth the scourge to his best servants to bring them to himself; therefore it is not cruelty but mercy in Christian Kings to scourge his enemies unto him; & whereas the Donatists object, Cui vim Christus intulit, quem coegit? Whom did Christ force or compell to be a Christian? I answer (saith he,) Let them look on S. Paul, Agnoscant in eo prius cogentem Chri∣stum, & postea docentem; prius ferientem & postea consolantem: mi∣rum est autem quomodo ille qui poena corporis ad Evangelium coa∣ctus intravit, plus illis omnibus qui solo verbo vocati sunt in Evan∣gelio laboravit; Let them confess, that Christ did first compel, then instruct Saint Paul; first strike him down, then raise him up; and it is very observable that he who was forced to the Apostleship by the pain and punishment of his own body, was more labori∣ous therein, then they who were only called by the word of Christ.

5. And lastly, Because the Donatists used un just violence to

oppose and opppress the Church, much more should Christi∣an Princes use their just power to uphold and to maintain it; Cur ergo non cogeret Ecclesia perditos filios ut redirent, si perditi filii coegerunt alios ut perirent? Why should not the Church force her lost children to come to the way of life, since they force their brethren to go to the gates of death? Et ipse Dominus ad magnam coenam suam prius adduci jubet convivas, postea cogi; for even our Lord himself first appointed guests to be invited, but at last to be compelled unto his great supper; Qu••propter si potestate quam per Religionem ac fidem Regum, tempore quo debuit, divino munere accepit Ecclesia, Hi qui inveniuntur in viis & in sepibus, i. e. in haeresibus & Schismatibus, coguntur in∣trare, non quod coguntur reprehendant, sed quo coguntur, at∣tendant: Wherefore if those who are found in the High-ways and in the Hedges, that is, either amongst Hereticks or Schisma∣ticks, be constrained to enter into the Lords Vineyard, by that power which the Church hath received by the goodness of God ever since Kings have received the Christian Faith, Let them not find fault that they are as it were driven by force, but let them consi∣der whither it is they are driven, even into those pastures where they may find true food and rest for their souls: These are the chiefest of Saint Augustines arguments, why Kings and Princes should interpose their power and authority in behalf of Reli∣gion; to which may be added the inhumane barbarism of the Do∣natists, who invaded Maximian an Orthodox Bishop of Africa, and set upon him at the Altar, and brake down the Altar, that with the pieces of its wood (for Altars were not then made of stone) they might knock down the Bishop; and after that they stabbed him with a punyard, then dragged him on the ground, and left him for dead; But the dust having stopped the bleed∣ing of his wounds, there was still life in him, and therefore they again took him away from those good Christians who were carrying him to a religious house for help, and threw him down from a Turret, so not doubting but they had at lest beat his breath quite out of his body, if not his brains out of his head; This was their cruelty against a pious and an Ortho∣dox Bishop, because he would not be of their party; yet even this man, thus in effect by them thrice killed, was by the singular providence of God preserved, and by the singular power of God again revived, being stollen away in the night,

and carried to a religious house, and so well recovered after∣wards, that he was able in his own person, to make his com∣plaint unto the Emperour (and from him obtained the suppres∣sion of the Donatists, which in time begat their conformi∣ty.) Hinc ergo factum est ut Imperator Religiosus ac pius, per∣latis in notitiam suam talibus causis, mallet piissimis legibus isti∣us impietatis errorem omnino corrigere, & eos qui contra Chri∣stum Christi signa portarent, ad unitatem Catholicam torrendo & coercendo redigere, quàm saeviendi tantummodo auferre licenti∣am, & errandi ac pereundi relinquere; Hence it came to pass, that the Religious Emperour being informed of the whole matter, did not only make Laws to suppress their violence that they should not mischief the Churches peace, but also to command their obedi∣ence, that they should submit to her commands, and embrace her Communion, as thinking it unworthy of his authority to deny his subjects power of destroying others, but to leave them power of de∣stroying themselves: Thus did Saint Augustine plead for the power of Princes in maintaining the outward order of Reli∣gion; and whereas he had once thought that only the spiritual power of the Word, and not also the temporal power of the sword was to be used against Schismaticks, He plainly recanted that opinion, and left under his own hand a testimony of his recantation; For so he hath written 2 Retract. c. 5. Dixi in libro primo contra partem Donati, Non mihi placere ullius saecularis potestatis impetu Schismaticos ad communionem violenter arctare; & verè mihi tunc non placebat, quia nondum expertus eram vel quantum mali eorum auderet impunitas, vel quantum eis in melius mutandis conferre posset diligentia disciplinae; I said in my first book against the Donatists, that I approved not their practice, who did vi∣olently force Schismaticks to the Communion of the Church; and truly when I writ that book I did not approve it, for I had not then learned by experience, neither how much the hope of impunity would make them the worse, nor how much the fear of punishment would make them the better; He had done what he could as a Divine to reclaim them, for he had made an Alphabetical Psalm, wherein he laid open their follies and impieties to all the people; the Hypo-Psalm or burden of which Psalm, to be repeated at the end of every new Period, was this, Omnes qui gaudetis de pace, modo verum judicate, All ye that love the peace, now judge the truth, (u. Tom. 7.) In this Psalm he complains much

of their turbulency and violence, whereby they dishonored Christ, grieved his Spirit, wounded his Church, but they continued still like the deaf adder, stopping their ears against the voice of the charmer, though he charmed never so wisely; wherefore when he saw they would not be reclaimed, he de∣sired they might be suppressed, and began to be of a perswa∣sion that it was the duty of the Civil Magistrate to suppress them; And truly tis not imaginable that God hath given the power of the sword to Princes, that they should use it against their own, and not much rather against his enemies; that they should punish those who dishonour their persons, or dis∣obey their commands, and not much more those who dishonour and disobey the great God their Maker, and Preserver, from whom alone it is that either honour is due unto their persons, or obedience is due unto their commands: For God himself hath said, Them that honour me I will honour, and they that dis∣pise me shall be lightly esteemed, 1 Sam. 2. 30. The words werr spoken to Eli for not restraining the wickedness of his sons; He had made a grave Sermon to them as a Priest, but he had not inflicted severe punishments upon them as a Judge; And because he had not punished them, God resolves to punish him: Nay to punish Religion for his sake, thinking it more agreeable with his honour that his Ark should be captivated by Philistines, then prophaned and defiled by Israelites: We who have seen the same sins, may justly fear we shall see the same confusion; However, we must pray that we may no more see the same sins, or that we may see them severely punished; That neither we may depart from our glory, nor our glory may depart from us: For surely there is a very great bles∣sing in the meer outward face and practice of Religion, and much more in the inward zeal and love of it; This made King Da∣vid so zealous to fetch the Ark of God from Kiriathjearim, as himself professeth, 1 Chron. 13. 3. Let us bring again the Ark of our God to us, for we enquired not at it in the dayes of Saul; He had been so long without the publick exercise of Religion (because of the troubles which had befallen him and the whole Nation, in the days of Saul,) that now he could not endure to be without it any longer: The outragious persecutions of Saul had disturbed him; The furious and frequent invasi∣ons

of the Philistines had disturbed the people: Hence it was that Gods worship had been without the Ark, and Israel had been without Gods worship; Religion had been without its life, and they had been without Religion: Either of which alone was enough to make the troubles of their souls much more irksome and intolerable, then were the troubles of their bodies; how much more both of them joyned together? And thus were they prepared by the want of so great blessings, the more perfectly to discry, and the more eanestly to desire the incom∣parable happiness they should have in the enjoyment of them; and happily hence it was, that when God offered to David either a seven years famine, or a three months war, or a three dayes pestilence, yet he rather made choice of this then of the other; though in all probability he might expect that himself should be the first to perish in the pestilence (which was sent for his sake,) but the last that should perish either in the famine or in the war. I am willing to impute the reason of this choice meerly to his love of Religion; He was afraid that a seven years fa∣mine might make the people for want of meat, grudge and re∣pine at their sacrifices, and so there would be a cessation of Re∣ligion; which is a probable conjecture, because above three years of the famine had been already past, when God asked him the question, saith Rabbi David, thereby reconciling the seven years in 1 Sam. 24. with the three years of famine, 1 Chron. 21. 12. So that David seeing so great a decay in the sacrifices for a famine but of three years, had reason to fear that if it should last out all the seven years, there would be at all no sacrifice; I say, he was afraid that a seven years famine might make the people for want of meat to put into their own bellies, grudge and repine at their sacrifices, and so there would be a cessation of Religion; But he was sure that in a three months war the souldiers would make havock both of sa∣crifices and of Priests, and so there would be a disturbance, if not a total desolation and destruction of Religion; Therefore he had rather venter to die first in the pestilence; then last ei∣ther in the famine or in the war, because he feared that in either of those exigencies Religion might also die with him; particularly he seemed most averse from the war, as foreseeing that he could not flee three months before

the enemies, but the Ark of God would also be forced to flee with him.

SECT. VI. The Limitation both of the Princes and of the Priests Trust in matters of Religion; that neither may deviate from the Law of God; and that the authority of the Churches laws is most en∣feebled by them who make least esteem of the Law of God, casting the aspersions of Obscurity and Ʋncertainty upon the Holy Scriptures.

IN matters of humane interest it may be reasonably disputed which is the more blame-worthy, Whether he that abuseth a Trust which he hath, or he that usurpeth a Trust which he hath not? for though the one may sin with the greater injustice, yet the other doth sin with the greater insolency; But in mat∣ters of Divine Interest, tis without dispute he is a greater sin∣ner that usurpeth a Trust, then he that only abuseth it; for this mans sin may be out of ignorance or infirmity, but the other certainly sins out of pride and presumption; Tis grievous for a man to fail with God, by abusing a Trust that is given him; but tis abominable for a man to justle with God, by invading a Trust that he hath not given and will not give▪ The ordering of Religion is a trust that God hath given unto men, and they sin desperately who abuse it; But the making of Religion is a Trust that God hath not given, and they sin dam∣nably who usurp it; I am the Lord, that is my name, and my glo∣ry will I not give unto another, Isa. 42. 8. But if he hath given to men the power of making Religion, by which alone his name is glorified, he hath given his glory unto another, and hath not reserved it unto himself; wherefore let it be the glory of God alone to establish any thing that is of Religion, whether it be so Speculatively or Practically, whether as an article of Faith or as a Duty of Life; And let it be mans glory only to execute what God hath established: Kings by their Temporal, Priests by their Spiritual power, not making Religion, but only ordering it, not establishing their own commands in Gods worship, but on∣ly

executing his; That God who is governour of his enemies may not be denyed to be governour of his Servants; and he that is Master in all the world, may not be thought to be no Master in his own Family: Therefore we may see and must confess that the Trust both of Princes and of Priests in mat∣ters of Religion, is but a limited Trust: not to do what them∣selves please, but what God hath commanded them; Tis not for Pharaoh to say, Who is the Lord that I should obey his voice? Exod. 5. 2. when Moses himself had a limited com∣mission, For see (saith he) that thou make all things according to the pattern shewed to thee in the mount, Hebr. 8. 5. God having not given power to any man to act against him, but on∣ly for him: Whence there is not only great prudence, but also great Piety in that excellent saying, which is attributed to that noble Civilian Baldus, In rebus Juris Divini vel naturalis, Summus Princeps nihil potest contra Veritatis praeceptum: Alio∣quin quicquid fecerit nullum est; quemadmodam quod à Commis∣sario vel procuratore contra mandatum committitur; In matters that concern the Law of God or the Law of nature the great∣est Prince in the world may enjoin and act nothing against the command of Truth; If he do, his injunction and action are both null or void in themselves, even as what is done by a Com∣missioner or a Proctor, is null, if it be against the command de∣livered to him, or the Trust reposed in him; And this we are sure is not only good Law, but also good Divinity; For in that we are commanded to obey the Magistrate for the Lords sake, tis evident we cannot owe, and may not pay him obedience against the Lord: For that were to obey man rather then God. And the same Divinity will also hold in Summus Pontifex as well as in Summus Princeps, in the chiefest Ecclesiastical, as well as in the chiefest Civil Magistrates: For they act only as Gods Trustees by their spiritual, no less then the other by their Temporal power, and have little reason to expect the same obedience when they forsake their Trust, as when they fol∣low it. Saint Paul saith expresly God hath given us authority for Edification, not for destruction, 2 Cor. 10. 8. If he hath not given the Prince authority to destroy his Church, much less hath he given the Priest authority to destroy his Religion; That au∣thority which is destrvctive either of Church or of Religion,

is not of Gods giving, and should not be of mans tak∣ing▪ excellently Aquinas, Quum potestas Praelati spiri∣tualis, qui non est Dominus sed Dispensator, in Edificati∣on••m sit data & non in destructionem, ut patet, 2 Cor. 10. Sicut Praelatus non potest imperare ea quae secundum se Deo dis∣plicent, sc. peccata; ita non potest prohibere ea quae secundum se Deo placent, sc. Virtutis opera; (22ae. qu. 88. art. 12. ad 2. um. When as the power of a spiritual Praelate, who is not a Lord but a Steward, is given for Edification, not for Destruction, (as it appears 2 Cor. 10.) it follows, that as a Prelate cannot com∣mand those things which in themselves are displeasing unto God, such as are all sins; So he cannot forbid those things which in themselves are pleasing unto God, such as are all the works of Vir∣tue: Which is a Truth as clear as if it had been written by a Sun-beam, and should be as durable as if it were written in our Hearts; Nay indeed it is written there); So that we should as soon lose our own hearts as lose this perswasion, That our Go∣nernours both Temporal and Spiritual, have no Authority to command against God, but only for him: and therefore if they lay upon us any commands that are evidently against the Law of God, their own spiritual Governours have taught us what to answer them, Whether it be right in the sight of God, to hearken unto you more then unto God, judge ye: Acts 4. 19. Nor doth this doctrine loosen the joints, or dissolve the ligaments of Government; It takes not away the rights of Kingdoms or Churches, by giving to God his Right; Let humane Laws bind in the court of conscience, but either let them not be laws if they be palpably against the Law of God; or let humane laws so bind the conscience, as that the divine law may bind it much more: We confess it is neither safe nor sound Divinity to extenuate the ob∣ligation of humane laws; but we also profess that the extenu∣ation of the power of Divine laws must needs have less both of safety and of soundness; And it is to be feared that this hath been the greatest cause of the other, and that God hath suffe∣red the People to make so light of the authority of the Church, because a great faction in the Church hath of late made so light of Gods own Authority: For what else have they done who have not only magisterially transgressed, but also maliciously calumniated the Holy Scriptures, that by discountenancing,

nay indeed by disauthenticating the known Text, they might countenance and authorize their own inventions, which is in ef∣fect no other but to turn out God, and to put in man in the Legislative authority concerning Religion: Tis very good to be zealous for this doctrine, that the disobedient are reckoned up by Saint Paul among those who are worthy of death; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Parentibus non obedientes, Rom. 1. 30. They who are not obedient to their parents, (whether Natural, or Civil, or Ecclesiastical) are worthy of death; for not only the position of disobedience, but also the mere negation of obedience makes them liable to damnation: But withal, we must be more zealous for God himself, then for any of his Substitutes; For if not obeying our fathers on earth makes us worthy of eternal death, then much more not obeying our Father in heaven; & if the contempt of mans law can wound the conscience, then much more of Gods law, by which alone mans law can either reach the conscience by its command, or wound the conscience for its contempt. So that to speak the plain truth, no men have so much opposed that Te∣nent of humane laws binding the conscience, as those who have made the slightest account of the divine law; as if that could not, or at least had not bound their consciences; For it is without di∣spute, & therefore should be without denyal, that Gods law hath a far greater power and dominion over the conscience of the greatest governour, then mans law can have or challenge over the conscience of the meanest subject: Therefore the readiest way for the Church to obtain a conscionable obedience from the people, is to observe a conscionable obedience towards God: and not by raising objections or rather cavils against the law of God, to teach the people to object against and cavil with her laws, when they should obey them: Wherein some late Church-men have been very much too blame, who have endea∣voured to cast that aspersion of obscurity and uncertainty upon Gods hand-writing, which they would take very disdainfully should be cast upon their own writings; thereby in effect gi∣ving Gods law a quietus est as to the binding of the conscience (without which yet their own laws cannot bind it) since it is impossible that the conscience should be bound either by ob∣scurities or by uncertainties; For if the law be obscure, who can act with the knowledge of his understanding? If it be

uncertain, who can act with the consent of his will? And if conscience be the Practical judgement, how can it act without either of these? for how can it be a Judgement without the knowledge of the understanding? how can it a practical obe∣dience without the consent of the will?

Or to inforce this argument of natural reason with a medium of Religion, since whatsoever is not of faith is sin, and whatso∣ever is not of the evidence, or of the assurance of faith, is not of faith; and what is obscure cannot beget the evidence; what is uncertain cannot beget the assurance of faith; who can think that obscure and uncertain laws can bind the conscience, and not think that the conscience may be bound to sin? So little is the Church of Christ beholding to those Divines who yet would be thought most of all to magnifie and to extoll her; For whiles they lesson the authority of Gods law in binding the conscience, they cannot but lesson the authority of the Churches law, which can have no such authority but from the law of God: Even as he that should cast any scornful reproach upon the light of the Sun, would in vain make a Panegyrick in praise of the lustre of the Moon, since she hath all her light and lustre from the Sun; Therefore let them no longer tell us that Gods Law is obscure till they have explained it, unless they would have us not think it a Law, till they have made it so; for if it be ob∣scure, it cannot have the virtue, nor challenge the obligation of a law; For if this great trumpet which summons us all to the Church militant, that we may be souldiers under Christs banner, I say, if this trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise you, except ye utter by the tongue words easie to be understood, how shall it be known what is spoken? for ye shall speak into the air, 1 Cor. 14. 8, 9. The Argument hath as much force against the Spirit of God as against the Ministers of God, if he hath no uttered significant words, hath he not spoken into the air? For shame let us leave off such objections, least we indeed force him to speak into the air, whiles he intends and desires to speak unto our stony hearts: So little doth it become any Divine to set the Law of the Church in a competition with the law of God, much less in a perfection above it; as if that were plain and sure, this were uncertain and obscure; For mens consciences must first

be directed before they can be obliged; and therefore to sup∣pose Gods law to be defective in its direction, is to make it defective in its obligation; And if Gods law be imperfect, how can the Churches law be perfect, either to direct or to oblige our consciences? The law of the Lord is perfect, converting the soul, Psalm 19. 7. If it were not for its own perfection, it could not produce our conversion; nor can we oppose the perfection of Gods law, without opposing the conversion of our own souls; Therefore we must above all things, be carefull to vin∣dicate the Rule of our Religion, if we would engage mens con∣sciences to receive it, and much more to practise it; for it is impossible they should be religious without their consciences, and much more against them; He that searcheth the heart, may not be served without the heart; and he that most requi∣quireth the Heart in his service, will not be served against the the Heart; Therefore every man must worship God with the knowledge of his understanding, and with the consent of his will; and consequently we may not deny, That there is evidence of Truth in the rule of Gods worship to iustruct the understanding and certainty of goodness in it to fix and set∣tle the will, (i. e. to establish the heart) unless we will have men Religious either without their consciences for want of knowledge, or against their consciences for want of consent; For if a man doth the best act of Religion without his conscience, that act is to him little less then brutish; if against his conscience, tis to him less then damnable: and therefore we have great reason to abominate such a Tenent, as may either suppose a man to be a Brute in his Religion, by acting without his conscience, or suppose a man to be a Devil in his Religion, by acting against his conscience.

SECT. VII. The trust of each particular Church is sufficient for the peo∣ples salvation, if she take heed to her self, and to the Do∣ctrine God hath given her in his written word, and in the anti∣ent Creeds of the Catholick Church.

OUR blessed Saviour bidding us seek the Kingdom of God, and his righteousness, (Mat. 6. 33.) plainly sheweth that we have no hopes of finding Gods righteous∣ness, (and much less of enjoying it) till we have found out Gods Kingdom, and are become faithful subjects of the same; And what is Gods Kingdom but his Church, wherein he ex∣erciseth dominion in the hearts of his faithful people, having established his Throne upon these two pillars of Truth and Holiness? by Truth enlightning their understandings, by Holiness inflaming their wills and affections, and sanctifying their lives and conversations; so that it is no hard matter to find out the Kingdom of God, and to distinguish it from all the Kingdoms of the world, since it is to be discerned by its Truth, and by its Holiness; For it is Truth and Holiness that makes a Church, though it is power and pomp that makes a state; There is no coming to Gods Kingdom but by these, no tarrying in it but with these, no going from it but by for∣saking these; so that any Christian people or nation in the world may thus plead for it self, Tell me not of departing from the Church of Christ, unless you can shew me wherein I have departed from Truth and Holiness, which two make and constitute his Church; If I believe all the Articles of Faith as he hath revealed them, and practise all the duties of life as he hath commanded them, sure I am, though you may deny me yours, yet my Saviour will not deny me his Com∣munion; though you may not esteem me a member of yours, yet he will esteem me a member of his Body.

This is all that Saint Paul requires to the constitution of a Christian Church, when he saith, Rom. 10. 10. For with the heart man believeth unto righteousness; there's the truth most

chiefly fixed in the heart; and with the mouth confession is mad unto salvation; there's the holiness, most chiefly expressed by the mouth: Again, Whosoever believeth on him shall not be ashamed; there's the truth, received by Faith; And, Whoso∣ever shall call upon the name of the Lord shall be saved, there's the holiness exercised by prayer; shall he believe, and shall he call upon the name of the Lord, and not belong unto the Lord here? Shall he not be ashamed, shall he be saved, and not belong to the Lord hereafter? And what else is the Church but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That which belongeth to the Lord, here whilst Militant, hereafter when Triumphant? And how shall any people that believeth and calleth upon the Lord, be ex∣cluded from belonging to the Lord, or from being his Church, when it is said so generally, Whosoever believeth on him, and whosoever shall call upon his name; Therefore in every Nation that believeth on Christ, and calleth on his name, (for they are inseparable, the faith is not without the confession, the belief is not without the prayer, the truth is not without the holiness) Christ hath his Church, and that Church hath the means of salvation, Faith and prayer (or truth and holiness:) and the promise of salvation, 1. Privatively, He shall not be asha∣med: 2. Positively, He shall be saved: and we cannot deny it the salvation it self without detracting from Gods mercy, which hath made good the means, and from Gods truth, which will make good the promise; And therefore Saint Paul ha∣ving planted a particular Church in Ephesus saith concerning the Presbyters there: The Holy Ghost had made them Over∣seers of that people, Act. 20. 28. He could have said no more of himself and of his fellow-Apostles who had an extraordina∣ry calling, but that the Holy Ghost had made them overseers; and he saith no less of those Ministers who had only an ordi∣nary calling; And what doth he intimate by saying so, But that the Ephesians had still the same hopes and means of salvati∣on, as before, whilst himself instructed and governed them? For that the Holy Ghost the Lord and giver of life, could and would give them life by his ordinary as well as by his extra∣ordinary Ministers: For we cannot but say that those are words of eternal truth, as well as of eternal comfort, Psal. 73. 1. Truly God is loving unto Israel, even unto such as are of a

clean heart; for there is no doubt of Gods being loving unto Israel, no more then of Israels being of a clean heart; If they be of a clean heart, they must be of Gods Israel, though they may be of several Tribes; And if they be of Gods Israel, they are sure of Gods love; He will here guide them with his counsel, and here∣after receive them with glory; For he sanctifieth them by his Truth, that he may save them by his mercy: And accordingly S. Paul saith to Timothy, Take heed unto thy self and unto the Do∣ctrine, continue in them; for in doing this thou shalt both save thy self and them that hear thee, 1 Tim 4. 16. Thereby shewing he had left the people of Ephesus sufficient means of being saved, in that he had left them an infallible doctrine, though he had not left them an infallible Doctor: For if Timothy by taking heed un∣to himself, and to the Doctrine he had received, was able to save both himself and those who were committed to his charge, tis evident the people of Ephesus had no more need (in Gods ac∣count) of an infallible Bishop to teach them, then they had of an impeccable Bishop to govern them: and indeed infallibility can∣not be in the understanding, without impeccability in the will, since the will doth necessarily follow the last dictate of the un∣derstanding, and it self being depraved, may corrupt and deprave both the first and the last dictate of it. Nay yet more, lest we should make light account of the authority of particular Chur∣ches, because we can neither prove nor believe their infallibility any more then we can their impeccability, we find plainly that S. Paul calleth the particular Church of Ephesus, (even that Church with which Timothy was entrusted, and in which he was taught by this Epistle how to behave himself) The house of God, the pillar and ground of the truth, 1 Tim▪ 3. 35. Though we may justly, and should willingly infer, that if a particular Church by cleaving to the word of Truth, deserved to be cal∣led the pillar and ground of Truth, then sure the Universal Church much more; For so the argument will proceed à mi∣nore ad majus. If one Minister shall be able to teach the sa∣ving Truth, whilst he swerves neither to the right hand nor to the left from the word of Truth, then much more a whole National Church, and most of all the Catholike and Univer∣sal Church, that is diffused over all Nations; if she carefully attend, and stedfastly cleave to that same word of Truth;

And if any man think this condition unnecessary, let him con∣sider that those four general Councils, which Saint Gregory received as four Gospels, did set the Bible upon a Throne in the midst of their assembly, appealing to it for all their Do∣ctrines, and proving by it all their determinations; which if all other general Councils, at least so reputed, had done since that time, well we might have had fewer Articles, but certainly we must have had a surer Creed, and a founder faith; nor can we deny but some provincial Councils by cleaving to the Text, have more truly shewed themselves the pillars of Truth, then some reputed general Councils that have forsaken it; as the Council of Gangra which had in it but thirteen Bishops, yet suppressed no less then twenty Schismatical opinions toge∣ther; whereas the Council of Constance that consisted almost of all Nations, making light regard of Christs institution and order concerning the Eucharist, though it ended the Schism of the Popes, yet it began such a Schism in the Church as is like to continue to the worlds end; for surely there will al∣waies be some conscionable men, who will prefer the Institu∣tion of Christ in his own Sacrament, above the constituti∣on of a Council; and who will think there can be no Schism either less curable or more damnable, then that which dares set up the pretended authority of the Church, against the un∣doubted Authority of Christ. This is most certain, Saint Paul took it for granted that the Church of Ephesus was in∣structed in the whole Doctrine of the Scriptures, (for in the first Chapter he mentions both the Law and the Gospel,) and that she also followed those instructions, before he called her the house of God, the pillar and ground of Truth: For indeed the first part of every Churches Trust is the Word of God, which she is entrusted withal in a threefold respect; 1. That she should keep it. 2. That she should expound it. 3. That she should obey it. Wherefore those men who of late have cavilled at the written Word, thereby thinking to resolve all Religion into the Authority of the Church, have in truth taken a direct course to resolve the Authority of the Church into nothing; For if the Church hath not been Gods faithful Trustee, in keeping the substance or letter of his word; who can think her faithful in expounding the sense, or in ob∣serving

the commands of the same? And so then farewell to the Churches faithfulness, and consequently to her authority, which is grounded chiefly upon her faithfulness; For it is as just an exception now, as it was in the Apostles times, Whether it be right in the sight of God to hearken unto you, more then unto God, judge ye, Act. 4. 19. The intent of your arguments against the Scriptures, is to advise us not to hearken unto God, that we might only hearken unto you; But the reason and force of your arguments will certainly ••eep us from heark∣ning unto you, because they make it evident that you have not hearkned unto God; Nay you have set light by his Word, that you might not hearken unto him.

But this argument is good only against the men, not against the cause, and it is therefore best when it is against the worst men. Those who have least hearkned to Gods voice, have given the greatest cause to others, not to hearken unto their voices; And if they will needs be angry with us, let them consider that God is first angry with them, and therefore they ought to be angry with themselves; For they took not only a ve∣ry impious, but also a very indiscreet way by vilifying the au∣thority of Gods word, to magnifie the authority of their own. And yet to speak the plain truth, this is rather to be called a cavil then an argument; For let all the Original Bibles be exa∣mined both of the Papists and of the Protestant Churches, we shall find them all exactly agreeing in one Hebrew and Greek Text, and their disagreement to be only in their seve∣ral glosses and Translations, in so much that all these parts of Christendom would soon be of one and the same profession, as well as they are of one and the same Religion, if all Chur∣ches would agree in the sense, as they do agree in the Letter of Gods holy Word; To let pass the Old Testament, where∣in all Protestant Churches are as willing to be tryed by the King of Spains, as by Buxtorses Hebrew Bibles, I know Be∣zaes Greek Testament is censured by some, as a most bold piece of Scripture; but upon comparing his Text with that of Pope Sixtus Quintus, I find very little ground for that cen∣sure; and less Truth in it; Because both Texts gene∣rally agree in the very same words, and▪ that even in those very places, wherein both disagree from the Vulgar Latine:

And I believe the same may be said concerning the Greek Text that is received in all other Churches. That they all agree in the same Original Texts, evinceth they have been faithful in their Trust of keeping the Holy Scriptures; That many of them disa∣gree in their glosses upon, and translations of that Text, only sheweth that each particular Church is willing to discharge its own particular Trust in expounding the Holy Scriptures; That they all labour not to continue, and increase their disagreement, but to end or to diminish it, (for so the Churches do, though the men do not) is also a good sign that no one of them is willing to be faulty in their Trust of observing and obeying the holy Scrip∣tures: And therefore though it must be confessed that the Church like Queen Vasthi, hath not performed the commandment of her King so readily and so entirely as she ought, yet may not any ri∣gid Memucan suppose that there shall ever go forth a royal commandment that she come no more before the King Ahasue∣rus; for though she may unhappily have been peccant in her obe∣dience, she hath not been peccant in her faith; though she may have failed in her behaviour, she hath not failed in her Trust; though she hath been undutiful, yet she hath not been false; she hath not been unfaithful to her King, that he should seek a di∣vorce, and give her royall estate unto another that is better then she; Let no man think that our blessed Saviour, the Prince of peace, the King of Saints, will so easily part with his Spouse, con∣cerning whom he hath said, I will betroth thee unto me for ever; yea I will betroth thee unto me in righteousness, and in judge∣ment, and in loving kindness, and in mercies; I will be∣troth thee unto me in faithfulness, and thou shalt know the Lord, Hos. 2. 19, 20. And since Christ will not so easily be parted from his Church, how is it that we do so easily part and depart from her? If we did rightly distinguish betwixt the Church and the Men, we would soon all bless God for the Truth and Faith of his Church, though we should blame one another for our own falseness and unfaithfulness; we would find that the Church hath been true to her trust, in keeping, in expounding, in obeying Gods word, and that only the Men have been faulty: Thus Saint Paul blamed the Men, not the Church at Corinth, for their factions and schisms: It hath been declared to me of you my brethren, that there are

contentions among you, 1 Cor. 1. 11. He said they were conten∣tious; he said not the Church was so: For as they were a Church, so they were sanctified in Christ Jesus, called to be Saints, and calling upon the name of Jesus Christ our Lord, ver. 2. The men were sinners, the Church were Saints; the men were contentious, the Church was Religious: Truth and peace were in the Church, whilst errours and schisms were in the men; The treasure was heavenly, though the vessels which held it were earthly: We have this treasure in earthen vessels, that the ex∣cellency of the power may be of God, not of us, 2 Cor. 4. 7. Will you reject the Treasure because of the Vessel? you were as good to say, you would have the excellency of the power in converting and saving souls to be of men, not of God: The Vessel is certainly brittle, and may possibly be foul; but the treasure is neither brittle nor foul; thats a lasting trea∣sure, for Truth is so; thats a pure Treasure, for holiness is so; As a Treasure it will enrich your soul, as a pure Treasure it will purge your soul, as a pure and lasting Treasure it will purge and enrich your soul, not for a moment, but for ever: Tis confessed that this Treasure was at first in much better Vessels then now it is, when neither perversness sought to so∣phisticate the truth, nor prophaneness to corrupt the holiness of the Christian Religion; but the Treasure it self is still the same it first was, For Jesus Christ is the same yesterday, and to day, and for ever, Heb. 13. 8. The wickedness of man hath not destroyed, cannot destroy the goodness of God; He hath still his communion of Saints, amongst these great di∣visions of sinners; he hath still one Catholick and Apostolical Church, amongst our many divided and distracted Churches: And blessed be his name, he first provided against our divisions and distractions, before he suffered us to make them: For it was from his singular providence, that the Romans Empe∣rours should keep entire their dominion over all the Christian world, till they had called those general Councils, wherein was the confutation of the grand heresies, and the establishment of the true Christian Faith, in the first ages of the Church, whilst the greatest part of the Ministry in all Churches rightly understood, and zealously maintained the Faith of the Catho∣lick Church; For else it is much to be feared that these after∣ages

of Christians (which have been so much wedded to State Policy, and so resolved on self-interest) would have been much to seek for the truly antient Catholick and Apostolick Faith, now briefly summed up in those Creeds, which as they are un∣deniable proofs of the Apostles assertion, that the Church is the ground and pillar of truth, so they are also the infallible guides of particular Churches to retain and follow that Truth to the worlds end: Wherefore God having left us his own undoubt∣ed word, and such incomparable summs of the saving Truths therein contained, as is the Apostles Creed, and those other antient Creeds of the Church, there is now no particular Church in the world, which hath these helps, and will carefully and conscionably make use of them, but may be sure of believing the Catholick Faith; and consequently of professing the true Christian Religion whereby to know Christ, and of persisting in the true Christian Communion, whereby to enjoy him; though perchance the factions of men may be so great, and the Judgement of God, because of those factions, may be so just, as never again to let the Church enjoy the happi∣ness of a true general Council: And without doubt every particular Church which professeth the Christian Faith accord∣ing to the Scriptures and those Creeds, and hath a practice agreeable to her profession, may justly be called the ground and pillar of truth, and may not justly be condemned by another Church, much less opposed or deserted by her own state; For that such a Church is without doubt Gods Tru∣stee, and hath not been faulty in the discharge of her Trust, and may not be hindred or molested, in dischaging it▪

SECT. VIII. The Trust of particular Churches is immediately from God himself both in regard of the Magistrate, and of the Mi∣nister: That Trust much stood upon in the Primitive times, and ought to be so still, because it is founded on the holy Scriptures; And that this Doctrine concerning the Trust of particular Churches, doth not canton or disjoynt the Catho∣lick Church.

TIS no hard matter to prove That particular Churches are Gods immediate Trustees, though they have but a limi∣ted Trust; For else will follow the greatest absurdity that can be imagined, and much greater that may be granted, viz. That God hath left the blood of his Son, the dictates of his Spirit, the honour of his name exposed to all the contempts, and prophanations, and corruptions of perverse, and ignorant, and wicked men, if he hath not entrusted them all with some such persons who are bound to see them neither prophaned, nor contemned nor corrupted; And who were those his Tru∣stees at first but only his Apostles? and who have they been ever since but their Successors, Bishops and Ministers? Take heed unto the flock, over which the Holy Ghost hath made you overseers, Acts 20. 28. O Timothy, keep that which is commit∣ted to thy Trust, 1 Tim. 6. 20. The Minister, whether Bishop or Priest, is immediately intrusted with the care of souls, and with those truths and administrations which directly concern the soul; For the civil Magistrate, though he be Christian, yet is not capable of discharging the spiritual part of this Trust, being not called of God as was Aaron, to do the office of a Priest, though he be called of God as was Moses, to have power and do∣minion over Priests: For in that he is governour of the State, he is also governour of the Church, which is in and with∣in the State; and in that he is governour of the Church, he must needs have his share in the Trust of the Church, con∣cerning Religion, as far as Religion is liable to the government of the State, sc. to be ordered, protected and defended by it;

For as God at first used the extraordinary power of miracles to maintain his word and Sacraments, and to strike the opposers and profaners of them either with death or with other corporal punishments, (as S. Paul saith of the Corinthians, For this cause many are weakly and sick among you, and many sleep, 1 Cor. 11. 30. sc. because of your profaning the blessed Sacrament of the body and blood of Christ;) So in process of time he was pleased to use the ordinary power of the Civil Magistrate for the same purposes, never leaving himself without witness, having given a directive and spiritual power to the Ministery, a coa∣ctive and external power to the Magistracy for the suppressing of wickedness and vice, and for the promoting of true Religion and Virtue: Therefore both Magistracy and Ministery have the immediate Trust of Religion, and God hath commanded both, to assist, hath allowed neither to oppose the other in the execution of his Trust; Both are obliged to see there be a right exercise of Religion; the one to perform it, the other to coun∣tenance and protect it; And both have their Trust immedi∣ately from God, and this is that which I call the Trust of particular Churches; nor is it to be imagined, That if God had given the Trust of all Churches to some general Vicar of his, who derived his power immediately from him, and was to de∣rive the same to others, but that he would have given some notice of this universal Trustee, that others might not invade this Trust without his leave, much less manage it without his Autho∣rity: yet this he was willing to plead for, who said, Petrus▪ Paulo dedit licentiam praedicandi. Gl. in Grat. Dist. 11. cap. 11. that Saint Peter gave Saint Paul a licence to preach, and that Authoritate Domini, by Gods own command, who said, Acts 13. Sepatate me Barnabas and Saul for the work whereto I have called them; He will needs bring Saint Peter from Jerusalem to Antioch of purpose to lay his hands on Saint Paul, though the Holy-Ghost reckons up these particular men who were bid do that work, and reckons not Saint Peter among them, nay though Saint Paul himself plainly tels us, that he had Preached full three years before he once saw Saint Peter, Gal. 1. 17, 18. and then was fain to go up to Jerusalem, not to Antioch, to see him; and only to see him; not to receive commission or In∣struction from him; So Saint Chrysostome upon the words,

Gal. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He wanted Peter for nothing, but being equal in honour with him, (that I may say no more now) yet he went up to him as to his Supe∣riour and his Ancient; And he tell us this of purpose (saith he) that we should not think the ensuing reprehension proceeded either out of hatred or envy (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) for it is plain he loved the man, and respected him more then any other of the Apostles; for he saith, Other of the Apostles saw I none; Yet he did but go to see him, not to learn of him, (much less to receive spiritual power from him,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I did but see him, I did not learn of him, saith the same Saint Chrysostome. And indeed it is scarce imaginable that Saint Paul was rapt up into the third Heaven, (the proper dwel∣ling place of God;) to hear unspeakable words, to be Tongue-tied on earth by any man, so as not to be able to preach without his License; Nay on the contrary, it is clearly evident from the Holy Scriptures and from all Antiquity that not only Saint Paul, but also all the other Apostles did Preach the Gospel, found Churches, ordain Bishops, excommunicate offenders, without any delegation from Saint Peter, only by their own im∣mediate Authority; And it is also evident that they all derived their Authority to their several Churches after them, and that those several Churches did very much insist upon that autho∣rity which they could not lawfully have done, had it not been derived to them by the Apostles. Thus Saint Cyprian pleads for his Church of Carthage, Ne quisquam se Episcopum Episcopo∣rum constituat, aut tyrannico terrore ad obsequendi necessitatem collegas suos adigat, quando habeat omnis Episcopus pro licentia libertatis & potestatis suae arbitrium proprium, tanquam judicari ab alio non possit, quàm nec ipse possit alterum judicare: Neither let any man make himself a Bishop of Bishops, nor by his tyran∣nical threats seek to compell his collegues to be his Vassals, since every Bishop hath his own native liberty and power to determine for himself, as one that may neither Iudge his fellow-Bishop, nor be Judged by him: Where we may safely enough admit of Baro∣nius his own gloss (An. 258. nu. 42.) out of Saint Augustine, and yet not enervate the Validity of the Text, Opinor (inquit) utique in his questionibus quae nondum eliquantissima perspectione

discussa sunt; (id sc. concessum esse;) I suppose they had such power and liberty only in those questions as were not yet fully discus∣sed or determined: And again, Liberum faciebat quaerendi ar∣bitrium, ut examinata veritas penderetur; Saint Cyprian there∣fore allowed them this liberty and power in common, That the Truth might be the better discovered amongst them: Take either or both Glosses, tis evident that neither Saint Cyprian nor Saint Augustine did think, That God had shut up all Truth in one Bishops breast, or put all power into one Bishops hand; But that the several Bishops of several Churches had by the blessing of God, both ability to discern the Truth, and Authority to publish and to establish it. And this was the deliberate deter∣mination of the whole Council of Carthage in the year four hundred eighty five, to which not only two hundered and thirty Affrican Bishops subscribed, but also three Legates from the Bishop of Rome, Faustinus, Philippus and Asellus, in these numerical words, Prudentissime justissimeque (Niceni Patres) providerunt, quaecunque negotia, in suis locis, ubi ••rta essent, finienda, nec unicuique Provinciae gratiam spiritus sancti defuturam, quâ aequitas à Christi Sacerdotibus, & prudenter videatur, & constantissime teneatur: The Nicene fathers did most judiciously and most justly provide that all controversies should be ended where they were begun: For that the Grace of the Holy Ghost would be wanting to no Christian province, whereby the Ministers of Christ (belonging to that same Province) should be enabled beth wisely to see what was just and equall, and constantly to hold and to maintain it; This Canon (saith Goldastus) was subscribed by three of the Popes own Legates; but sure we are it was subscribed by all the Africane Bishops then present, and sent in a letter to Pope Celestine, which letter is inserted by Bini∣us as the 105. Chapter of the Africane Council under Boniface and Celestine (Tom. 1. Concil. par. 1. p. 757. edit. Colon.) Accordingly the same Council in 92. Canon, constituteth and ordaineth, That a Presbyter or Deacon being aggrieved by his own Bshop, should appeal to the neighbouring Bishops, or to the Primate, or to an Africane Council, but by no means to any Bishop out of their own Territories; Ad transmarina au∣tem qui putaverit appellandum, à nullo intra Africam in commu∣nionem suscipiatur; But if any shall appeal to countries abroad

or beyond the Seas for his redress, let no Bishop in Africa admit him to his communion: The most reasonable Canon that could be made, if particular Churches had their authority im∣mediately from God to appoint those who were aggrieved their remedy at home; But if not, the most unreasonable to deny them to seek for remedy abroad: Surely if we examine the Text, we shall find very much spoken in the behalf of particular Churches. For even our Saviour Christ himself appointed each particular Church to be judge of every person that lived within its Juris∣diction; If thy brother shall trespass against thee, tell it unto the Church, Mat. 18. 15, 17. What Church? but that wherein thy brother liveth with thee, not another Church wherein he liveth not; for then our Saviour would certainly have named that other Church; which since he hath not done, we must un∣derstand this injured mans own Church, or else leave the peace of Christians under very great difficulties, and greater uncer∣tainties: to this proof taken out of the first, let us add another out of the last book of the new Testament. Our blessed Savi∣our sends to the seven Churches which are in Asia, Rev. 1. 11 and blames the Angels of them all severally for the several mis∣demeanors which he had seen in them, which plainly shews that those several Angels had their several Trusts; and as plain∣ly proves that the doctrine concerning the Trust of particular Churches, doth in no wise canton or dismember or disunite the Catholick Church; for it is of Christs own teaching who is the head, and may not be thought to canton or dismember or dis∣unite his own body. Saint Paul likewise sent seven several Epistles to seven several particular Christian Churches, as to the Church of Rome, Corinth, Galatia, Ephesus, Philippi, Colosse, and Thessalonica, allowing and confirming the particular au∣thority and Trust of those several particular Churches, and yet by no means dividing or disjointing the Catholick Church; Whence we may justly infer, that what Trust God at first gave to the particular Church of Rome, Corinth, Galatia and the rest, the same he still giveth to other particular Churches; and yet without the least division or disunion of this Catholick Church; They were all several particular Churches, in regard of their trust and jurisdiction; they were all but one Catholick Church in regard of their Faith & communion; neither of them was opposed against the other, in that they were accounted as so

many several Churches; neither of them was advanced above the other, that they should all be united into one Church; As it was said of the Church of Rome, That your faith is spoken of throughout the whole world, Rom. 1. 8. so it was likewise said of the Church of Thessalonica, In every place your faith to God∣ward is spread abroad, 1 Thes. 1. 8. So that this argument can give no more Supremacy to the one Church then to the other: and since there cannot possibly be two supreams, this Text is very ill urged to prove the Church of Romes supremacy. For ought then that can be gathered from these Epistles, all the seven Churches were equally Gods Trustees (and by consequent all others as well as they) not one of them entru••ed above the rest, and much less with the rest; Each to give an account both to God and men for it self, not one for All; Nay Saint Paul hath taught us a reproof which may justly be used against any particular Church that will needs make it self too authentical above other Churches, in that he saith to the Corinthians, What? came the word of God out from you? or came it unto you only? 1 Cor. 14. 36. Were you the first founders of the Christian Religion, or are you the only Partakers of it? was all Religion from you, or is there no Religion but with you? unless you can make good either one or both of these, you may not take upon you to be the only Masters in Gods Israel, but must allow others also to be taught of God, to have their Religion from him, and to have their Communion with him; and what is that else but to be a true Christian Church? to be called out of the world to Christ the Son of God by Religion, to abide and dwell with him by communion; Thus doth Saint Paul briefly but pithily define a Christian Church, 1 Thes. 1. 1. To the Church of the Thessalonians, which is in God the Father, and in the Lord Je∣sus Christ; We cannot imagine the Thessalonians were in God, before they were with God; so that the one presupposeth the other, and we may hence collect this definition of a true Chri∣stian Church, that it is a company of men, Ministers and People (though here Saint Paul chiefly write to the Ministers, calling them the Church, as appears in that he chargeth them to read this Epistle to all the Holy brethren, cap. 5. v. 27. which sheweth that he sent it only to the Ministers) I say, that a true Christian Church is a company of Men, Ministers and People, who are

with the God the Father and the Lord Jesus Christ by their Religion, nay more, who are in God the Father and the Lord Jesus Christ by their communion; And all the men in the world who are thus with and in God the Father, and God the Son by the power of God the Holy Ghost, do make up the whole present Christian or Catholick Church: They may be several Churches in their Denominations and Jurisdictions, They are but one Church in their Religion, and in their spiritual communion: Thus faith the same Saint Paul, Now ye are the body of Christ, and members in particular, 1 Cor. 12. 27. that is, ye Christians of all Nations are the mystical body of Christ, aud ye Christi∣ans of Corinth, of this or that Nation, are members in particu∣lar of that body, and members in particular one of another, as all together make up that body, or as all particular Churches make up the Catholick Church.

SECT. IX. What Trust is given to other particular Churches in the Holy Scriptures, is also given to our particular Church of England, from God the Father, Son and Holy-Ghost; That our Church is accordingly bound to magnifie her Trust, and therefore we bound not to vilifie it; And that it is both Rational and Re∣ligious to maintain the Trust and Authority of our own particu∣lar Church.

IF he be justly reproached for dishonesty, who doth not carefully discharge his Trust which he hath received from man; how much more they who do not carefully discharge their Trust, which they have received from God? And this is the case of Ministers above all other men, who have received such a Trust from God as all the power of the world could not give them, and all the malice of the world cannot deny them. Indeed it is the case of every particular Minister, much more of the whole Ministry, or of a whole Church, which is more eminently Gods Trustee, and hath a much greater Trust, then either the arrogancy of any one can challenge, or the ability of any one can discharge; And therefore if the spirit of God

give that charge to one particular Archippus, Take heed to the Ministery which thou hast received in the Lord, that thou fulfill it, Col. 4. 17. much more doth it give the same charge to the whole Church of Colosse which had in a more ample manner and for a more general end received the same Ministery: And though the Church of Colosse it self was soon after swallowed up with an Earth-quake, (in the dayes of Nero as saith Orosius) yet not so the Instructions nor the authority given to it, they must remain till the worlds end; Take heed to the Ministery which thou hast received in the Lord, is not to be swal∣lowed up by the cleaving and dividing of the earth, no more then it is to be revoked or recalled by any voice from heaven; And so was it also with the Church of Ephesus, as appears from Saint Pauls charge to the first Bishop of that Church, I give thee charge in the sight of God, and before Christ Jesus, that thou keep this commandment without spot, unrebukeable untill the ap∣pearing of our Lord Jesus Christ, 1 Tim. 6 13, 14. In that he chargeth him to keep the commandments he had received con∣cerning Religion, without spot, unrebukeable, he sheweth the Churches trust; in that he addeth to his charge untill the ap∣pearing of our Lord Jesus Christ, he sheweth that Trust is to continue till the worlds end: For in this case we must alwayes remember those words of our Saviour, Mar. 13. 37. And what I say unto you, I say unto all, (Watch:) For what Saint Paul said to the first Bishop of Ephesus, he said to all Bishops that ever should be after him, as well as to all that were then with him; For the Apostolical Epistles though in their inscrip∣tions or Title they concerned some special Churches, yet in their Instructions and use they concerned all Churches, as plainly appears from Saint Pauls own words, Col. 4. 16. And when this Epistle is read amongst you, cause that it be read also in the Church of the Laodiceans; and that yee likewise read the Epistle from Laodicea; So that what Instruction or Authority or charge was given to one Church, was given to all Churches in that one; And consequently we may thus argue by way of In∣duction; The Trust of Religion was given by God to the Church of Rome and of Corinth, and of Galatia, and of Ephe∣sus, and of Philippi, and of Colosse, and of Thessalonica; there∣fore the same trust is given by God to our own Church of Eng∣land,

and indeed to all the several particular Churches in the Christian world; For if each particular Bishop and Pres∣byter have his Trust originally from the Holy-Ghost, though derived by the hands of men; Then much more have all the Bishops and Presbyters their Trust from the Holy Ghost; Hence that expression in the first Council of Bishops, Act. 15. 28. It seemeth good to the Holy Ghost and to us; Which hath in some sort been followed by other Councils since; Particularly the sixth, which confirming the five oecumenical before, doth it in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; This our holy and Oecumenical Sy∣nod, hath by inspiration from God confirmed those former Councils; Which is in effect as much as if they had said, It seemeth good to the Holy Ghost and us to confirm them; Concil. Constant. 3. Act. 17. Graece, sed 18. Latine; A sufficient proof that the Apo∣stles spake not those words for themselves alone, but also for the Church after them; which was thereby authorized as to act by the power, so to act in the name of the Holy-Ghost: And if any shall be so refractory as to say other∣wise, he may look upon another place, not only as a confir∣mation of this truth, but also as a confutation of his own refractoriness, Acts 7. 51. Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; For whosoever is stiff-necked and will not hear nor obey the word of truth, though in the mouth of a weak and sinful man sent from God to speak it, doth make himself guilty of this detesta∣ble and damnable resistance, even of resisting the Holy Ghost: For those Presbyters of the Church of Ephesus were as much ordained and appointed by men, as any can be of any Church till the worlds ends (supposing they be rightly ordained) to whom yet the Apostle saith, Take heed unto all the Flock over which the Holy Ghost hath made you overseers, Act. 20. 28.

For the ordination of Ministers, though it is by man, yet is it not of men, but of God, even as also is the Gospel which they are ordained to preach; so that to resist them and their Doctrine, is not to resist men, but God; so said he who first ordained Mi∣nisters of the Gospel, and still assisteth them in their ministra∣tions, He that heareth you, heareth me; and he that despiseth

you, despiseth me; and he that despiseth me, despiseth him that sent me, Luk. 10. 16. How shall any man go on this errand without Gods sending, when the eternal word himself would not preach till he was sent? How shall any man despise those whom the Word hath sent, and not despise the Word that sent them, and the Father that sent the Word? And how shall any man despise the Father and the Son, and not grieve the Holy Spirit who proceedeth from them? So impossible is it for any to despise the Church which God hath set over him, and not sin against God the Father, Son and Holy Ghost: For the argument is à minori ad majus, if it be dangerous to despise one, much more to despise all: if to undervalue a Disciple, much more an Apostle: For as the Apostles had a greater trust then the 70. Disciples; so hath every National Church, (which is as it were the grand Apostle of its Nation,) a grea∣ter trust then any particular Bishop or Presbyter of the same; and the Church now hath that trust, as the Apostles first had it from God the Father, Son and Holy Ghost; Saint Paul saith of himself, (but doubtless he saith it for more then himself,) that he was an Apostle of Jesus Christ by the commandment of God, that is of God the Father, 1 Tim. 1. 1. Saint Luke saith of him, that twas God the Son, even Jesus our blessed Saviour, who called him to be an Apostle, who said unto him, Saul, Saul, why persecutest thou me? and who said of him, He is a chosen vessel unto me, to bear my name before the Gentiles, and Kings, and the Children of Israel, Acts 9. 4, 15. The same Saint Luke saith in another place, that he was called to the Function of the Apostleship by the commandment of God the Holy Ghost, Act. 13. 2. The Holy Ghost said, Separate me Barnabas and Saul for the work whereto I have called them; Which variety of expression doth not only verifie that common axiome of Divinity, Opera Trinitatis ad extra sunt indivisa, The works of the blessed Trinity in regard of any external product are indi∣visible, so that what is externally done by one person is done by all; But it doth also testifie the great trust which was laid upon every one of the Apostles, in that he received his com∣mission from God the Father, Son, and Holy Ghost: And as this trust hath since been, and still is derived to the Church, so it hath been and is derived by the same glorious and blessed

Trinity; Whereby we see the large Exposition that is to be gi∣ven to those words, he that heareth you, heareth me, (Luk. 10. 16.) for it is all one as if it had been said, he heareth God, he heareth the Son of God, he heareth the Spirit of God; Wherefore supposing that this national Church wherein we live, is as Gods Apostle to this Nation, no sectary can justly pretend to God or Christ, no Enthusiast can justly pretend to the Spirit of God and Christ, why he should not hearken to the dictates, and follow the directions of this Church, which God, and Christ, and the Spirit of God and Christ hath set over him.

I find in the antient Calenders on the twenty sixth of May, this Title, Augustini Anglorum Apostoli; The feast of Saint Augustine the Apostle of the English; He was looked upon as one that had planted the Christian Faith amongst us; and was therefore in the judgement of the Latine Church, esteemed and called our Apostle.

I will not dispute the ground, but only admit the Title, for if one single Priest or Bishop was not unfitly called the Apostle of our Nation; Then much more may a whole com∣pany of Bishops and Presbyters be so called, and ought to be so esteemed, who have more generally propagated, more firmly established, and more carefully preserved amongst us the true Christian Faith; It is Saint Pauls own argument to the Corinthi∣ans, If I be not an Apostle unto others, yet doubtless I am to you, for the seal of mine Apostleship are ye in the Lord, 1 Cor. 9. 2. As if he had said, no Embassadour can more justifie his trust and his authority by his Princes seal annexed to his Credential letters, then I can justifie my Apostleship towards you, in that by my preaching you have been converted to the Lord, and are confirmed in him; what Saint Paul was to the Corinthi∣ans in bringing them to the knowledge and to the communion of Christ, (to the knowledge of Christ by preaching the word, to the communion of Christ by administring the Sacraments) that our Church hath been and still is to us: And therefore what Saint Paul said to the Crinthians, that our Church may justly say to us, (Since these things were written for our admonition, upon whom the ends of the world are come, 1 Cor. 10. 11.) If I be not an Apostle unto others, yet doubtless I am to you; For the seal of mine Apostleship are ye in the Lord; Though others may

pretend they have some cause to doubt the trust and the autho∣rity of our Church, as if she had not a true succession of Mi∣nisters (which in truth is but a meer pretence, or rather a cavil, as the learned Mason hath sufficiently demonstrated, and should be least objected by them who will have the whole Church depend upon the Pope, and cannot deny that they have had many, and long lived Anti-popes to disturb their succession) yet sure we our selves can neither have cause nor pretence to doubt it, since we cannot reasonably deny but our Church hath a true succession of Doctrine: so that for us, who have not only the speculative, but also the practical, the experi∣mental knowledge of the Gospel, unless we have been grosly wanting to our selves, and impiously wanting to our Saviour; for us I say to doubt of our Church, is little other then to doubt of our Religion, as if that either had not come from Christ, or could not bring us to Christ, and keep us with him: For there can be no doubt of the Embassadours authority, if there be no doubt of his Princes seal; and if we our selves be not the seal of our Churches Apostleship in the Lord, the fault is meerly our own, tis because we would not admit the stamp and impression of Christ upon our stony hearts; tis because we have been as Iron, when we should have been as wax, and not having received, nor desirous to receive the seal of our Lord, do question the authority of his Embassadour, of his A∣postle; not having in us the image of Christ, do contemn the authority, and forsake the communion of his Church; For as the want of natural affection discovered the harlot not to have been the true mother of the child, 1 King 3. 26. So the want of filial obedience discovereth us not to have been true children, but by no means our Church, to have been a false mother. There is great reason and greater necessity why all true sons of this distressed and despised Church should (now especially) insist upon this Doctrine, since at this time the contumacy of the children, hath made disputable (nay almost desperate) the authority of the Mother: Wherein as we have S. Pauls example to invite us, so we have his authority to justifie us; for questionless he did therefore so much magnifie his own Apostleship, that we should learn to magnifie it much more.

Thus we find in the beginning of every Epistle, so many large

Encomiums and high commendations of his office, as if he had taken that for his Text, Rom. 11. 13. Quamdiu quidem ego sum gentium Apostolus, ministerium meum honorificabo, As long as I am the Apostle of the Gentiles, I will magnifie mine of∣fice: There needs but one instance for all, Gal. 1. 1. Paul an Apostle, not of man, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead; where Saint Chrysostome gives us this remarkable gloss; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because they (sc. who went about to pervert the Galatians): did undervalue his Doctrine, saying it was from men, but that S. Peters Doctrine was from Christ, therefore in the first place he withstands that objection, viz. by affirming that he was an Apostle, not of men, neither by man, but by Jesus Christ and God the Fa∣ther, as well as S. Peter: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: In that he saith he was not an Apostle of men, he saith what was common to all the Ministers of the Gos∣pel, for both their authority of preaching, and the doctrine which they preached was from heaven; But in that he saith, neither by man, he saith what was proper only to the Apostles; for our blessed Saviour did not call them by other men, but only by him∣self. We do not seek now for such an Apostleship in any Chri∣stian Church as is not by man; we only say it is not of man; and that is enough to procure sober mens attention, and con∣scientious mens obedience; for in that it is not of men, it is clearly of God: And as it was not arrogancy but necessity in Saint Paul which made him stand so much upon his au∣thority; so is it not the pride of the Clergy (a string which they most harp upon, who are most guilty of it) but their du∣ty, which maketh them stand so stiffly for the authority of the Church; Let him speak for both, whose modesty and humi∣lity was greater then his learning, and yet whose learning was greater in reality, then our new Divines is now in shew or pre∣tence, and that was the late Bishop of Salisbury, Bishop Dave∣nant, in his most excellent Commentary upon the Colossians, where, almost at the beginning, sc. in the fifth page you shall

find these words, Paulus non arrogantiae causa, sed ne in detri∣mentum Ecclesiae vilesceret illius autoritas, Apostolicam digni∣tatem sibi vendicat; Ita etiam oportet in Ecclesiastica dignitate constitutos, officii sui autoritatem atque existimationem tueri contra contemptores & schismaticos: Saint Paul doth not out of arro∣gancy challenge to himself the dignity and honour of an Apostle, but for fear lest otherwise the Church of God should suffer detri∣ment or loss by the contempt of his authority: And so likewise it still behoveth those who are placed in Ecclesiastical dignity, to maintain the repute and authority of their office, against despi∣sers and schismaticks.

And truly this is but a reasonable position both in regard of those in authority, who do only maintain their own, (unless we will deny that to be their own, which God hath so manifestly given them) and in regard of those under authori∣ty, who cannot be willing to obey, what they are not desirous to maintain; and yet must either obey or be guilty of hai∣nous impiety, such as now joyns them in communion with the Devil by their sin; for rebellion is as the sin of witchcraft, 1 Sam. 15. 23. (and without doubt all witches are the Devils communicants;) and such as will hereafter keep them in com∣munion with the Devil by their punishment: They that re∣sist, shall receive to themselves damnation, Rom. 13. 2. And questionless it is a most reasonable probleme, What communion hath light with darkness, and what concord hath Christ with Be∣lial, 2 Cor. 6. 15, 16. And yet a more reasonable de∣mand, I would not that ye (who are Christians) should have fellowship with Devils, 1 Cor. 10. 20. Not in their sin, for Christs sake; not in their punishment, for your own sakes.

Again, there may be yet further alledged these reasons why we should zealously maintain, and carefully obey the power and authority of our own particular Church.

1. Because reverence and suspition cannot consist together, and therefore I may not lightly suspect those whom I am bound to reverence, such as are my spiritual Pastors and Teach∣ers; whom for this reason I may not lightly suspect in re∣spect of their integrity, much less of their authority.

2. Because else there must be perplexitas facti, a perplexity

in point of fact, that private men will not easily know with whom they are bound to keep their Christian Commu∣nion in the publick worship and service of God, which yet is an undeniable, and should be an undoubted duty of the Text.

3. Because else there must be perplexitas juris, a perplexity in point of Law, which is such a perplexity as God will not en∣dure, and man may not endure; for then the conscience can never be at quiet, when it must so keep one Law, as to break another; And that perplexity cannot be avoided, if we allow two several Churches to have power from God to order and command the duties of our Religion; for then they may lay upon us at the same time quite contrary commands; and conse∣quently whilst we are obeying the one, we must be disobeying the other; But it is past all dispute that our own Church hath power from God over us in matters of Religion, because the Apostle saith expresly, Obey them that have the rule over you, Heb. 13. 17. Which cannot be understood of those who are at a distance from us in another Country, because it follows, For they watch for your souls as they that must give an account. But tis against reason to say or think that Bishops and Presby∣ters in Italy shall give an account for souls in England; and as much against reason to say or think that souls in England shall not give an account for their disobedience.

And as this Position, (concerning the Authority of our own particular Church) is reasonable, so is it also religious: For this is Saint Pauls own argument to the Corinthians, Though you have ten thousand instructers in Christ, yet have ye not many Fathers; for in Christ Jesus I have begotten you through the Gospel; Wherefore I beseech you be ye followers of me, 1 Cor. 4. 15, 16. Whence we cannot but collect this dogmatical con∣clusion, That this Church which hath begotten us in Christ, claimeth our obedience in Christ, and to renounce that obedi∣ence, is in effect to renounce our being made Christians; And as no other Church can truly say to us, I have begotten you through the Gospel, so no other Church can justly say unto us, Wherefore I beseech you be ye followers of me.

To sum up all in one word; This Doctrine concerning the acknowledging and obeying the authority of mine own Church, being both rational and religious, I dare not wilfully oppose

it, for fear of sinning against the God within me, that is to say, mine own conscience, which will certainly by a most terrible and just remorse vindicate the violated dictates of Reason: And much more for fear of sinning against the God without me, Fa∣ther, Son, and Holy Ghost, which will certainly by a more terrible and just vengeance (at the last day,) vindicate the vio∣lated dictates of Religion.

CAP. II. That the Church of England hath most carefully dis∣charged her Trust concerning Religion, as a most Chri∣stian or most Catholick Church.

SECT. I. Gods intent in trusting his Church with Religion, was her honour and happiness, which should cause our thankfulness to God, and our reverend esteem of his Church.

IT is a great honour to be trusted, and as great a happiness to discharge a Trust; Accordingly God entrusting his Church with Religion, did intend her both ho∣nour and happiness; Honour with men, happiness with himself; Honour in earth, and happiness in heaven; wherein we cannot but admire the goodness, and Justice, and liberality, and mercy of God. His Goodness, in that he communicateth to his Church his own most excellent property, even a will and desire that all men should be saved, and come unto the knowledge of the Truth; (1. Tim. 2. 4.) His Justice in that he giveth abilities proportionable to that desire, enabling his Church to promote the salvation of men, and to bring them unto that heavenly knowledge; his Liberality, in that he giveth this desire, and those abilities meerly of his free grace, to enrich our souls, not himself; And lastly his Mer∣cy,

in that by giving this desire, these abilities, and these riches, he expelleth our natural defects arising from errour and igno∣rance, whereby we do walk in the false, and cannot find out the true way, and prepareth us for that bliss and glory which is above nature; who can think of this goodness, of this Ju∣stice, of this liberality, of this mercy, and not say with the Psalmist, Praise the Lord O my soul, and all that is with••n me, praise his holy Name; Praise the Lord O my soul, and forget not all his benefits; which forgiveth all thy sin, and healeth all thine infirmities; which saveth thy life from destruction, and crowneth thee with mercy and loving kindness; Psalm 103. 1, 2, 3, 4. For it is his goodness that he forgiveth sin, and healeth infirmities; his Justice that he forgiveth only the penitent sin∣ners, and healeth only those who are broken in heart; His mercy that he saveth our life from destruction, and his liberali∣ty that he crowneth us with mercy and loving-kindness: Ac∣cordingly he hath commanded his Church to teach especially the Doctrine of Faith, to set forth his goodness by which he is reconciled; The Doctrine of Repentance, to set forth his Justice, which hath been satisfied; The Doctrine of Free Grace, to set forth his mercy in saving us from destruction: The Do∣ctrine of eternal glory, to set forth his liberality in crowning us with loving kindness.

O my soul, consider the immortal comfort of these heaven∣ly Truths, and look upon thy Church which teacheth them, as the daughter of immortality, as the mother of comfort, and as the Bride of the King of Heaven: Then wilt thou no more be contentedly without thy Church, then thou canst be comforta∣bly without these Doctrines.

Then wilt thou say with the Psalmist, I am fearfully and wonderfully made; but with thy self, I am more fearfully and wonderfully saved; Marvellous are thy works, and that my soul knoweth right well, Psalm 139. 13. I am much amazed at thy great care and providence over my body, but much more at thy great care and providence over my soul; Thou madest use of my carnal Parents to make me, communi∣cating to them as far as they were capable, the honour of my Creation; Thou makest use of my spiritual Parents to save me, communicating to them, as far as they are capable, the ho∣nour

of my salvation; should I be a monster of nature if I dishonoured the one, and shall I not be a monster of grace, if I dishonour the other? Didst thou confer on them the Dignity of Causality by thy goodness, that I should cast upon them the indignity of contumacy by my undutifulness? Can I indeed truly honour thee the Principal, and dishonour thy Church the instrumental cause of my salvation? Thou laid'st thine hand upon me to make me, but thou laid'st thine heart upon me to save me: O make me wholly to fix my heart upon thee my Saviour, and upon thy salvation: Thine eyes did see my substance yet being unperfect; and in thy book were all my members written, wstilst thou madest my Body; But thine eyes would not see my sinfulness, nor my imperfections, and thou didst blot all my transgressions out of thy Book, that thou mightst save my soul: Therefore I cannot but say, How dear are thy counsels unto me O God, (Psalm 139. 17.) Dear are thy counsels about my Creation, much dearer are thy counsels about my Redemption; Counsels they were, till thou wert pleased to reveal them by thy Church. Since therefore I cannot but say, How dear are thy counsels, I beseech thee suffer me not to say, How cheap is thy Counsellor?

SECT. II. The Churches Trust concerning Religion, is to see there be right Preaching, Praying, and Administring the holy Sacraments: That preaching belongs rather to the knowledge then to the worship of God, and ought not to thrust out Praying, which is the chiefest act of Gods worship, and most regarded by him, espe∣cially when many pray in one communion.

CHristian Religion teacheth us to know and worship God as is agreeable to his Glory, and profitable for our salva∣tion; So that the Churches trust concerning the Christian Religion is reducible to these two heads, the knowledge, and the worship of God; And because the Church is trusted with the knowledge of God, she is trusted with preaching which teach∣eth that knowledge; And because she is trusted with the wor∣ship of God, she is trusted with praying, and with administring

the holy Sacraments, which constitute that worship: So that we may see how incongruously some men do seek to turn all the worship of God into preaching, when as in truth, that more properly belongs to the knowledge then to the worship of God; and though knowledge may direct our worship, yet it cannot constitute it. Wherefore God himself speaking of his publick worship as it was exercised among the Jews on their Sabbath, calleth the Temple, wherein it was exercised, the house of Prayer, I will make them joyful in my house of Prayer, Isa. 56. 7. And our blessed Saviour speaking of the same wor∣ship, as it should be exercised among Christians, calleth the place of its exercise the House of prayer, My house shall be called of all Nations the house of prayer, Mark 11. 17. In that he saith, of all Nations, he includeth the Christians who were so to be, whereas the Jewish worshippers were but only of one Nation; and in that he alloweth the Christians to have amongst them Gods house, as well as the Jews, tis evident, he calleth not only the Temple at Hierusalem Gods house, but also all other Temples or Churches which should ever after be set apart for Gods worship; & plainly sheweth that his zeal was not so much for that house, whereof in few years after not one stone was to be left upon another, as for those houses which were to continue to the worlds end: And lastly in that he calleth the Temple, though set apart for all the acts of Gods worship, The house of prayer (& that whilst sacrifices were not yet abolished) tis evident he would have prayer looked upon, as the chiefest act of Gods worship, & as chiefly belonging to Gods house; and that therefore no act of Religion should cast prayer out of Gods house, which is the house of prayer; as no act of irreligion should cast Gods house out of any Nation which is the house of prayer for All Nations: Preaching was ordained for Praying, not against it; to teach us how to make our supplications to God, not to exclude our making them: Which truth is either so palpable as to ob∣tain all mens consent, or so powerful as to extort it: for even they who are most zealous for preaching, do not think fit to preach without praying, nay they commonly turn their Ser∣mons into prayers, as if the one without the other, were either an ineffectual or an incompleat act of Religion, (whereas prayer alone is neither thought ineffectual nor incompleat,) thereby

giving that pre-eminence to prayer in the truth of their Judge∣ments, which they arrogate to preaching, in the perversness of their practice, that is, To be the chiefest act of Religious worship.

No Christian Divine ought so to betray his own Vocation, much less his Religion, as to undervalue preaching; nor yet so to betray his Trust, as to overvalue it above Prayer; ei∣ther of them is the publick manifestation of Gods excellency, which to do according to Gods command, is both the great∣est duty of a Christian, and the greatest glory of Christianity; But whereas Gods excellency may be manifested three wayes, First by way of Enuntiation, as in that of the Psalmist, Great is the Lord, and marvellous, worthy to be praised, Psal. 145. 3. Secondly, by way of admiration, as, O Lord our Governour, how excellent is thy name in all the world, or, What is man that thou art mindful of him! Psalm 8. 1, 4. Thirdly, by way of invocation; as, In thee O Lord have I put my trust, let me never be put to confusion, Psalm 71. 1. Tis evident, that preaching can magnifie God only by way of enuntiation, decla∣ring his greatness, and goodness, or by way of admiration, extol∣ling it, (and I wish from my heart that our preaching did truly hit either of these marks, which ought to aim at both) But tis only praying which can magnifie him by way of invocation, not only declaring and admiring his greatness and goodness, but also Trusting it: Therefore is this the highest degree of glo∣ry which man can give to God, (and tis as great a shame to give it to any else, as not to give it him) because this com∣prizeth as well as the other, the act of enuntiation, which is the work of the tongue, and the act of admiration, which is the work of the head, but moreover addeth a most holy Af∣fection, which is the work of the heart; and then is God most truly glorified (as to the manifestation of his excellency) when he is glorified both with tongue, and head, and heart: How much more when all these meet together not only in one man, but also in many millions which joyn together in one heaven∣ly form of prayer, whom though their number may make ma∣ny Congregations, yet their uniformity in prayer will not let make any more then one Communion: These Congregations, as they give most glory to God, so they have most power

with him, and most blessings from him; amongst the rest the blessings of Charity and concord, which others who more de∣light in variety of Prayers, as they do not so truly desire, so they cannot so firmly enjoy; according to the excellent gloss upon Rom. 15. Benè rogat Apostolus minores pro se orar••; multi enim minimi dum congregantur unanimes, fiunt magni; & multorum preces impossibile est non impetrare illud, quod est im∣petrabile; If the effectual fervent prayer of one righteous man availeth much, then of many righteous men much more; espe∣cially when they all pray as one man, with one heart, and with one mouth, and though many in speaking, yet but one in Pray∣ing; though many as men, yet but one as Christians unani∣mously beseeching for the Grace and mercy of Christ, who having joined two natures in one person, loves to see us joyn ma∣ny persons in one communion.

SECT. III. Preaching is twofold, either by Translating and Reading, or by Expounding the Holy Scriptures: The great excellency and necessity of both; and that our Church is entrusted with both, and cannot justly be charged as defective in either.

GOD first instructed men in his own person till their wicked∣ness made them unworthy of so good company, then with∣drawing himself to heaven, he instructed them by his Prophets, because though their sin had made them destitute of his good company, yet his mercy would no let them be destitute of his good instruction: Thus was God pleased to preach unto those under the Law by himself and by his Prophets; And after the same manner was he also pleased to preach to us under the Gospel, by his Son and by his Apostles; So that all Preaching hath in Truth its beginning from God, should have its continuance with him, its end in him.

For those Doctrines which are now Preached by his ordina∣ry Ministers, may not differ the least tittle from those former∣ly preached by his extraordinary Ministers, his Prophets and

Apostles, that they also may begin, continue and end in God▪ Saint Pauls seems to have pointed at this distinction of Preach∣ing, if not to have made this distinction of Preachers, when he saith, For to one is given by the spirit, the word of wis∣dom, to another the word of knowledge by the same spirit, (1 Cor. 12. 8.) The word of wisdom, of infallible incontroulable wis∣dom being put in their mouths, who preached by Inspiration, That is, the Prophets and Apostles; The word of knowledge being put in their mouths who preached by study and industry, that is, the ordinary Ministers; And no more then this seems to be meant by the same Saint Paul, though much more is spoken, 1 Cor. 14. 6. Except I shall speak to you either by revelation, or by knowledge, or by Prophecying, or by Doctrine, All these four kinds of speaking, are reducible to the former two words; For speaking by revelation and by prophecying belong to the word of Wisdom: speaking by knowledge and by doctrine belong to the word of knowledge; However, this is certainly an un∣questionable truth, that the Church is still bound to preach both by the word of wisdom, & by the word of knowledge, and is accord∣ingly bound to Translate and Read the Scriptures, that she may preach by the word of wisdom; and to expound the Scriptures, that she may preach by the word of knowledge; this was the twofold manner of Preaching used in the Primitive Church. First by reading the written word of God, then by expound∣ing it: So Justine Martyr assureth us in his second Apology, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: First were read the com∣mentaries of the Apostles, or the writings of the Prophets for some convenient Time; After that the Praesident, when the Reader had done, did make a Sermon, admonishing and exhorting them to Practice what they had heard, or to be Doers of the word, and not hearers only, deceiving their own souls. (James 1. 22.) And in∣deed, Preaching by Reading, and consequently by Translating the Scriptures, is sufficiently commended in that saying, They have Moses and the Prophets, let them hear them, but we can∣not now hear them in the tongues wherein they spake; we must therefore hear them in our own tongues; And it is suffici∣ently

commended in that saying, If they hear not Moses and the Prophets, neither will they be perswaded, though one rose from the dead, (Luke 16. 29, 31.) Whereby it is evident that the Holy Scriptures Preach much more powerfully and efficaciously for the conversion of sinners, then any Preacher that could come from the dead, and therefore surely no Preacher among the living can come neer them in the pow∣er and efficacity of Preaching: This is the reason that the Apostle so solemnly chargeth, or rather adjureth the Church of the Thessalonians to read his Epistle to all the holy bre∣thren, (1 Thes. 5. 27.) not doubting but that his one Epistle alone would work more good upon the peoples souls, then all their Sermons; And since the same adjuration concerneth all other Churches, tis clear they are thereby obliged to translate that Epistle into their vulgar Tongue; for else it would be in vain for them to read it to the People; which Truth is not only eviden∣ced and evinced, but also established and enforced at large by the same Apostle concerning the whole body of the Scriptures in the 14. of the first to the Corinths, in that he forbiddeth an un∣known tongue to be used in the Church for these 5. several rea∣sons, 1. Because it is an enemy to edification and speaks into the air, v. 9. 2. Because it induceth Barbarism in the very publick exercise of Christianity, making the Priest little other then a Bar∣barian to the People, v. 11. 3. Because it hindereth Christian communion; For none of the unlearned can so much as say Amen to any of the Priests Prayers or Thanksgivings, v. 16. 4. Because it reproacheth them (among themselves) as if they were not yet in the true faith; for tongues are for a sign, not to them that believe, but to them that believe not, v. 22. 5. Because it reproacheth them among strangers, as if they were not in their right wits will they not say that ye are mad? v. 23. All these rea∣sons either now forbid the reading of the Scriptures in our Churches (which yet the Holy Ghost himself gave us for a Li∣turgie,) because they are in tongues unknown to us, or they require and enjoyn the Translating of them into such tongues as may be understood by the People; Therefore it is un∣deniable that the Church is bound to preach by translating the holy Scriptures, and may not refuse so to do, unless she will be like that unprofitable servant, who after he had received his Ta∣lent▪

went and digged in the earth, and hid his Lords money, Mat. 25. 18. And it were to be wished, That those Churches who do so, would seriously consider the unprofitable servants Doom, which was twofold: First that his Talent was taken from him, Secondly that he was cast into outer darkness; For this his doom may not unfitly be thought their danger, since they do highly provoke God to take that precious Talent from them, which they maliciously keep from others, and to bring that inner darkness upon their own souls, which they now seek to bring upon the souls of the common People.

Secondly preaching by expounding the Scriptures is suffici∣ently commanded, in that it is the affirmative Precept of the third Commandment, which will have us glorifie the name of God in our words; even as the Second will have us glorifie him in our Bodies, and the Fourth will have us glorifie him in our works; So that of all men in the world, those Preachers who do least aim at glorifying God in their Sermons, do most take the name of God in vain, unless it be such as not only Preach, but also Pray amiss: for they indeed are guilty of a double blasphe∣my, since Praying (as to the outward words) is little other then a most Holy, a most sanctified Preaching.

The same Preaching by expounding the Scriptures is likewise sufficiently commended; First in that Christ himself the eternal word, was pleased to turn Preacher, and yet to stay till he was full 30. years old before he would take upon him the burden of Preaching, which is the reason the Fathers give in the Council of Noecaesarea, Can. 11. why none should be admitted to the or∣ders of Priesthood before that age, though he were otherwise of never so great desert, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) because Christ himself tarried till that Age before he began to preach; Second∣ly, because the Apostles, though they committed other works of their function to other disciples, yet reserved to themselves this great work of preaching, Acts 6. 4. But we will give our selves continually to prayer, and to the Ministry of the word.

What can be said more for the necessity of Preaching either by translating or by expounding the Scriptures, then that it is most strictly commanded by the word of God: what can be said more for the excellency of it, Then that it is most highly com∣mended by the Son of God? I shall only crave leave to add that

our own Church rightly judged of this necessity and excel∣lency, and as rightly conformed her practice to her Judgement in taking so great care that we should have an exact Trans∣lation of the Holy Scriptures, and many eminent Expositions of the same; so that no People in the world have greater means of knowing God then we have, which is the first work of the Christian Religion, to teach us to know God; All our fault is, we have not Affections and Actions answerable to our knowledge, which is the second work of Christian Religion, to teach us to love and honour God; and if our Church hath as faithfully discharged her Trust in this as in the other, we shall have great reason to bless God, and not the least reason to dislike our Church; For what can she teach us more, then Christ and the Christian Re∣ligion hath taught her, which is, to know and to worship God?

If our Church hath thus been our Mistress to bring us unto Piety, then much more ought she to be our Mother, to keep us in our Duty▪ So shall we not be ungodly without being Mon∣sters of Christians, nor undutifull without being Monsters of Men, and much less shall we easily suffer our Undutifulness to be the cause of our Ungodliness; for we cannot be Undutifull in kicking and spurning against the true Christian communion wherein we are taught to know and worship God, but we must also be ungodly in kicking and spurning against the true Christi∣an Religion, which consisteth in that knowledge and worship, though much more in the worship then in the knowledge; and accordingly we hope it will appear that our own Church which hath been so carefull to teach us to know God, hath been much more carefull to teach us to worship him; for as in the knowledge of him standeth our eternal life, so in the worship of him is indeed the very inchoation and anticipation of eternity.

SECT. IV. Praying a greater part of the Churches Trust, then preaching. The Church hath God the Fathers Precedent, and Precept for making set forms of prayer; and shall answer for all the blemishes that may be in publick prayers for want of a set form.

THE Church teacheth us to know God by Preaching, but she teacheth us to worship God, by praying; And accord∣ingly we cannot but think praying a much greater part of her Trust, then preaching, because though it be a very great hap∣piness truly to know God, yet is it a much greater happiness truly to worship him: And if the Church be bound to take care that there be no false doctrine in the Pulpit, much more there be no absurd prayers at the Desque; For the Sermons men naturally hear as Judges, letting their discretion go be∣fore their Affection; But prayers men naturally hear as Com∣municants, letting their affection go before their discretion; so that false worship in praying is much more dangerous, and may be much more mischievous, then false Doctrine in preach∣ing; for it is like an unsuspected infection, most probable to spread further, to sink deeper, and to tarry longer: Again, false worship in praying doth infinitely more dishonour God, then false Doctrine in preaching, because it more immediately dishonoreth him; that is to say, not only in his truth by here∣sie, but also in his very nature and essence by blasphemy: For though a man may preach blasphemy as well as pray it, yet he that preacheth blasphemy, blasphemeth God only to men, but he that prayeth blasphemy, blasphemeth God to his own face: Wherefore the Church must needs take a most special care of prayer, if she desire to discharge her trust either in re∣gard of God or Man; in regard of God as she is obliged to shew forth his glory; in regard of men as she is obliged to pro∣mote their salvation.

And indeed for so doing the Church hath very good Prece∣dent, and Precept, and Promise; Her Precedent is God; her

Precept and Promise are from God. Her Precedent is God, who having taught so many heavenly forms of prayer in his ho∣ly word, did in the very act of teaching them, as it were cry out to his Church, Vade & fac similiter, Go then and do likewise; For if the Jews examples of sin were registred for our instruction, (as the Apostle plainly affirmeth, 1 Cor. 10▪ 11.) then much more Gods example of Righteousness; And he that com∣manded Moses to do all things exactly according to the pat∣tern shewed in the Mount, when as yet he shewed him but on∣ly the out side and the out-works of the Tabernacle, doth much more command his Church exactly to follow his example, since he hath been pleased to shew her the very inside and mar∣row of Religion; aad therefore if the Tabernable, then surely much more the service of the Tabernacle is to be framed and ordered according to his pattern; Thus much for Precedent, but for Precept we have much more; First in the Old Testa∣ment, God commanded the children of Israel to bring pure Oyl Olive, beaten for the light, to cause the lamps to burn continually, Lev. 24. 2. This command reacheth us; for he that would have well beaten Oyl for his lamp, will not be contented with extempore effusions, but will have well studied and elaborated expressions for his homage; unless we will say he did more regard their Typical, then he doth our real worship.

Again, God threatned the children of Israel, That if they walked at all adventures with him, he would bring plagues upon them according to their sins, Lev. 26. 21. For so it is in the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Keri (for Bekari) in Accidente; If you walk with me by chance or by accident, and so Tremelius renders it, Si ambulaveritis mecum temere, If ye walk with me rashly or unadvisedly; This threat likewise reacheth us, and then espe∣cially when we most walk with God, that is, in the exercise of our Religion; we must there be sure to do nothing at adven∣tures; nothing rashly, nothing unadvisedly; for unadvised∣ness in this case is ungodliness; and if our prayers be turned into Provocations, what shall we have left to make our Atone∣ment? But you will say, these are rather consequents then arguments; I answer, if they were so, yet they ought to be regarded; for God forbiddeth those actions which are sinfull in their consequences, and not only in their concomitances;

but indeed we have choice enough of direct Arguments; for so Moses is commanded to speak to Aaron and his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The Lord bless thee and keep thee: the Lord make his face shine upon thee, and be gratious unto thee; the Lord lift up his coun∣tenance upon thee, and give thee peace▪ Numb. 6. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Coh tebaracu, sic benedicatis, so ye shall bless, id est, ye shall use this very prescript form of blessing: And to shew that this precept was to be looked on as doctrinal, and not as occasional, as general not as particular, we find Moses him∣self putting it in practise in another case; for when the Ark set forward, he said, Rise up Lord, and let thine enemies be scat∣tered, and let them that hate thee flee before thee; and when it rested he said, Return O Lord unto the many thousands of Israel, Numb. 10. 35, 36. He that considers how oft the Ark moved and rested, must needs confess that Moses used this set form of prayer very often; If to the stinting of the Spirit, or ex∣cluding of the gift of prayer, let us blame Saint Paul for say∣ing, Moses verily was faithful in all his house, Heb. 3. 9. but if rather for the solemnity, and reverence, and certainty of Religi∣on, that all Israel might pray with him, and knowing his prayer before hand, might pray in the greater assurance and comfort of Faith, then let us not blame Gods Church for following the example of his faithfulness: For indeed this is a general rule concerning Gods publick worship, and the Church cannot be faithfull, unless she carefully observe this rule. If it have any ill blemish, thou shalt not sacrifice it unto the Lord thy God, Deut. 15. 21. Though it be a lamb, yet if it hath any ill ble∣mish, it is all one, as to thy sacrifice, as if it were a Hog; This is in effect Jarchies gloss upon the place, to shew that a lamb might no less be excluded for his il-favoredness, then a hog for his uncleanness; Nay indeed this is in effect Gods own gloss, Mat. 1. 8. And if ye offer the blind for sacrifice, is it not evill? or if ye offer the lame and sick, is it not evil? as if he had said, though the offering you bring be not unclean in it self, yet if it be blind, or lame, or sick, tis unclean in its use, for it may not be offered as a sacrifice: And the more either to conform their obedience to this command, or to convince their disobedience against it, he appealeth to common sense,

and in that to conscience, saying, offer it now unto thy Gover∣nour, will he be pleased with thee, or accept thy person? q. d. If it be against thy sense to offer it to thy Governour, let it be much more against thy conscience to offer it to thy Maker: For if man who creepeth on the earth, then much more God who sitteth on the heavens, will disdain thy blind, and lame, and sick offerings: Now let us consider seriously, to whose care and charge did God commit the sacrifices and offerings; did he trust every man to bring what he pleased, or did he trust on∣ly the Priests as to offer, so also to see what was fit to be of∣fered? Surely we shall find that he who said, Cursed be the deceiver, ver. 14. did not so much curse the people for decei∣ving their Priests, as he did curse the Priests for deceiving their God; These were the grand impostors, these were the most unpardonable deceivers, because to all other deceits they ad∣ded this also, that they deceived their trust; God had laid a trust upon them, and they so negligently performed it, as if they had undertaken rather to deceive then to discharge that trust: Accordingly all his contestations are with them, all his expostulations against them, as ver. 6. If I be a Father, where is mine honour? and if I be a Master where is my fear, saith the Lord of hosts unto you O Priests that despise my name? And ye say, wherein have we despised thy name? ye offer polluted bread upon mine Altar, and ye say wherein have we polluted thee? in that ye say, the Table of the Lord is contemptible, ver. 7. If Gods publick worship be either contemned for want of due ho∣nour, or prophaned for want of due fear; if either his name be despised, or his Altar be polluted, he expostulates not with the people, but only with the Priests, either about the contempt or about the prophanation, which plainly sheweth that the Priests alone were his Trustees both for ••••s Name, lest that should be despised, and also for his Altar, lest that should be prophaned. And is there a less care to be taken about our spiritual, then was about their material sacrifices? about the Calves of our lips, then about the Calves of their stalls? about the offerings of our souls, then about the offerings of their Heards? about our Prayers, then about their Bullocks? Are not our prayers real sacrifices, when as their bullocks were but Typical? as saith Athenagoras most divinely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Let us lift up pure hands to him, and what need will he have of any other Heca∣tomb, of any other magnificent sacrifices? For sure one pure head is more to God then an hundred Oxen; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ What should I look after whole burnt offerings which God needeth not? yet let me offer unto him an unbloody sacrifice, even that of prayer and praise, which proceedeth from my soul: Nor did God himself say otherwise, under the Law, but that he set a much higher value upon the offerings of the soul then of the flock, Thinkest thou that I will eat Bulls flesh, and drink the blood of goats? There he makes light esteem of the offerings of the Flock; Offer unto God thanksgiving, and pay thy vows unto the most Highest; there he makes great esteem of the of∣ferings of the soul, (Psal. 50.) Then let us know assuredly that God is no less angry with us for blemishes in our Prayers, then he was with them for blemishes in their sacrifi∣ces: And that as then his anger was chiefly against the Priests of the Temple, so it is now chiefly against the Ministers of the Church; for it is their part to oversee the prayers, as it was the Priests part to oversee the sacrifices; upon which ground the second Milevitane Council would not allow any other Prayers to be used in the Churches of Africa, but such as had been per∣used and approved in some Synod, Placuit ut nullae aliae preces omnino dicantur in Ecclesia, nisi quae à prudentioribus tractat••, vel comprobatae in Synodo fuerint; ne forte aliquid contra fidem, vel per ignorantiam, vel per minus studium sit compositum, (Concil. Milev. 2 Can. 12.) We have determined that no other Prayers should be used in our Churches but such as have been perused by some wise men, or have been approved in some Synod, lest any thing contrary to sound and saving Faith should either out of igno∣rance or out of carelesness have scaped the composers of any publick prayers. They rightly Judged; they were to answer for other mens sins in Gods service, and if they did not accordingly pre∣vent them, they would no longer be other mens sins, but theirs. And this without all doubt was one main ground of Liturgies, that men should not dishonour Gods Name when they met to honour it; For that were doubly to take his Name in vain, not only as men, but also as Christians; not only as sinners,

but also as Saints: Not only as offenders, but also as wor∣shippers.

Therefore the Church thought her self bound in duty and con∣science, to provide such a form of prayer as she was sure had no blemish in it, but had holy expressions exactly agreeable with holy affections, and holy apprehensions, that Gods holy name might be certainly glorified, and her own Trust carefully discharged; For it neerly concerned the Church to take great care there should be no blaspheming instead of publick praying, when she was like to answer for all those blasphemies which (through her default) should be vented in publick prayers.

SECT. V. The Church hath God the Sons precedent and precept for making set forms of prayer; and is accordingly obliged both to make and to use them.

IT was an unsufferable malice in the Jews, to cry out upon the Christians as Hereticks when they proved their Religi∣on by the holy Scriptures; But it was an unpardonable mad∣ness in them, to cry out upon the Christians as Atheists when they practised their Religion, by continual and incessant prayer; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Heresie of the Christians was a calumny, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Heresie of the Atheistical Chri∣stians was a meer Phrensie; for there could be no greater con∣futation of Atheism then that which was constantly used by the Christians, even daily and lowly addresses to God by prayer and supplication: And it were to be wished that we who can easily clear our selves from Heresie by proving our Religi∣on, did as zealously seek to clear our selves from Atheism, by practising it; For without doubt it well becometh Christians to follow the example of Christ; and if we will so do, we must above all things seek to follow his example in praying. Justine Martyr (in Quest. & Resp. ad Orthodoxos, qu. 105.) hath this excellent contemplation; Since prayer is a necessary help or remedy against the infirmities of our humane nature, and our

blessed Saviour, as Lord of all, had from himself power against those infirmities; what is the reason that he is recorded to have been so often at his prayers, even oftner then any of his Apo∣stles? Surely for this reason (saith he) because in after-ages some would doubt of the truth of his being a Man, (whereas none would make that doubt about his Apostles,) therefore is he so often described at his prayers, to remove or answer all doubts concerning the truth of his humane nature: For if some Hereticks have questioned the truth of Christs being made man, notwithstanding he took upon him all our infirmities; how would they not have thought, they might have turned that question into a demonstration, if they had never read of his making prayers to God? [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;] often praying was an irrefragable proof that Christ was the Son of Man; often praying is an irrefragable proof that Christians are the Sons of God; This was the reason the Apostles were so desirous to imitate him in his praying, and desired him to teach them how to pray, that they might not be mistaken in their imitation, Luke 11. 1. And it came to pass, that as he was praying in a certain place, when he ceased, one of his Disciples said unto him, Lord, teach us to pray as John also taught his Disciples; And he said unto them, when ye pray, say, Our Father, &c. Where we have both the precedent and the precept of God the Son, for making set forms of Prayer; His precedent in that he made this form, Our Father which art in Heaven; His precept in that he commanded his Disciples to use it, When ye pray, say, Our Father: from whence naturally flow these three dogmatical conclusions.

1. That the people are bound to desire the Church to teach them to pray (unless they will profess themselves not Disciples, but Masters) so far ought they to be from scoffing or rejecting thier Churches prayers.

2. That the Church is bound to teach the people to pray after a set form; for so our Saviour Christ taught his Disci∣ples.

3. That the Church is bound to command the people to use that set form; for so our Saviour Christ commanded his Disciples to use his Prayer, When ye pray, say, Our Father, &c.

If any man shall make light of these deductions, concern∣ing praying in a set form, he may with as great a pretence of reason, but must with as great a scorn of piety make light of praying on a set day, and so by consequence either undervalue or overthrow the whole publick exercise of Religion: For from this place▪ alone may as much be pleaded for the Duty of publick worship, as from all other places of the New Testa∣ment for the day of it, Ex. gr. Ʋpon the first day of the week▪ when the Disciples came together to break bread, Acts 20. 7. is alledged as a pregnant place for our solemn meetings on the Lords day; (and the like to this is that of 1 Cor. 16. 2.) yet that proof concerning the day is not so full, and clear, as this concerning the duty; for that may seem to be short in the precedent, because there is mention made in the second of the Acts of meeting •…•…y and breaking bread from house to house. (Act. 2. 40.) Whereby it is evident, that if breaking bread were confined to the holy Eucharist, yet the holy Eucharist was not confined to a set day; But sure it is short in the Pre∣cept, for it hath no command annexed, which bids us assemble more on the first day of the week, then another; But this proof concerning the duty, is not short in the precedent, for the Disciples desired to be taught to pray as Johns were, that is, by a set form, and Christ accordingly so teacheth them; Nor is it short in the precept, for our blessed Saviour commands them to use the set form which he had taught them: If you will further alledge that other Text, I was in the spirit on the Lords day, Rev. 1. 10. you will thence righly plead for the day of publick worship, because those words plainly infer that particular day to have been consecrated to the Lord, since no better reason can be given why it should be called the Lords Day; But yet still this our Text of Saint Luke will be a stronger proof for the duty of publick worship, [All to use a set form of Prayer] then that Text of Saint John for the day of it, [all to meet on a set day] because this hath precedent as well as that, and moreover hath precept, which that hath not; And it is not to be imagined that any can easily come to that depth of sottishness, or height of impudence and impiety, as to say, the Lords day is a means to put him in the Spirit, but the Lords prayer is a means to put him out of it: Or, that a set

day may not as much hinder and obstruct his gift of prayer, in respect of time, as a set form can hinder and obstruct his gift of prayer in respect of words: For it is as strict and as strong a confinement both to the spirit and gift of prayer, to say, Pray on this day, as to say, Pray in these words; and we may as justly blame the Church for prescribing a set day, as for prescribing a set form of prayer; in both which notwith∣standing she hath exactly followed our blessed Saviours own example, and in prescribing the set form hath moreover follow∣ed his command.

SECT. VI. The Church hath God the Holy-Ghosts Precedent and Pre••ept for making and using set forms of Prayer.

IT is a heavenly prayer, and much befitting a Christian Di∣vine, which is hinted by Saint Dionysius in the beginning of his sublime book concerning mystical Theologie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. O thou holy and blessed Trinity, super abundant in essence, in deity, and in Goodness, the Overseer of our Christian Divinity (which is a wisdom of, from, and for God,) be pleased to direct us in the search of those more then hidden mysteries, which we can neither find without thy guidance, nor see without thy light, nor utter without thy power. He beginneth his book, as many anti∣ent Divines began their Sermons, In the name of the Father, and of the Son, and of the Holy Ghost: And though we of late have used longer prayers before our Sermons (I will not say out of pretence, but I must say, Not out of Obedience, for our Church did not command it, and tis probable did scarce approve it) yet we have not filled the world with much better Piety, and sure we have filled it with much worse divinity: For we have given occasion to many ignorant people to deny that Trinity, which we our selves do disown, in that we neither will begin in his name, nor will end with his glory. Tell me if there be any Jew in the world, that will not pray to the great and dreadfull

God, or in the acknowledgement of his incomprehensible Ma∣jesty, as well as we; If therefore we our selves would not be thought, nor have others to be made Jews, or, which is as bad, Anti-trinitarians, let us not think we pray as Christians, unless in our prayers we do indeed glorifie God the Father, Son and Holy Ghost. For we are alike indebted to all three Persons of the blessed Trinity in regard of our prayers; The Father accepteth, the Son recommendeth the Holy Ghost suggesteth them; nay indeed, if they be truly acceptable, they are suggested to us from the Father, for the Son, and by the Holy-Ghost. And this was the grand reason, that the primitive Christians did gather out of the holy Scriptures the greatest part of their publ∣like, if not of their private devotions, because they were sure that all such prayers as they found in the holy Bible, came to them from the Holy Ghost and they could not desire better ex∣pressions then his in their mouths, as not better motions then his in their hearts, not doubting but God would readily hear the words, as he would readily own the motions of his own spirit; For this is the confidence that we all have in the Son of God, that if we ask any thing according to his will, he heareth us, (1 Joh. 5. 14.) and we cannot but think that one ready way to ask any thing according to his will, is to ask it according to his words; And his are all the words that are written either by the Prophers or by the Apostles for our instruction, for they all came from, they all lead to the eternal word: So that in truth, all those heavenly forms of prayer and praise which we meet with in the Old and New Testament, are no other then so many set forms of infallible and impeccable Liturgy given to the Church from God the Father, through God the Son, and by God the Holy Ghost; and the Church would shew but little dutiful∣ness and less thankfulness, if she did not accordingly make a frequent and a good use of them in her own Liturgies, or if she did not make Liturgies of her own, both in imitation of those, and in obedience to those Liturgies, which she hath received from God.

And as for the using set forms, it is no less recommended to the Church by the Spirit of God, then is the making them; Thus in the ninth of Nehemiah we find eight several Levites Praying and Preaching at one time, each in his several congregation; for the multitude was so great, that it was divided into eight con∣gregations,

saith Tremelius: But tis evident there was but one Form of prayer and praise for them all; whether at one time in several congregations, or at several times in one congregation (for one of these must be granted to avoid confusion,) still they all had but one form: for the text saith expresly, then the Levites, Jeshua and Kadmiel, &c. said, Stand up and bless the Lord your God for ever and ever, and blessed be thy glorious name which is exalted above all blessing and praise, v. 5. Thou, even thou art Lord alone, &c. v. 6. and so along to the end of the chapter, where all the eight Levites, named together in the fift verse do make a most religious confession of Gods goodness; (a con∣fession of Praise) and of their Fathers, and their own wicked∣ness (a confession of sin) and all of them make but one and the same confession, using exactly the same words: For when the Text saith expresly, Then the Levites, (naming all eight of them,) said, Stand up and bless the Lord, &c. tis not for us to imagine that one of all the eight did not say these, or did say other then these very words.

Again it is said, Neh. 12. 46. For in the dayes of David and Asaph of old, there were chief of the Singers, and Songs of praise and thanksgivings unto God; No man can doubt who reads the in∣scriptions of the Psalms, and ob••••r••e•• what he reads, but that the Songs were as publikely known, and as particularly appoint∣ed as the singers And ••a•••• David tells us plainly in his com∣ment upon the third Psalm▪ that the Psalms were not called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is Songs at the time they were made, but at the time they were sung; and that they were accordingly, in process of time, sung in the Temple, some before, some after the Captivity: However it is undeniable that the Psalms were the greatest part of the Jews Liturgie, or publike worship; and the matter is not great whether we look on them as Songs or as Sup∣plications: For if there were particular forms of praise without stinting of the Spirit, (as without doubt the spirit which appoint∣ed and commanded the use of these forms, stinted not himself) I say if there were particular forms of praise without stinting of the spirit, why not also forms of Prayer? Since it is evident the same spirit is the first mover both in prayer and in praise, and if we look upon all the Psalms of David, we shall scarce find one of them, which is not a most exact form of prayer and of

praise both together; and indeed these were the Songs of praise and thanksgiving, which were meant by Nehemiah, or rather Ezra (for he made that book, whence in ancient Ca∣nons it is usually reckoned under his name;) Even the songs re∣corded in the book of Psalms; These Songs in some of their Ti∣tles shew the Singers for whom; in others, shew the use for which they were made by the Penmen of the Holy-Ghost; the ninty se∣cond of them hath this Title, A Psalm or Song for the Sabbath day, and it was made by Moses, say the Jewish Doctors, to be said or sung on the Sabbath; Targum goes farther, and saith it was made by the first man, that is by Adam, for the Sabbath; yet Docent Adamum Sabbatizasse needs not trouble us in this case, for tis plain from the Hebrew inscription, which is to be looked on as a part of the Text, that the Holy-Ghost intended this Psalm, as a set form of prayer and praise to be used on the Sabbath day, to shew that enemies to set forms are enemies to the Sabbath: The like may be said of the hundred and se∣cond Psalm, which hath this Title, A prayer for the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord; This Title in the Hebrew copies is accounted as the first verse of the Psalm, and openly proclaimeth this Truth, That the Holy Ghost not only commandeth the afflicted to pray, but also pre∣scribeth him this particular set form of prayer; and though by commanding this, he forbiddeth not others, yet he plainly forbiddeth the contemptuous neglect, and encourageth the Re∣ligious use of this; he forbiddeth its contemptuous neglect; for by his affirmative precept he bindeth at all times to an habi∣tual, though not to an actual obedience, whereas a wilfull neglect, (much more a wilful contempt) excludes the possibi∣lity of an habitual obedience. And he also encourageth its re∣ligious use; for as by his power he commandeth our obedience, so also in his goodness he rewardeth it; which was the ground of that excellent Proverb among the Jews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Secar hamitsuah mitsuah, Merces mandati est mandatum, The reward of the commandment is the Commandment, The reward of Piety is Piety; with which agreeth that excellent gloss given by R. David Kimchi on the second verse of the first Psalm, where he telleth us that God saith of the Law 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is my Law, till a man begins to read it with diligence and devotion, but

then he faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is his Law, even his that so readeth it; whereas Saint Paul hath said no more to make us in love with the Gospel it self, but that it is able to transform us into the likeness of its own purity, 2 Cor. 3. 18. But we all with open face beholding as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord: They who most look on the Lord in the looking∣glass of his own word, do most behold his glory; And they who most behold his glory are most changed into his image, from glory to glory, even as by his Spirit, because from his word; for his Spirit is inseparably with his Word; And therefore we may safely say, that no man yet ever devoutly used any form of prayer, or of praise which the Holy Ghost hath prescibed, but by using it devoutly, he both exercised and also increased his own devotion, being the more inflamed with the love of making such spiritual addresses to his God, and the more enabled to make them: which is a truth dogmatically asserted by the ve∣ry Jews, and experimentally verified by many Christians, who have then chiefly found the comforts of the Holy Ghost from their prayers, when they have prayed in his own words; the first proof whereof was in the Apostles themselves, who after they had been threatned by the Rulers of the Jews, made choice of the second Psalm for a great part of their prayer, and the Text saith plainly, that when they had prayed, the place was shaken where they were assembled together, and they were all filled with the Holy Ghost, Act. 4. 31. This is the first proof we meet with among Christians of Gods publick accepting the words of the Holy Ghost in the mouths of men; but there was one long before this among the Jews, even in King Solomons time, when upon the Priests singing the 136. Psalm, God gave a visible sign of his acceptance. For so it is said, When they lift up their voice with the trumpets, and cym∣bals, and instruments of musick, and praised the Lord, saying, For he is good, for his mercy endureth for ever, (which words are repeated in every verse of the 136. Psalm, and according∣ly shew it was that Psalm they sung) that then the house was filled with a cloud, even the house of the Lord; so that the Priests could not stand to Minister, by reason of the cloud; for the glory of the Lord had filled the house of God, 2 Chron. 5. 13, 14.

What can be said more for the use of set forms of publick prayer, but that God the Father, Son, and Holy Ghost hath made them, hath appointed them, hath approved them, hath accepted them? For in that he hath accepted these in the Text, he hath as∣sured us that he would reject none which should be made in imitation of these; Let any man shew but half so much for extemporary and unpremeditated effusions, and we shall be so far from denying him the use of his pretended liberty, that we shall be glad to exempt him from the accusation of a pretence in his affected piety. In the mean time, as God himself did not think it sufficient to teach his Church to pray, only by giving ge∣neral rules, but also by giving particular forms of Prayer, so Gods Church could not think it sufficient to teach his people to pray without making for them such particular forms, as should be sure to keep them to the general Rules, because if she had not done so, she had been guilty of a great omission, for not following the example of Gods unerring perfection in teaching; and of a great Commission, for suffering the peo∣ple (committed to her charge) to follow the misguidance of their own manifold and great imperfections, for want of be∣ing taught: Again, Hezekiah the King, and the Princes, com∣manded the Levites to sing praise unto the Lord, with the words of David and of Asaph the Seer, and they sang praises with glad∣ness, and they bowed their heads and worshipped, 2 Chron. 29. 30. Had the King and the Princes forbad the Levites to sing praise unto the Lord with the words of David and of Asaph, under pretence that those set forms did make them lazy and idle, and did not suffer them to exercise their gifts; do we think the Levites would have so readily, and so gladly obeyed them? or that they would have forsaken the words of David and of Asaph the Seer, to cleave to their own words? or that God would have been well pleased with the Kingand Princes for gi∣ving such questions grounded upon a Text of holy Scripture, as may well stumble, if not frighten our consciences; therefore Tutior pars must be our solution, tis best chosing the safer part, that which puts no questions, admits no scruples, that which we are sure pleaseth God, and therefore cannot disturb, much less distress our consciences: Solomon Jarchi upon this place

tells us the very Psalm which the Levites were commanded to sing, which he quoteth by the first words of it (as the Jews do all parts of the Hebrew Text) and they are these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hodu leadonai, kirau bishemo: Confite∣mini Domino, invocate in nomen ejus, O give thanks unto the Lord, and call upon his name; and he alledgeth for his asser∣tion, that he finds it so written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sicut scriptum est supra: (which is the best allegation that Divines can bring, and tis a shame that herein the Jewish have out-gone the Chri∣stian Divines;) citing that place of 1 Chron. 16. 7. Then on that day David delivered first this Psalm to thank the Lord, into the hand of Asaph and his brethren; And that Psalm is no∣thing else but a great part of the 105. Psalm, the whole 96. Psalm, the first verse of the 107. and the two last verses of the 106. Psalm, which is a very good precedent for the making of Liturgies out of several parts of the Text, but must be a precept to make no other Liturgies, save such as may be justified by the Text; and indeed such Liturgies need no other justifi∣cation, which can alledge for themselves the precedent and the precept of God the Holy Ghost.

SECT. VII. The Church hath Gods promise for his blessing upon set forms of prayer.

TIS not to be imagined that God who hath exalted his written word above the Revelations of Angels, (Gal. 1. 8.) will endure it to be brought under the imaginations of men; If not their Revelations, then surely not our imagi∣nations can be a sufficient ground of Christian certainty in any point of Doctrine, and much less in any practice of Devotion; All must be reduced to the written word, or all will be reduced to uncertainties: Therefore when I go to Church, I must be so sure of my going on Gods Errand, that not a Prophets saying, An Angel spake unto me by the word of the Lord, saying, bring him back with thee into thine house, that he may eat bread, and

drink water, (1 King. 13. 18.) ought to divert me out of my way, unless I will venture to be slain by that roaring lion which goeth up and down seeking whom he may devour; Sure I am that a form of prayer prescribed by Gods Church, exactly according to Gods word, is from God; and as sure, that whilst I am using that, I am going on Gods Errand; therefore I may not hearken to any Prophet that will offer to bring me into his own house that I may eat of his bread, (which may fill my mouth with gravel,) or drink of his wa∣ter (which is but in some broken cistern.) I may not depart from Gods house to go into his house, nor leave that bread which I am sure is substantial wholesome food, to eat of his dow∣baked unleavened cake; nor leave the waters of life, to drink of his puddle water: And though I will hope better things, yet I may not leave a certainty for an uncertainty, and not fear lest a promise being left of entring into his rest, I should seem to come short of it for want of faith in my journey, or for want of truth at my Journies end: which doubtless is the case of all those who go upon uncertainties in matters of Religion, who rather think they do God good service, then are sure of it; and gad about to change their way, because they do not know assuredly they are in the right way: For my part, I must desire to be sure of the practical, as well as of the speculative part of my Religion; of what I do, as well as of what I believe; of my Churches devotions, as well as of my Churches doctrine: For if I lose my certainty, I cannot keep my faith; and if I do not keep my faith, I cannot well lay hold of Gods promises; and much less shall I attain them: For his promises are made only to believers, and believers are only such as go upon certainties: Some uncertainty may be in opinion, but none in Faith; and may I not be ashamed to say I serve God in opinion? and how can I serve him in Faith, when I go to joyn in such a prayer as I can∣not be sure will be directed to God, and much less, will be accept∣ed of him? But what do I speak of my shame in going without Faith to Gods publick worship? is it not rather my Churches shame to which God hath committed the charge of his worship, and the care of my faith? Is not this promise made to the Church, Where two or three are gathered together in my name, there am I in the midst of them? Mat. 18. 20. And doth not

this promise directly concern common, or publick prayer? Surely Saint Chrysostome so understood it, in that excellent prayer of his, which our Church hath borrowed from him (as indeed it hath borrowed the true devotions both of Greek and Latine Church, but the superstitions of neither) Almighty God, which hast given us grace at this time with one accord to make our common supplications unto thee, and dost promise that when two or three be gathered together in thy name, thou wilt grant their re∣quests, &c. It is of thy grace that we meet together with one ac∣cord to make our common supplications or prayers; but it is up∣on thy promise that we pray for the comfort of our meeting, that thou wilt grant us our requests; for thou dost promise that when two or three be gathered together in thy name, thou wilt grant their requests: We must be sure that we have obeyed thy precept in being gathered together in thy name, or we cannot be sure we shall obtain thy promise, that thou wilt be in the midst of us, and grant us our requests: Upon the certainty of the precept depends the certainty of the promise; upon our being met in thy name, de∣pends thy being present at our meeting: So we must be sure of thy Name, or we cannot be sure of thy presence; and we cannot well be sure of thy name, unless we be first sure of our prayers; and consequently it is necessary for us to make sure of our prayers if we desire to make sure of Gods Promises, according to that heavenly prayer of our own Church, (10. Sund. after Trin.) Let thy merciful ears O Lord be open to the prayers of thy humble servants; and that they may obtain their petitions, make them to ask such things as shall please thee: No Congregation of Chri∣stians can pray in faith of obtaining their petitions, unless they pray in faith of asking such things as please God; and they can∣not well do this, unless they know before-hand what they shall ask of him in their prayers; and in what words they shall ask it, because else for ought they know, they shall ask such things as may not please him, or ask in such a sort as may displease him.

SECT. VIII. The Church is obliged to make set forms of prayer, according to the pattern of the Lords most holy prayer, that there be no peccan∣cy neither concerning the object, nor the matter, nor the manner of publick prayer; that our Church hath exactly followed that pattern in Hers, and that other Churches ought to follow the same in their Liturgies: A short historical narration concerning our Common prayer Book, and the Anti-prayer Book set up against it.

REligion is the motion of the reasonable soul to God, as to its first beginning and to its last end; but Christ alone is the way by and in which the soul doth make this motion; so that to have a Religion without Christ, is to have a Religion without God, & that is to have no Religion: For the soul of man being finite, cannot be joyned to God who is infinite, but by the help of a Me∣diator; nor can any be a Mediator betwixt finite and infinite, but he that partakes of both, which is only our Saviour Christ, who partaketh of finite as man, of infinite as God; He alone is able to joyn finite and infinite in one Communion, who hath joyned them in one person; and therefore to him alone we must repair, as often as we desire to be joyned with God.

Our Religion without him were nothing, for it could not bring us unto God; and since our prayers are the chiefest part of our Religion, they also would be nothing without him: There∣fore it neerly concerns the Church to make sure of such prayers, wherein Christ may joyn with her; for else she will pray in vain, because without his intercession, nay indeed she will pray in sin, because against his command: Accordingly hath Christs own most holy Prayer been looked upon in all Ages of the Church, as the ground and platform of Liturgy, to make other set forms of prayer from it as a warrant, by it as a pattern: This was the judgement of the Church in Saint Au∣gustines time, delivered by himself, in his Epistle to Proba, Si recte & congruenter oramus, nihil aliud dicere possuneus, quam quod in ista oratione Dominica positum est; If we pray rightly and fitly, (rightly in the object, fitly in the matter and manner of our prayers) We can say nothing else, but what is already briefly said in the Lords Prayer; And this was likewise the judgement of

the Church in Aquinas his time (as it is also delivered by him∣self,) In oratione Dominica non solum petuntur omnia quae recte desiderare possumus, sed etiam eo ordine quo desideranda sunt; ut sic haec oratio non solum instruat postulare, sed etiam sit informa∣tiva totius nostri affectus; (22ae. qu. 83. art. 9. c.) In the Lords most holy prayer are not only desired all things which are truly desirable, but also in that Method and order in which we must desire them; So that this prayer doth not only regulate our expression, teaching us of whom, and what to ask, but also our affection, teaching in what Method to ask it: For this prayer teacheth us to pray unto God only, Our Father which art in heaven, and in our prayers, first to desire God for himself, and after that all other things for God; God for himself, as he is in himself, [Hallowed be thy name] God for himself as he may be enjoyed by us [Thy Kingdom come] God for himself as he ought to rule and reign over us, [Thy will be done in earth as it is in hea∣ven] And it teacheth us to desire all other things for God, whe∣ther they concern our present subsistence, [Give us this day our daily bread] or our present deliverance from the guilt of sin, [and forgive us our trespasses as we forgive them that trespass against us] or our future deliverance from the guilt of sin, [and lead us not into temptation] or our present and future deliverance from the punishment of sin; [But deliver us from evil:] Even all these deliverances are prayed for in relation to God, for as much as the guilt of sin doth immediately separate from his holiness, & the punishment of sin doth immediately separate from his bles∣edness, & much more is our present subsistence prayed for in rela∣tion to him, that we may not subsist in and for our selves, who are worse then nothing, but in and for our God, who is all in all.

And all these things are prayed for in a right order; first God for himself, as he is in himself: Then God for himself as he is in his Church Triumphant, by his Glory: after that, as he is in his Church Militant, by his Grace; Then we pray for all other things in relation to God; and amongst them first we desire desire him to give those things which may be as instruments to bring us to him, as our corporal, and much more our spiritual food; after that we desire him to remove those things which are as impediments to keep us from him; our sins, our temptations & our punishments: We cannot answer it to God or men if we refuse to pray with those

who thus pray with Christ; for such men cannot be peccant ei∣ther in the object, or in the matter, or in the manner of their prayers, wherein the Liturgy of the Church of England hath a singular pre-eminence, which maketh her prayers only to God, and such prayers as are only for God; Prayers exciting holy affections agreeable with a holy God; Prayers affording holy expressions, agreeable with holy affections; Prayers least defective either in religious affections, or in religious expressi∣ons; and therefore prayers most befitting the publick exercise of Religion, which will not endure either of these defects. Prayers which no man doth say cordially, but he is assured of his hearts being with his God; Prayers which every man should say cordially, because when he is assured of his hearts being with his God, he may be ashamed of his tongues not be∣ing with his heart. As for that objection which some make against our Liturgy, that it cometh too neer the Popish Mass book, tis in truth its vertue; 1. Because thereby our Reformers intended the promotion of true Christian Communion, by not making a needless, much less a scandalous separation from other Christians, in those devotions wherein they had not separated from Christ. 2. Because they intended to promote true Chri∣stian Communion in the same way that Christ himself had pro∣moted it, which was by not changing any good prayers he found in publick use at his coming; for even in his own most ho∣ly prayer wherein he taught his Apostles, and in them all Chri∣stians how to pray till the worlds end, he made choice of such laudable forms as he then found used by the Jews: In so much that there is not one petition in this most Christian prayer, which was not before some piece of a prayer in the Jewish Synagogue; which hath been largely and fully proved, by Mr. John Gregory of Christ-Church, and needs no other proof after so compleat an Artist; Yet I will add the Testimony of one more, beyond all exception (both for his learning and for his Religion) and that was the most learned and most judicious Hugo Grotius, who in his Annotations on Mat. 6. 9. hath these words, Docent autem nos ea quae ex Hebraeorum libris ab aliis sunt citata non tam formulam hanc à Christo suis verbis con∣ceptam, quam in eam congestum quicquid in Hebraeorum precibus erat laudabile; sicut & in admonitionibus passim utitur notis eo

saeculo proverbiis: Tam longe abfuit ipse Dominus Ecclesiae ab omni affectatione non necessariae novitatis: Those things which have been cited by others out of the Jews writings do plainly shew that our Saviour Christ did not so truly make this form of prayer new of himself, as he did take it out of the Jews laudable prayers which he found ready made to his hands; even as in his Sermons he did commonly use such Proverbs, as that age was best acquaint∣ed with; So far was he that was Lord of the Church, from all affectation of unnecessary novelty; An excellent Epiphonema, which hath in it a manifest document for all Christian Churches, that they ought to follow the example of their Lord, in being far from affectation of unnecessary novelty in those prayers which they teach and practise; And a tacit approbation of the Church of England, because in that particular she had so exactly followed her Lords example; she had made her Liturgy pun∣ctually according to the Lords most holy prayer, as in all other respects, so also in this, that she would not have it guilty of unnecessary novelty, which if she had not done, she must have tempted others to schism and separation, and have tempted her self to pride and presumption: Therefore she was willing to leave the Church of Rome as to her corruption, but not as to her Communion, nor did Calvin himself desire she should do more, (in his Epistle to the English at Frankford) wherein he was only troubled that some of our Nation were still too much immersed in the dregs of Popery; Quid sibi velint nescio, quos faecis Pa∣pisticae reliquiae tantopere delectant; So that tis an injury to that learned man to say he would have the Church of England make no distinction between the good wine of Christianity, and the dregs or lees of Popery, which they in effect do say, who are so ready to quote him for abolishing any thing that was truly Christian, in the reformation of our Liturgy: But let us particularly examine the excellencies of the Lords most holy prayer, that we may from thence the more easily discern the excellencies of our own prayers; which can have no excellency but as they follow the pattern of this, and if they follow this, need look after no other excellency: For this prayer hath Christ in all its four causes, and is therefore most peculiarly en∣titled unto him; 1. Ratione efficientis, in regard of its effi∣cient cause, because he was the composer of it, there's Christ,

in his authority. 2. Ratione Formae, in regard of its formal cause, because it is the most pious and most pithy form that ever was composed, there's Christ in his piety. 3. Ratione materiae, in regard of its material cause, because it containeth all that we do want or can desire (as Christians) either belonging to this or a better life, there's Christ in his Fruition: 4. Ra∣tione finis, in regard of its final cause, because it intendeth one connexion of all Christians with Christ and in Christ; for teaching all to say to God Our Father, it joyneth all Christi∣ans with Christ who said so, and in Christ, who bids them say so, there's Christ in his Communion: Willing all to agree as Brethren, especially in their prayers, wherein they invocate one common Father, that so none may go without his blessing, but that even he who cannot ask it in the righteousness of his person, may both ask and have it in the righteousness of his Communion; according to that of Saint Ambrose, whilst each one saith Our Father, every one prayeth for all, and all pray for every one; And these four excellencies were as much communicated to the Liturgy of our Church, as they are communicable to any Li∣turgy, and Christ with them: For the efficient cause of it was Christ in his office as King, or Christ commanding in his autho∣rity, Civil and Ecclesiastical, both concurring to make the Li∣turgy, though not the prayers: The formal cause of it was Christ in his office as Priest, or Christ praying in his piety. The material cause of it was Christ in his office as Prophet, or Christ preaching in his Doctrine; The final cause of it was Christ in the result of all his three offices, as King, and Priest, and Prophet, or Christ reconciling and gathering, in his Com∣munion.

I cannot be too plain or too punctual in a thing which once so neerly concerned my calling, and still so neerly concerneth my conscience; and therefore that I may speak the more plainly, and the more punctually, I must crave leave to speak a little historically.

In the first year of King Edward the sixth was this heaven∣ly book framed and compiled, by a most learned and Religious Synod; And after that so again mended and corrected, that Mr. Fox witnesseth it was then called by most men, The work of God: Yet some restless Spirits were then▪ (as now we

have legions of them) who took occasion of quarrel at some particulars: Hereupon that learned Arch-Bishop Cranmer turned the book into Latine, and sent it to Bucer to crave his Judgement concerning it: Bucer approved all generally to be either contained in, or at least not to be repugnant to, or dissonant from the word of God, but yet with a si commode ac∣ciperetur, if it were fairly taken; otherwise, saith he, Quarrel∣some men will thence pick out matter of contention: Here∣upon this book was the third time corrected and amended, and all those particulars either expunged or changed, which had be∣fore been misinterpreted, or were thought liable to misinter∣pretation: Afterwards in the reign of Queen Mary, when the Mass was again re-assumed, and this prayer-book expulsed the Churches, as schismatical and heretical, the same learned Cran∣mer undertook with the Queens leave, that himself and Peter Martyr, with four other Divines, would defend this Book and each particle thereof against all the Papists in England; and he did indeed at last undergo his Martyrdom very comfortably in its defence.

Besides all this, the Confessors of that age, Those who were banished, or had left all and fled for their Religion into Geneva, or the Low-Countries, did even there use this very form of prayer, which they had brought with them out of England, as thinking it the best Test of their Religion, for which they fled, and the surest badge of their communion, in which they persisted: I say, they did use our Common prayer book be∣yond sea in Holland and Geneva, till Master Knox began to pick quarrels, both with the book it self, and with them that used it: Which when Doctor Grindal told Bishop Ridley as he was in prison, to be sacrificed in the flames the very next day, the holy Martyr broke out into this bitter complaint, I cannot but wonder that Mr. Knox should at this time set himself against the poor Protestants of England, and find fault with their Service book, wherein though his wit may chance find something to ca∣vil at, yet shall he never be able to find matter of just exception, as if any thing therein contained were contrary to the word of God: This was that dying Martyrs Testimony concerning our Common prayer book, to which I could alledge many more, but that yet after all this, (to give content and satisfaction to

all parties if it were possible, and to take away those passages which Calvin was pleased to call Tolerabiles ineptias, Toler∣able follies, who doubtless did see intolerable follies in other conceived prayers) This same Book was again the fourth time corrected and amended in the daies of that renowned Queen Elizabeth; and yet for all these corrections and amendments, met still with innumerable companies of Malecontents, who disliked the use of it, though they could not agree in their own dislikes; For what some rejected, others approved, in so much that the whole was approved by them severally, whiles it was joyntly opposed; which when the Queen discovered to them, she shamed their oppositions, though she could not silence them. For though they pretended only to make some objections against this form, yet their intent was indeed to have no set form, whereby to put Religion wholly into their own mouthes, if not out of the Peoples hearts. This made them despise that Book which Cranmer, Ridly, Bucer, Peter Martyr, and Reve∣rend Master Ould, and others did justifie against the Papists, all of them with their Pens, and some of them with their Blood.

For my part, I must profess, that as a Christian Divine, I have bestowed much pains in viewing the Christian forms of publick worship, and I cannot yet find any one Liturgy in all Christen∣dom, to which I can willingly and with a good conscience say Amen in all particulars, save only This of our own Church, with which I cannot but most heartily and willingly joyn in every prayer, and the rather, because I find This Liturgy hath in it all the chiefest pious and pithy devotions of Greek and Latine Liturgies, but the superstitions of neither: And I am willing to perswade my self that other men (especially of my calling) would not so easily forsake, much less so openly revile this publick form of worship, if they did seriously consider how directly it tends to Gods glory and his peoples good, and how much it belongs to the Churches Trust that her publick worship should directly tend to both; For surely it is a most in∣estimable priviledge of Piety that we can joyn in Prayer with Saint Augustine, Saint Chrysostom, and all the other Greek and Latine Fathers, nay with Saint Peter and Saint Paul, who if they were present at our service, would not refuse to communicate in

our prayers (whatever our own seduced Brethren may refuse) because they are all easily and plainly reducible to the Lords most holy Prayer: In so much that we do not only in our Be∣lief glorifie God as they did, (and truly the repeating of the Creed doth more truly glorifie God, then any other Profession of his Truth, which we can make) but also in our prayers we invocate him as they did, whereby we do not only speculatively profess or acknowledge, but also practically maintain and up∣hold the Communion of Saints, and are sure we shall both pro∣fess and practise that communion, if we communicate with our own Church, which hath such a form of worship as doth profess and practise it: For we are sure that we Pray as they once prayed, whiles we are sure that we pray according to the Lords own most holy Prayer, which certainly they must needs want, who do not before-hand know their Form of Prayer; but come first to Hear, and then to Pray; so that if the Preach∣er chance to abuse their Patience by some new-found upstart Di∣vinity in his Sermon, They may be sure he will much more abuse their Piety by some new-found upstart Devotion in his Prayer, since his business is to turn his Sermon into his Prayer, and that may be either of so bad contents, or of so bad conse∣quents, as to turn their Prayer into Nothing.

It is not to be denyed but this may be done easily: it is to be feared this is done frequently among those who have no other Prayers but such as the Preacher is pleased to make for them; whose Faith may be Faction in his Sermon, and whose Religion may be Rebellion in his Prayer, so that the Congregation which dependeth meerly upon his lips, must have no Prayers, if they will not be factious and rebellious, or must have Profanations in∣stead of Prayers, if they will; For it is not to be imagined that such Ministers who pull down their Church to set up them∣selves, will not stand on Tip-toe, as well in Praying as in Preach∣ing, that they may obtain a full Dictatorship in Religion, whiles every one of them takes upon him to Lord it in Gods house, as if God had given him Commission to say with Elijah, As the Lord God of Israel liveth; before whom I stand, there shall not be dew nor rain these years, (neither dew of heavenly Doctrine, nor rain of heavenly devotion to refresh your gasping souls) but according to my word, 1 King. 17. 1. For they all in the

end drive at this, that we should in effect have no prayers, though at first they would be thought to advise us to better prayers. The first Edition of their Anti-prayer Book, though it had this proud posie in its fore-head, No man can lay any other founda∣tion then that which is laid, even Jesus Christ; yet within two years after, being reviewed by themselves, was in a manner quite changed, and had not so few as 600. grand and material alterations: And yet for all this, within another year, a third Book was begotten and brought forth, differing in many points from both the other, as if they had resolved to make good that reproach which once Frederick Duke of Saxonie cast upon the Lutherans, Quid nunc credant benè novi, quid autem anno se∣quenti credituri sunt, prorsus ignoro, (Magal. Praef. in Titum, sec. 3. annot. 4.) What they now believe I well know, but what they will believe the next year, I know not. He might have said concerning our Changelings, Nor they themselves: For they changed grosly thrice in less then four years; But this third Book was thought so compleat, that some earnestly pressed to have the same allowed by publick Authority, not with intent that there should be prescribed a set form of publick prayer, (mistake them not, for they can endure none, no not of their own making; They that cannot agree as Christians to pray as Christ taught them, will never agree as Brethren to pray as they shall teach one another:) But only to throw aside that set Form, which was prescribed in the Common-Prayer Book: For although they durst not be so outragiously impious as to make it their profession, that they would have no set form of Prayer, yet they were so impiously subdolous, as to make it their design to have none: And therefore though for a shew they had made some set Prayers, yet they meant never to use them: For in their Rubrick they still give themselves this liberty, That the Minister shall pray thus, or else to this same purpose, as the Spi∣rit of God shall move his heart: So that the Minister is in truth left to himself, (which ought not to be, because the Church or Ministry in general, and not each Minister in particular is Gods Trustee for publick worship) and the people are wholly left to the piety and discretion of their Minister; (which ought less to be, because it is a ready way to bring Gods publick worship under the danger, if not under the guilt of Impiety and Indis∣cretion:)

For if the Minister conceiving a Prayer upon the sudden, shall say, the Spirit moved his heart to pray so; and with∣all shall avouch his prayer to have been to the same purpose with that which was prescribed him, though God may be justly of∣fended with him for entitling his enormities to the Holy Ghost, yet the people may not justly be offended with him for making use of his liberty, though they have the greatest cause of just offence which can be given to any Christians, even the loss of their Piety, and the danger of their patience, or to speak yet plainer, even the reproach of their Communion, and the scandal of their Religion.

SECT. IX. Reformation not to be pretended against Religion: The abolish∣ing of Liturgy no part of a true Reformation: And that God hath not given any Church power to abolish Liturgy, and that no Church ought to assume that Power, because Liturgy di∣rectly tends to the keeping of the third and of the fourth Com∣mandments.

TO do that open wickedness which immediately tends to the dishonour of Christ, is no other then to smite Christ on the face; but to do it under a disguise or fair pretence, is indeed first to blind-fold him, and then to strike him, saying, Prophesie who is it that smote thee. And thus do all Hypocrites deal with Christ; they do not only smite him, but also deride him; and for this reason it is that counterfeit holiness is a double wickedness, because it not only forsakes God, but also mocks him; which consideration made Saint Paul so sharply reprove those of Co∣rinth, who made more account of some false Teachers, who fed their phancies with vain pretences, then of himself who had fed their souls with the true bread of life; not that he greatly cared for their respect, (for he had learned in what estate soever to be content) but that he greatly abominated their impiety who were then learning to take Phancie for Faith, and by that means were indeed unlearning Christ: Accordingly in his reproof, he first insinuates their unthankfulness, that they had fallen from

him who had been the means of their conversion, For I have espoused you to one husband, that I may present you as a chast Virgin unto Christ, 2 Cor. 11. 2. Secondly, their unadvisedness, who took no greater care of their footing, nor of their safety, then to walk among Serpents, to converse securely with most notorious impostors, who lived as Serpents, whiles they spake as Saints; But I fear lest by any means as the Serpent beguiled Eve, through his subtilty, so your minds should be corrupted from the simplicity that is in Christ, Vers. 3. Do you look upon Eve as strangely sottish in taking a Serpent for her Company, and much more for her Directorie? then be ashamed of your own sottish∣ness, who have lent your ears and your hearts to such men who are as earthly minded as if with Serpents they were condemned to creep upon the ground, and are as venemous as Serpents, ha∣ving such poison as can reach your souls, and corrupt your minds from the simplicity that is in Christ. Thirdly of their ungodli∣ness, that they had so received the Gospel of Christ as not to know it, or so known it as not to regard it, or so regarded it, as not to retain it; They had itching ears, to be ever learning, but dead hearts, never to come to the knowledge of the Truth; They went a gadding after new Preachers, as if they could Preach another Jesus whom Saint Paul had not Preached, or were led by a better Spirit in Preaching, then had led him: And this reproof is in the 4. Vers. For if he that cometh, (sc. from abroad, to shew this mischief was from those without, not from those within the Church, as saith Saint Chrysost.) preach∣eth another Jesus whom we have not preached, or if ye receive ano∣ther Spirit (by his Sermons) which ye have not received (by ours) or another Gospel (from him) which ye have not accepted (from us) ye might very well bear. What? his heart is too great for his mouth, his mind is more then he can utter, his anger is great∣er then he can express, or their sin had been so great as to stop his mouth, and to hinder his expression; or at least their con∣futation was so plain, their condemnation so evident, as to need no more words; that makes him say, ye might very well bear, but say no more, leaving it to them to fill up the sense, who had filled up the sin; speaking the more, by saying the less, and shewing the power of his eloquence in the practise of his silence; For now having only said, ye might very well bear, He hath left

it to their own consciences to say the rest concerning their new Teachers; so that if they looked back upon the foregoing words, they must gather this for the Apostles meaning, Ye might very well bear with their insolency, their impudence, their impetuousness, their impertinency; For it was their inso∣lency, their impudence to pretend they had another Gospel; their impetuousness, to preach it as if it had been another; and their impertinency to preach it, when it was not ano∣ther.

Saint Chrysost▪ is very copious in his descant upon this reproof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: He saith not lest as Adam was deceived, but he sheweth them to be women who were thus affected, for it is the part of women to be de∣ceived: But how doth he say here to the Corinthians, If ye received another Gospel, ye might very well bear, who saith to the Galathians, If any man preach any other Gospel unto you, then that ye haue received, let him be accursed, (Gal. 1. 9.) the same Father who maketh this objection, returneth this an∣swer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Those false Ministers did make their boasts as if the Apostles had taught imperfectly, but they forsooth brought somewhat▪ more perfect; For so it was requisite that by their vain boasting and babling they should mix a mad hotch-potch with the sober and sound Tenents of divinity: And to shew they did this, mention is made of the Serpent and of Eve, who had been deceived before by the vain promise and the more vain expectancy of additional perfections.

Thus far Saint Paul proceeds by way of reprehension; decla∣ring the great sin of the Corinthians, in being so ready to forsake the substantial truth of Religion established for the fond expectancy of a reformation pretended: And yet he proceeds further by way of admonition, as being more desirous to keep them from the change of Religion, then to rebuke them for changing it.

Accordingly he admonisheth them to beware of pretenders

in Religion, who desire occasion wherein they may glory, as they would beware of false Apostles, who did labour to plant a false, and of deceitful workers, who did labour to supplant the true Religion; For such are false Apostles, deceitful workers, ver. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Saint Chrysostome: They are deceitful workers, for though they work hard, yet their work is only to pluck up what others have well planted; Transforming themselves into the Apostles of Christ; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They are all for out∣ward shew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They have only the shew or appearance of Apostles; The sheeps skin is without, whilst the ravening wolf is within; And no marvel; For Satan himself is transformed into an Angel of light; Therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousness, whose end shall be according to their works, ver. 14, 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: For when their Master dareth do any thing, tis no wonder that the Scholars follow their Master: What was it that he dared? That when he was a feind of darkness, banished from the presence of God, he transformed himself into an Angel of light, as if he still had access to him, and did appear before him: So these men would needs be accounted the Apostles of Christ, when they did not his work, had not his authority, sought not his glory; For all they all looked after was to be accounted his Ministers, not to be so; which makes the same S. Chrysostome give us this for a dogmatical conclusion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Nothing is so much like the Devil, as to do any thing (especially in Gods service) meerly for shew or ostentation.

I will not say that this sin comes neer some mens works in this our age, but I must pray that this reproof may come neer some mens hearts, that they may not be the Ministers of Satan, when they should be the Ministers of Christ, which will be if they use fair pretences for foul designs, and cry up Reformation, that they may throwdown Religion: This I wil say, That abolishing of Liturgy is no part of a true Reformation, and I think that all true Protestants will say the same with me; sure I am, the first would; For in the confession of Faith offered by the A••bin∣genses▪

to Francis the first King of France, (An. Dom. 1561.) we meet with these words, Nec ullas preces effundimus coram Deo praeter has quae in scriptura sancta continentur, aut cum ejus∣dem sensu plane conveniunt; (Molinaeus de Monarchia Franco∣rum apud Goldastum:) Nor do we pour out any prayers before God, besides those which are contained in the holy Scripture, or plainly agree with the sense of it: Which words plainly evince that they had a set form of prayer, either taken out of the Text, or made exactly to it; For had they left it in the power of their Ministers to pray as they pleased, they could not have assured their King that their prayers did plainly agree ei∣ther in words or in sense with the word of God.

Nor did the Protestants of France only stick fast to Liturgy, but the Protestants of Germany did the like; For when the Mar∣quess of Brandenburge (being himself a Calvinist, whilst his Sub∣jects continued Lutherans,) would have removed the Lutheran, and set up the Calvinical forms of worship, his Subjects would not endure so much as the meer change, so far were they from the utter abolition of Liturgy; And all the chief contentions betwixt Protestants and Papists, have been whether this or that form, but never any Protestant contended for no form; Thats against the very nature of reason, that men should contend for a meer non-entity; Non entis nullae sunt passiones, that which is not, cannot have any affections of its own, much less should it have any affections ef ours: And if it be against the na∣ture of reason, it cannot be according to the dictates of Reli∣gion; for Religion teacheth nothing at all against Reason, though it teach very many things above it; Nay yet more, Thats against the very nature and being of Protestantism, which by the same reason that it sticks only to the written Word of God as the ground of its doctrine, cannot allow unwritten Traditions, much less unwritten, unknown, unlimited imagina∣tions of men for the ground of its Devotion; For it is unrea∣sonable to protest, that God only shall be our guide in our Tenents, and man only our guide in our prayers: If we will have the Doctrine of our Religion from God, we must also have the exercise, the practice of it from him, since tis vain to have a Religion Doctrinally true, but practically false; for not if ye know these things, happy are ye, (saith our blessed Saviour)

but if ye do them, John 13. 17. And if the written Word alone be embraced as the Rule of our Doctrine, how can it be re∣jected as the pattern of our practice?

And this being granted, we must needs have set forms of prayer; for all the written Word consists of set forms, in so much that if there were no set forms, there could be no writ∣ten Word: To protest against a false and superstitious form of Gods worship, may become a good Protestant, and a good Christian; but to protest against a true Religious form of Gods worship, if it may become a good Protestant, cannot become a good Christian, and tis ill joyning with such Protestants as do not joyn with good Christians in their protestations: There is a great distance betwixt superstition and Atheism; False-Li∣turgy is Superstitious, but no Liturgy is Atheistical; For it must bring Religion to uncertainties, may bring it to impieties; Uncertainties are as nothing, Impieties are worse then nothing▪ Uncertainties cannot honour God as God, Impieties must dis∣honour him, may defie him▪ tell me what can Atheism do more? No Liturgy, in effect, bids Christians do like the Ma∣riners in Jonah, Cry every man unto his God; nay it leaves every man to make his God, for it leaves every man to make his Re∣ligion; and he that hath a Religion of his own making, must also have a God of his own making: For the true God can∣not be worshipped as men please to phansie him, but as he hath revealed himself; And therefore it is the high way to Atheism, for men to be left to their own phansies in the exercise of Re∣ligion; which must needs be, where the exercise of Re∣ligion is not under a set form, that so it may be compared with the word of God▪ and accordingly not embraced, till it be found agreeable with his word.

Will you think to convert a Papist by inviting him to no Li∣turgy? you may as well think to convert him by inviting him to no Religion; for with him tis, No Liturgy, no Religion: Will you think to confirm a Protestant by inviting him to no Litur∣gy? you may as well think to confirm him by inviting him to no Communion▪ for with him it must be, No Liturgy, no Communion, since he did not depart from a corrupt Liturgy to have none, but to have a better; and justifies his departure from the Church of Rome, that leaving her he might come to the Catholick

Church; so his business was not only to protest against a false, but also to protest for a true publick worship, unless you will say, he was only careful not to be a Schismatick, in having good grounds of his separation, but not careful not to be a Heretick, in not having as good grounds of his Communion: Some things were in the Church of Rome, as a local or national Church; some things were in it, as a member of the Catho∣lick Church; There is no wilfull receding from these, without being Anti-Catholick▪ and that is all one with being Anti Chri∣stian; Liturgy was one of these, so truly and undoubtedly Chri∣stian, that H••ppolytus (an antient Bishop and Martyr) saith of Antichrist, In those days shall be no Liturgy, In diebus illis Liturgia extinguetur, (Orat de consummatione mundi, ac de Anti∣christo, in Bibliotheca Patrum Tom. 2.) And sure we are, that there was never yet any Christian Church in the world, (either national or provincial,) which had not its Liturgy, which Cas∣sanders Liturgicks doth sufficiently manifest, (without any other tedious way of proof) the whole business whereof is to shew the several forms and rites of administring in several Churches: So that to deny Liturgy to be Christian, is in ef∣fect to deny the Catholick Church to be Christian, and to blot a whole article of faith out of the Apostles Creed; as al∣so to affirm that there is will-worship in having Liturgy, is in effect to affirm, that the whole Catholick Church hath for 1500. years together been guilty of wil-worship, and conse∣quently hath not had the true Religion; such a negative must needs be dangerous, which thrusts the Catholick Church out of the Creed; But such an affirmative must needs be damnable, w^ch thrusts the Christian Religion out of the Catholick Church.

For the whole Church having placed the publick practice of Religion in Liturgy, if that be indeed wil-worship, tis palpable, Religion as to its publick practice or exercise hath been hitherto out of the Church, unless we will allow wil-worship to be Reli∣gion. However, sure we are that God hath not given any Church power to abolish Liturgy, because the power God hath gi∣ven his Church, is for edification, and not for destruction, 2 Cor. 10. 8. But the abolishing of Liturgy is nothing at all for edification, but wholly for destruction: Tis nothing at all for edification, neither in regard of the weak▪ for it

helps not their infirmities, but takes away those helps God in mercy hath afforded them; neither in regard of the strong, for it must put them upon uncertainties, may put them up∣on impieties: And tis altogether for destruction, because it destroyes Religion, because it destroyes Communion; It destroyes Religion in the learned, making a way for them to run into any heresies; in the unlearned, not making a way for them to come out of Ignorance: It destroyes Communi∣on in the most setled times of the Church by disturbing it; but in unsetled times, by distracting it; teaching men when they are at best, not to be of one Communion; but when they are at worst, to be of many divisions▪ of as many divisions as of interests; of as many interests as of minds; and of as many minds, as men; This is proof enough; that God hath not given any Church power to abolish Liturgy. It remains in the next place to be proved that no Church ought to assume that power: For it is not for any Christian Church to assume such a power as directly tends to the destruction ei∣ther of Christian Religion, or of Christian Communion; and abolishing of Liturgy directly tends to both these, as hath been said: Again, It is not for any Christian Church to assume such a power, as to abolish any thing which directly tends to the ful∣filling of any of Gods Commandments, (for our Saviour Christ hath said) If ye love me, keep my Commandments, John 14. 15. But a true laudable form of prayer directly tends to the fulfil∣ling of two of Gods Commandments, to wit the third and the fourth; It directly tends to the fulfilling of the third Com∣mandment, in that it keeps some from taking Gods name in vain, and teaches others truly to glorifie his name; And it directly tends to the fulfilling of the fourth Commandment, in that it provides for the duty of the Sabbath, to wit the service of the Sanctuary, the publick worship of God, which is the end of the fourth Commandment, and therefore the fittest rule by which to expound and observe the letter of it: For the letter of the Law being subservient to the end of the Law, we cannot rightly observe the day according to the letter, unless we rightly observe the duty according to the end of this Commandment: For by the reason of our blessed Saviours own Logick, (Mat. 23.) If the Altar sanctifie the gift, then much more the ser∣vice

sanctifies the Altar: If the Temple sanctifie the Gold, then much more the Glory of God sanctifies the Temple: If the Day was appointed for the sanctification of man, much more was the Duty appointed for the sanctification of the Day: The Jews were commanded to keep the Sabbath, that they might remember God (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Justine Martyr to Trypho) so that the end wherefore the Sabbath was ordained, is the Remem∣brance of God; And consequently they best keep the Sabbath, who best remember God; and without doubt they remember him best, who serve him best, who have an established publick wor∣ship most befitting his glorious Majesty: Others, though they make never so much noise of God, yet if they remem∣ber his name, they forget his nature; The Seraphims durst not do so, when they came to praise him, They agreed be∣fore hand what should be the set form of their Praise; for one cryed unto another, and said, Holy, Holy, Holy is the Lord of Hosts, the whole earth is full of his glory, (Isaiah 6. 3.)▪ They cryed one unto another, to shew they all were agreed upon the same anthymn; that they had pre∣pared their song of praise, before they came to sing it: And Saint Ambrose tells us they still continue the same song, To thee Cherubims and Seraphims continually do cry, Holy, Holy, Holy Lord God of Sabbath: There is no true singing Holy, Holy, Holy, unto God, without preparing the song before hand; and a song that is well prepared, is as well continued: Let us imitate the Seraphims in our care of preparation, that we may imitate them in our ardency of affection: for we shall little less then lye to God, if we say, The whole earth is full of his glo∣ry, whiles our own hearts are empty.

SECT. X. Certainty is more to be regarded in the publick exercise of Religi∣on, then Variety: Hence the Creed, the Lords Prayer, and the Decalogue righteously taken into our Liturgie, but unrighteous∣ly omitted by Innovators, who vainly obtrude Variety to mens consciences instead of Certainty.

THE ready way to make men irreligious, is, to bring them to an uncertainty in Religion: For Constancy is founded upon Certainty; and therefore those men who are most uncer∣tain what to do, must needs be most unconstant in their doings. For this cause the Church (which is Gods Trustee for Religi∣on) thinks it a great part of her trust, to deal therein altoge∣ther upon Certainties, (not upon Varieties) and to have such a publick worship of God, as should first make the people cer∣tain of their Religion, then zealous and constant in it. Hence was the Creed, the Lords Prayer, and the Ten Commandments taken in as parts of our Liturgie, because they are not only the compleat summes, but also the certain rules of all those duties of Faith, Hope and Charity, in which consists the very body and substance of Religion: For as they are the compleat summes of those Religious duties, so they must fully declare the glory of God; These short abridgements of Gods own making, shew∣ing more of the Truth then all the copious enlargements which we can make: And as they are the certain rules of those duties, so they most readily advance the edification of men, whose souls are more truly edified by adhering to these fundamental certainties, then by cleaving to all our additional varieties; which are but additions of hay and ••tubble, unless they be grounded upon these: Wherefore those men who are so furiously bent against the publick use of these in our Liturgies, were best seri∣ously to consider whether or no they do not grosly oppose the glory of God, in rejecting such unparalleld summes of Piety; but surely they do grievously oppose the edification of men, in rejecting such undoubted rules of certainty. For their work is,

(though I hope their aim be not) to bring all the world to an uncertainty in Religion; To an uncertainty in Believing, for all Doctrine to novelty; to an uncertainty in Praying, for all De∣votion to Phancie; to an uncertainty in Doing, for all practice to Inconstancy: Hence that heavenly Creed which was the Rule of the Apostles Preaching, is willingly, if not purposely omitted in their Assemblies, lest it should discover the nakedness and no∣velty of their Doctrine; Hence the Lords most holy Prayer, which was not only the Rule, but also the chiefest part of anti∣ent Liturgies, as willingly omitted by them, lest it should dis∣cover the emptiness, the levity, the uncharitableness, the irregu∣larity, and in one word, the phantasticalness of their Prayers: Lastly, Hence the Decalogue, which is the short rule of life and morality, as willingly omitted as the rest, lest it should discover the impiety, and check the inconstancy of their doings; for this is the readiest, if not the best reason we can give, why they should quarrel with Gods own hand-writing in our Litur∣gy, denying us to repeat each Commandment with a solemn in∣vocation for mercy, testifying our repentance the best part of our innocency, and as solemn an invocation for Grace, implor∣ing the amendment of our sinful lives, the best part of our re∣pentance: This is too too palpable, That they generally preach such Doctrines, vent (I cannot say, make) such prayers, and use such practises as are not agreeable with these rules, and therefore they may judiciously, if not justly be thought to leave out the rules, lest they should be checked from their own mouths, and thereby awaken the yet sleeping checks of their hearts for such Preachings, such Prayings, and such Doings: And if any of them take this for an uncharitable gloss, let him know it is more charitable for us to question their superstructi∣ons, then for them to condemn our foundations; For if one man sin against another, the Judge shall judge him; but if a man sin against God, who shall intreat for him? 1 Sam. 2. 25. As if the good old Priest had said, No man ought to speak the least word for him that sins against God with an high hand, and no man can speak too much against him.

But I hear a great noise of Variety, making more then ample amends for that Certainty in the publick exercise of Religion, which we think is diminished, if not destroyed, but they say is

only changed, and by its change augmented; I could easily an∣swer, Quid verba audio dum facta videam? To what purpose do men offer good words in excuse for bad deeds? As if they could prove that others eyes are shut, because they say their own are opened: Or, as if men came to Church, rather for cu∣riosity then for conscience; rather like Athenians, only to hear, and to hear some new things to please their curiosities, then like Christians, to pray; (for so it was in Christs time, Two men went up into the Temple to pray, Luke 18. 10.) Or, if to hear, yet not to hear such solid Truths as might nourish their souls, and such fundamental Truths as might establish their consci∣ences; But because they will needs say with Saul, I have per∣formed the commandment of the Lord, I have done nothing but according to his Holy Word; I will also answer with Samuel, What meaneth then this bleating of sheep in mine cars, and the low∣ing of the Oxen which I hear? 1 Sam. 15. What meaneth this Bleating and Lowing instead of Praying and Preaching? not bleating of sheep and lowing of Oxen, for thence might come an acceptable sacrifice at last, though nothing but an hideous noise at first; but bleating of unprepared boyes, and lowing of unhallowed men, which must needs be all for noise, and nothing for sacrifice, unless they will say, That God will accept of vain babling instead of Praying, and of prating instead of Preach∣ing; for some such answer they must provide or give none, who are resolved to turn all Praying into Preaching, and to allow every one that listeth to turn Preacher.

SECT. XI. That Prayer as a Duty, is above Prayer as a Gift. The Gift of Prayer examined. That it is not a Gift of Sanctifying Grace. That the Spirit of Prayer is often without the Gift of Prayer; and yet the Gift of Prayer is not perfect without the Spirit of it. Those Christians who have obtained the Gift of Prayer most com∣pleatly, (that is, jointly with the Spirit of it) are not thereby qualified to be the mouths of the Congregation. Those Mini∣sters who have not attained that Gift, are not for that reason to be despised, as not sufficiently qualified for the Ministry. And those Ministers who have attained it, may not for the exerci∣sing thereof be allowed to reject set forms of Prayer in their Con∣gregations; because set forms in publick are more for the Mi∣nisters and the peoples good, more for Gods glory, and more agree∣able with Gods command.

HE that bids us examine our own Hearts lest we should deceive our selves, doth much more bid us examine other mens mouths, that they should not deceive us; and he that commands us to try the Spirits, doth much more com∣mand us to try the Gifts: Upon this ground we come now to try and examine the Gift of Prayer, which hath of late so filled the heads of men with Phancies, the mouthes of men with Pre∣tences, the ears of men with Clamours, the hearts of men with Anxieties, and (which is worst of all) the Devotions of men with impertinencies, if not with Impieties, whiles they forsake the Prayers which Gods Spirit and Gods Church hath made for them, that they may exercise their own, either acquired or pre∣tended Gifts: And we have reason to be very impartial in this examination, because some men have been so bold to teach, and others have been so credulous to believe, That all Christians are bound to attain this Gift, and that none are true members of Christ, or ought to be his Ministers, who have not attained it, with many other such unwarrantable assertions, which tend di∣rectly to 〈…〉〈…〉 ••eaking of the Peace, and not at all to the establish∣ing of the Truth: to the destruction of Charity, and not at all to

the edification of Piety: For all the world is not able to prove that the Gift of prayer is either a means of engrafting a man in Christ, or a testimony that he is ingrafted in him; so that ei∣ther they should much rejoyce (though they commonly do glo∣ry) in their preheminence who have it, or they should be dis∣mayed for their defects who have it not: For that holy com∣munion which is exercised with God by Prayer, is altogether heavenly and spiritual, in an holy attention and affection which belongs to the Spirit of Prayer, not at all earthly or carnal, in a ready apprehension or a voluble expression, which two alone properly belong to the Gift of Prayer; For as concerning su∣pernatural assistance, (as was heretofore in Miracles and in Tongues) there is little reason to suppose or mention it in the Gift of Prayer. 1. Because those men amongst us who most have it, have it not in any other language, but only in that which is to them most natural, even in their own mother-tongue. 2. Because those men who have it, do so much blame and revile those who have it not, which sure they would not do, if they themselves thought it supernatural; For in the Gift of Conti∣nency they are contented to consult with humane infirmity, for an allay of any harsh censures in those that want it: And why not so also in the Gift of Prayer, if both were alike (in their conceits) supernatural? And yet if we should suppose a su∣pernatural assistance in the Gift of Prayer, it would little ad∣vantage either it or them; For we see the Spirit of God did over-rule the tongue of Balaam, when he uttered that most heavenly Prayer, Let me die the death of the righteous, and let my last end be like his, (Numb. 23. 10.) though the same Spirit did not sanctifie his heart, for he loved the waies of un∣righteousness, 2 Pet. 2. 15. Wherefore it is plain, A man may be a member of Christ without the Gift of Prayer, because it is not a Gift that immediately flows from the grace of Sanctifica∣tion: And as plain, that a man may lawfully and laudably be a Minister of Christ without it, (as well as without the Gift of Continency) because it is not a Gift that either principally or necessarily tends to edification. Not principally; for set forms of Prayer taken out of the holy Scriptures, or made agree∣able to them, do edifie much more, as having more suitable ex∣pressions both to engage and to enlarge holy •…•…ns. Not

necessarily, because the Jews under the Law were, and Christians under the Gospel may be and are daily edified without it.

I know I am fallen upon a subject that hath a great noise, and a greater form of godliness, but not the power of it answerable either to the noise or form, and therefore I will not make any apologie for the plainness, and almost rudeness of speech, I shall be forced to use in unmasking their hypocrisie (who abuse this Gift) since our blessed Saviour by denouncing a terrible woe against those Hypocrites, who for a pretence made long Prayers, that they might devour widows houses, (Mat. 23. 14.) hath declared it not only fit, but also necessary for his Ministers, to shew to all the world the great danger and greater crime of those hypocrites, which for a pretence make long prayers, that they may devoure Gods own house, that is to say, not only his Church, but also his Religion: For when Prayer as a Gift shall dare to oppose it self against, nay to exalt it self above Prayer as a Duty, it is high time to undeceive the world, and to shew that God hath placed Duties above Gifts, giving Gifts only to en∣able men to perform Duties; so that Gifts must give place to Duties, and not Duties give place to Gifts: And consequently Prayer as a Gift must give place to Prayer as a Duty, even in our private, and much more in our publick Devotions. He that hath not the Gift of Prayer, may not for that reason neglect the duty of prayer in private: And he that hath the gift of prayer, may not for that reason disturb the Duty of Prayer in publick: Wherefore since publick Prayer is a Duty that no more belongs to One then to All, no more belongs to the Mi∣nister then to the People; (for the fourth Commandement ob∣ligeth them to Gods publick worship as well as him, in acknow∣ledgement of, and homage for the redemption of mankind) it is manifest, it ought to be so ordered, that Minister and Peo∣ple may as one man, with one voice and with one heart Pray to∣gether, not only in one company, but also in one Communion. And consequently the Gift of Prayer, which is to be exercised in publick, is that which God hath given to his Church in gene∣ral, and not that which he hath given to any of his Ministers in particular•…•… ••••use the people cannot communicate in faith, unless they 〈…〉〈…〉 before-hand the terms of their communion;

For faith is grounded upon infallibility, which now cannot be in the Persons, and therefore must be in the Prayers, and hence ariseth the necessity of a set form of publick Prayer, that the People as well as the Priests may pray in faith in the same Con∣gregation, and not only one, but also (many) several Con∣gregations may constitute no more then one and the same Chri∣stian Communion: For that Precept, Let all things be done decently and in order, was given to the whole Church of Corinth, and with it a power of making publick Prayer, as a Duty, over-rule publick Prayer as a Gift: For by the same reason that the Church hath power to regulate the gift of tongues, it hath also power to regulate the gift of Prayer, which is chiefly seated in the tongue; and since unknown matter and form in Prayers is no less against the edification of the People as to praying in faith, then an unknown dialect, the Church may as justly prohibit the one, as the other; and the pretence of a Gift may in neither e∣nervate the Churches prohibition. Again, The Church is bound to use her Gift of Tongues for the peoples good, and why not also her Gift of Prayer? and how can she use that Gift with∣out making of a set form? The same Church is entrusted with the ordering of Religion, and how shall any Minister either presumptuously invade her Trust, or contumaciously opppse her order? Nay on the contrary, every Minister is bound to sub∣mit his gifts to the order of the Church; for so is Saint Pauls absolute determination, The Spirits of the Prophets are subject to the Prophets, 1 Cor. 14. 32. that is, The Spirits of the Prophets ought not to be refractory, insolent and imperious, but modest, obedient and submiss, not given to contention but compliance, not to contradiction but condescention, not despising others, but submitting themselves: For he that placed a Pro∣phet above a private man, hath placed that Prophet under the other Prophets. Saint Chrysostom here observes the Apostle hath used four arguments together, whereby to perswade Mi∣nisters to a Christian modesty and moderation in the publick use of their spiritual gifts.

1. That the work of the Ministry will be as fully (but more orderly) discharged, For ye may all prophesie one by one, Vers. 31.

2. That the Spirit will not be discontented, or dispara∣ged;

For the Spirits of the Prophets are subject to the Prophets, Vers. 32.

3. That this is exactly according to the will of God, For God▪ is not the author of confusion, but of peace, Vers. 33.

4. That this is exactly according to the general practise▪ of the Church of God, As in all Churches of the Saints. Vers. 33.

He that will not be induced by these arguments to submit his gift to the Churches gift in the publick exercise of Devotion, plainly sheweth that though he may have the Gift, yet he hath not the Grace of the Spirit: And indeed it is no wonder that these two should be divided; for common gifts of the Spirit, such as tend only to the edification of others, and not to a mans own sanctification, are often given without saving grace; And such a gift we must acknowledge the Gift of Prayer, (con∣sidered precisely in it self) because we doubt not but Judas had it as well as the rest of the Apostles, and yet we dare not say that he had sanctifying▪ Grace: We must therefore distinguish between the Spirit and the Gift of Prayer; The Spirit of prayer consisteth in an holy and firm attention, in sanctified and en∣larged affections, and proceedeth wholly from the infusion of Grace: But the gift of Prayer (as this age is pleased to call it, though without Gods warrant in the Text) consisteth in the readiness of apprehension, and the fitness of expression, and proceedeth partly from the endowments of nature, partly from the confidence of custom, and partly from the acquisitions of in∣dustry; For these three, Nature, Custom, and Industry, are all necessarily required to the attaining of that faculty, where∣by a man is enabled upon all occasional emergencies or necessi∣ties, fittingly to express the desires of his heart▪ and by fitting expressions to enflame and to enlarge those desires, as well in himself as in those that hear him; which I think will afford us the full definition of the Gift of prayer (considered precisely in it self without the Spirit of prayer) not only essentially, but also causally: For so the efficient cause thereof is nature, custom and industry, (though nature and custom more then in∣dustry, in so much that men of natural endowments, and of personal confidences, do often in this gift out-strip those of most industrious improvements, whereby nature and custom

are frequently animated to laugh and scorn at learning and industry:) The material cause thereof is occasional emergencies or necessities: The formal cause thereof is readiness of apprehension, and fitness of expression: The final cause thereof is to enflame and enlarge the desires of the heart: Tell me, what can any true Israelite see in this Dagon of the Philistians, that the Ark of God should fall down before it, and not rather it should fall down before the Ark; For all this while if the desires be truly good, such as indeed ought to be enflamed or enlarged, that is not to be ascribed to the Gift, but only to the Spirit of Prayer. So that in truth the Spirit of Prayer is as much above the Gift of Prayer, as an holy affection is above a quick imagination or a voluble expression, and a sanctified heart is above a ready wit or an elaborated tongue; For these two, (I mean the Spirit and the Gift of Prayer) must necessarily be separated, because they are very dangerously confounded; the common sort of peo∣ple admiring these men as almost Angels, who have the Gift without the Spirit, and contemning those Ministers, as scarce men; who have the Spirit without the Gift; For many good Christians have the Spirit of Prayer, who have not the Gift of Prayer; so saith Saint Paul, The Spirit it self maketh intercessi∣on for us with groanings, there's the Spirit of Prayer, but with groanings which cannot be uttered, there is not the Gift of Pray∣er; (Rom. 8. 26.) And on the other side, many pernicious hypocrites may have the Gift of Prayer, who have not the Spi∣rit of Prayer; so saith our blessed Saviour, Woe unto you hypo∣crites, who for a pretence make long Prayers, Mat. 23. 14. And again, Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name have done many wonderful works? And then will I profess unto them, I never knew you, depart from me ye that work iniquity, Mat. 7. See here how Gifted men may be Hypocrites, not only gifted for Praying, Many will say unto me Lord, Lord, (which repetition shews a familiarity they thought they had contracted with him by their frequent addresses in Prayer) but also gifted for Preaching, Have we not prophesied in thy name? Nay gifted for casting out Devils, (out of others, though not out of themselves) And in thy name have cast out Devils?

And yet to these gifted men will our blessed Saviour return this answer, I never knew you; whence we may justly infer they never truly knew him, Depart from me ye that work iniquity; whence we may as justly infer, that they did never really come near him by piety, but only seemingly by hypocrisie. God forbid but we should firmly believe, and willingly confess that the Spi∣rit and the Gift of Prayer though separated in Hypocrites, are often joyned together in good Christians; for in truth the gift of Prayer is not perfect and compleat, (so as to be worth the looking after) without the Spirit of it: For then only is the gift of Prayer compleat, when not only natural abilities are improved by study or industry, and personal abilities are acquired by art or exercise, (which two alone do properly constitute the very essence of the Gift of Prayer) But also the heart is sanctified by Grace; (which properly belongs only to the Spirit of Prayer:) so that in truth the Gift of prayer, which makes all the noise, is perfected only by the Spirit of Prayer which saith nothing, or speaketh so softly that none can hear its voice, but he that searcheth the hearts, and knoweth what is the mind of the Spirit, Rom. 8. 27. The word of the mind (Ver∣bum mentis) may be without the word of the mouth, (Ver∣bum oris) So Hannah continued praying before the Lord, and yet she spake in her heart, only her lips moved, but her voice was not heard, 1 Sam. 1. 13, 14. So Moses cryed unto the Lord, when yet he did not speak, nor so much as move his lips, Exod. 14. 15▪ Again, the word of the mouth may be without the word of the mind; for they must needs make many words who make many prayers; and yet they could not be said to utter one prayer from their hearts, to whom God did say, When ye spread forth your hands I will hide mine eyes from you, yea when ye make many prayers I will not hear, your hands are full of blood, Isa. 1. 15. For when the Text hath set this down as a proper compellation of God, O thou that hearest prayer, (Psal. 65. 2.) it is most evident that from his saying he would not hear, we may safely conclude, they did not Pray, though they did make never so many prayers. But we will suppose such a gifted man as hath the compleat gift of prayer, that is the Spirit and the Gift of Prayer both together, yet even such a man is not thereby qualified to be the mouth of others in publick As∣semblies,

because publick prayer is to have a publick Person to perform it; And none can be a publick Person in Gods service, but whom God himself hath made so by some notorious and undoubted Commission, such as others are bound to acknowledge, and therefore bound not to usurp; For the Lord will not hold him guiltless that taketh his name in vain; but they most take his name in vain, who speak in his name without his allowance: They are most properly said to take his name, because he hath not given it; and to take it in vain, because they take it rather to serve themselves then to serve him: 'Tis all one for strange Persons to offer themselves before the Lord instead of the sons of Aaron, and for the sons of Aaron to offer strange fire before the Lord instead of that from his own Altar; for of both alike it may be said, which he commanded them not, Numb. 10. 1. and for both alike it hath been said, And they dyed before the Lord, Ver. 2. and again, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified, Ver. 3. If he be not sanctified in them that come nigh him, he is not like to be glorified before all the peo∣ple; If the Priests be unsanctified, the Lord will be unglorified; for his Majesty will be contemned, as if it were lawful for any that are not sanctified, to come nigh him: Therefore his Priests were first sanctified to the Priesthood, then sanctified by it: They were first sanctified by being called, then sanctified by their calling: And so ought their successors to be till the worlds end; for it is an universal negative, which denies as well for all times as for all persons, No man taketh this honour unto himself, but he that is called of God as was Aaron, Heb. 5. 4. Now Aaron was called not only internally to satisfie himself, but also exter∣nally to satisfie all the Congregation that he was called of God; For God is the God of order, not of confusion, and conse∣quently forbids those men to officiate as his Ministers (though of never so great abilities) whom he hath not outwardly cal∣led to the Ministry: For he will have order, not confusion in his Church, whereas if any one might officiate in the Ministry, (upon any pretence whatsoever) without Gods outward call, others might as well as he, and so we must needs have an irreme∣diable confusion both in the Ministers and in their ministrations: Dares any man to be a Princes Ambassador (though most able

to do him service) without his appointment? But the Mini∣sters are Gods Ambassadors, 2 Cor. 5. 20. There needs no va∣riety of arguments in this case; for till earthly Potentates shall declare it to be no rebellion against themselves for men to turn uncommissioned souldiers, under pretence of fighting their battles, they must acknowledge it to be grand rebellion against the King of heaven, for men to turn uncommissioned Ministers, under pretence of doing him service; For Saint Paul having said, The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, 2 Cor. 10. 4. hath in effect told us, that the Minister is Gods souldier; and there∣fore is sure of his Commission: But let us further examine this gift of Prayer in relation to the publick worship of God, and as we find no just reason to admit them to the work of the Mi∣nistry who are not Ministers, because they have that gift; so we shall find no just reason to reject those that are true Mini∣sters, as insufficient or unfit for the work of the Ministry, be∣cause they have it not; nor to allow such Ministers, who have it, to reject the set forms established and approved by the Church: For if any reason may be given why ungifted men should be thought not sufficiently qualified for the Ministry; or set Prayers not sufficiently qualified for gifted men; That reason must relate either to God, or to the People, or to the Ministers. But they who consult with their consciences before they speak, and then speak according to the result of those consultations, are not afraid to averr, That in all these respects it is most re∣quisite that the publick worship of God should not rely upon the personal abilities of the Ministers in praying, but should be performed and discharged by constant set forms of Prayer; not by uncertain, and much less by premeditated effusions.

1. In respect of God, whose name is by set forms glorified more truly, because they are deliberate and judicious; more zea∣lously, because they are propper and efficacious; more univer∣ly, because they are known to all, both as judicious, and as effi∣cacious: And what can be desired more in Gods publick wor∣ship, then that it be truly Christian in it self without heresie, truly Christian in us without hypocrisie, and truly Christian in us all without singularity: For if it be so, it will certainly not be defective either for want of truth and verity, or for want

of zeal and sincerity, which are both to be in it as it is a du∣ty of Christian Religion; Nor yet for want of extent or uni∣versality, which is to be in it, as it is a duty of Christian Com∣munion.

2. It is requisite that the publick worship of God should not rely upon the personal abilities of the Ministers in praying, but should be performed by constant set forms of prayer, in re∣gard of the people, because they are thereby more truly edi∣fied, being edified in their understandings, not led on hood-winckt by an implicite saith to blind obedience, in the greatest perfor∣mances of Religion; Being edified in their wills, not distracted by attention, when they should be united in affection; for the soul being finite cannot be wholly busied in the one, but it must partly neglect the other: And also being edified in their memories; for by often hearing the same prayers, they are taught to pray when their occasions will not permit them to resort to the house of prayer: In a word, being edified in their conscien∣ces, in that they are taught and inured to come to the holy work of Religion, not as Judges to make them proud and censo∣rious, nor as spies to make them peevish and captious, but as com∣municants, to make them devout and Religious.

For whilst the Minister is praying what the people know not beforehand, they are in truth but as Judges, unless you will have them resign their souls upon uncertainties; But whilst they are praying with him in a known form of prayer, they are certainly as Communicants: Therefore it is an unsuffera∣ble injury to the people to be tied to speak to God in prayer on∣ly by the mouth of their Minister: First, because it doth not satisfie their consciences, which cannot be satisfied but with cer∣tainty as well as piety; for though the will or affection may assent to a desire in a prayer not known before, yet not with the same full assent as if it had been known, partly because the soul is assenting whilst it is praying, and so what it bestows upon one act, it takes from the other: and partly, because the soul cannot assent so fully nor so firmly upon the suddain, as it can upon deliberation; not so fully, because not upon the same evidence; not so firmly, because not upon the same assu∣rance of faith: Secondly, because it doth disturb, if not de∣stroy their Communion with Christ, which is the chief end that

Christians ought to aim at in all their prayers: For not being sure that their prayer will be such as to joyn their Saviour with them in the same intercession, they cannot be sure it will be such as to joyn them with their Saviour in the same Communi∣on; and so they are in danger of losing both the benefit and the comfort of all their publick prayers; for the benefit of them depends altogether upon Christs intercession, the comfort of them depends altogether upon Christs Communion. Thirdly, because it doth disturb, if not destroy their Communion one with another, which destructive way ought to be most carefully avoided and most hatefully detested by all good Christians: For next to the breach of piety in Religion, they ought to abo∣minate the breach of charity in Communion; For love and concord is the very soul of Christianity; By this shall all men know that ye are my Disciples, if ye have love one to another, Joh. 13. 35. And it was the Characteristical note of the first and best Christians, And the multitude of them that believed were of one heart and of one soul, Act. 4. 32. And doubtless nothing doth more immediately nor more powerfully conduce to unity in affection, then unity in Religion: Wherefore since the same common devotions are the most effectual means to pro∣duce and to preserve this unity, they who are implacable ene∣mies to the one, cannot be cordial friends to the other; It is reported of Julian the Apostate, that after he had conceived an inveterate hatred against the Christians, he had no readier way to execute his hatred against them, but by endeavouring to make them hate one another; And so gathering the most dissenting Christian Bishops, and the most factious of the peo∣ple into his own Palace, he advised them to lay aside all Ci∣vil discords, and to keep the peace of the State, but every one securely to follow his own Religion, without any regard to the peace of the Church; Ʋt civilibus discordiis consopitis, suae quisque Religioni s••rviret intrepidus, saith Ammian••s Marcelli∣nus: But what his intent was by this advice, Saint Augu∣stine as a Divine more clearly explaineth then their Historian, Eo modo ••••••abat Christianorum nomen posse perire de terris, si unitati Ecclesiae de qua lapsus fuerat, in••ideret, & sacrilegas dissensiones, liberas esse permitteret; He thought that by this means the very name of Christians would perish from the earth,

if according to his envy against the Church from which he had fallen, he should permit the Priests and the people a free liberty of sacrilegious dissentions: If we turn this Thesis into an Hypothesis, it may not be amiss to say, that a free liberty of maintaining what doctrines, and of exercising what Devotions every man thinks fit, is a liberty of sacrilegious dissentions, (for consent in Doctrine and in devotion commonly go together,) and this is indeed a sacrilegious liberty, because it robs God of his chiefest glory, even of his publick worship, and Gods Church of her best Patrimony, even of her truth and peace: Which may be a liberty of mans taking, but sure not of Gods giving; for Gods intent in giving us a written word, was that all Christians might have the grounds of One Religion; And his intent in giving so many patterns of prayer in that writ∣ten word, was that all Christians might have the grounds of One Communion; And the right way of edification for all Chur∣ches, is certainly to lay their foundation upon these grounds which God hath given them, that is, to establish a set form of Doctrine whereby to maintain the Truth of Religion, and a set form of devotion whereby to maintain the Peace of Communion.

3. It is requisite that the publick worship of God should not relie upon the personal abilities of the Ministers in praying, but should be performed by constant set forms of prayer, in re∣gard of the Ministers themselves, that they be not led into temp∣tation, either through pride vilifying others, or through vain glory magnifying themselves; and that they be not led into sin, particularly the sins of heresie and schism, which are desperate sins in private men, but damnable sins in Ministers, yet must needs be incident to those who rely upon their own gifts in praying, more then upon Gods, or their Churches prayers: For if their gift forsake them (as who dares promise its cer∣tain continuance) they may easily fall into an erroneous ex∣pression, which rather then recant, they may as stiffly main∣tain by perverse argumentation; there's the danger of heresie. And if they abuse their gift, they may easily fall into the hu∣mour and love of ostentation, and so scorn to be regulated and confined by their Church, upholding their abominable ostentati∣on by a more abominable separation there's the danger of schism.

Besides, such men commonly refuse to tie themselves so pre∣cisely

to any particular form of words, though it be of their own making, but they may sometimes add, alwayes alter accor∣ding as any emergen occasion offered or affection suggested shall require; so that they can never truly say with the Psal∣mist, Paratum cor meum Deus, Paratum cor meum, O God, my heart is ready, my heart is ready, (which yet the Psalmist thought twice worth his saying, sc. Psal▪ 57. ver. 7. & Psal. 108. ver. 1.) And much less can they say, O God, my tongue is ready, my tongue is ready, (though that be the readiness they most labour for, and most glory in) for every new affection may unsettle their heart, and every new phansie may unsettle their tongue: so that either the heart must be false to its own preparation, because it may be changed by a new affection, or the tongue must be false to the heart, because it may take a new expression: I have a very good precedent, (though a bad occasion) to put the gift of prayer in the lowest forms of Gods gifts that concern the exercise of Religion. For Saint Paul in effect hath done it before me, who put diversitie of tongues, not only after the gift of healing, but also after helps in go∣vernment, 1 Cor. 12. 28. or helps and governments, that is, lay-Elders and Deacons (if some late glosses may be embraced) and surely the gift of prayer must come under the gift of tongues as comprehended in it, or come below the gift of tongues as outpassed by it; so I may well put it below the Desk, when Saint Paul according to them puts it below the poor mens Box; And Saint Chrysostome gives this reason for it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: (Chrysost. hom. 29. & 32. in Corinth.) Because they thought so highly of themselves for the gift of tongues, therefore Saint Paul alwayes nameth that in the last place, after all the rest; There is the same reason now why Saint Pauls Successors in the Mi∣nistry, should do the like concerning the gift of prayer; yet I would have laid my hand upon my mouth, before I would have spoken so unkindly to or of my brethren, were it not to make them lay their hands upon their hearts before they speak so confidently nay indeed so uncomely to Our Father; For as it were better my tongue should cleave to the roof of my mouth, then I should disparage the gift of prayer; so it were better their tongues should cleave to the roofs of their

mouths, then they should abuse that gift either to ostentation, or to faction, or which is yet worse, to Irreligion; For by such abuse not only man is grosly deceived, but also God is grievously dishonoured; Doubtless he that bids both Priests and people keep their feet when they go to the house of God, that they may be more ready to hear then to give the sacrifices of fools, doth much more bid the Priests keep their hearts and their mouths, that they may not tempt the people to give the fools sacrifice, for want either of such affections, or of such expressions as may truly be fit to be offered upon Gods Altar.

And this is plain from the ensuing words, Be not rash with thy mouth, and let not thine heart be hasty to utter any thing be∣fore God, (Eccles. 5. 1. 2.) Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al Te∣bahal gnal Pica, ne fe••tines super tuo ore: Do not make haste up∣on your mouth; Here may easily be much more haste then good speed; For your mouth may make haste upon your heart uttering what is scarce yet suggested, and you may make haste upon your mouth, uttering what is scarce yet digested: The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bahal, is sometimes to be fearful, sometimes to be hasty, and thence signifies to make such haste as men use to make in frights, when fear hath wholly surprized their wits: And such a haste as goes without wit, (perchance without fear too, for men who are audacious are seldom timorous) is in a mans own house great imprudence, but in Gods house tis moreover great impiety: And let not thine heart be hasty to utter any thing before God. The better to keep us from the haste of the tongue, he disswades us from the haste of the heart; for out of the abundance of the heart the mouth speaketh; therefore if the heart be fraught with hasty affections, the tongue will soon be fraught with hasty expressions: For he that will permit his heart to love without deliberation, will also permit his mouth to speak without it, since it is very easie for the heart to come into the mouth, when once the assent is come into the heart.

Therefore he saith, Let not thine heart be hasty to utter any thing though utterance belongs properly to the mouth; the reason is, because if the heart hath once spoken it within, the mouth will hardly refrain from speaking it without: Accor∣dingly the Psalmist when he prayed, set a watch O Lord before my mouth, and keep the door of ••y lips, he did also pray, In∣cline

not mine heart to any evil thing, (Psal. 141. 3, 4.) for there could be no watch set upon his mouth, unless it were first set upon his heart: And indeed here is such a reason alledged as is enough to set a watch both upon all our mouths, and upon all our hearts, in that it is said, For God is in heaven, thou upon earth, therefore let thy words be few: Were he on earth with thee, yet thou oughtest to dread his infinite Maje∣sty; How much more now that he is in heaven above thee, so high as to overlook thee, to over-top thee, to over power thee! Thus the reason is enforced from Gods Majesty.

Again, were he on earth with thee, yet thou oughtest to con∣sider and admire his transcendent purity; for he is of purer eyes then to behold iniquity; of purer ears then to hear it; of purer heart then to regard it; and consequently of purer hands then not to punish it: How much more now that he is in heaven the proper place of purities, of pure persons, of pure actions, and of pure affections; and thou on earth, where persons and actions and affections are all unclean and im∣pure: Thus the reason is enforced from Gods purity: If thou art not afraid because of his Majesty; yet thou mayst be ashamed because of his purity, that the word either of thy mind or of thy mouth should be injudicious or indeliberate; for that is not agreeable with the purity of reason, and much less with the purity of Religion: Therefore let thy words be few, such as have been weighed in the ballance of the sanctu∣ry before they be presented in it as an offering to that holy One, whose holiness doth not only inhabit the sanctuary, but also doth sanctifie it. And this reason doth our Saviour himself in∣timate unto us; not only from the shortness of his own most holy prayer, but also from the introduction of it, Our Fa∣ther which art in heaven, as if he had said, God is in heaven, thou art on earth, therefore let thy words be few.

Surely this Text, which was given of purpose to prevent va∣nities in Divine service according to the judgement of our Church, (as appears by the contents,) had need be bl•…•…ed out of Gods word, and out of mans heart, that the world may contentedly give up Liturgy to Enthusiasm; that is, proper and deliberate prayers, fit to engage holy affections, and to express holy desires, for extravagant and extemporary effusi∣ons;

such as are commonly improper, but alwayes indelibe∣rate, if not in regard of the Minister, yet surely in regard of the people, who yet notwithstanding ought no more to take the truth and goodness of their Religion upon the Ministers word, then to rely for the practice of it up∣on his righteousness, or to expect the reward of it from his salvation.

SECT. XII. Set forms and conceived prayers compared together; That set forms do better remedy all inconv••niences, and more establish the conscience: are not guilty of wil-worship, nor of quench∣ing the spirit; nor of superstitious fromalities; and that it is less dangerous if not more Christian, to discountenance the gift, then the spirit of prayer.

HE that considers the great distance of God and man, the excellencies of his makers glory, the miseries of his own infirmity, the impertinencies and alienations of his thoughts (which may as well put him out in his own, as put him by in his Churches prayers) the multiplicity of his imperfections, the treacherousness of his memory, the slowness of his apprehen∣sion, the dulness of his affections, will heartily bless God for providing him premeditated forms as a remedy, and will care∣fully watch himself, lest he should turn his remedy into a disease, by adding to all the rest, the deadness of his own heart; So that all those inconveniences art not only better prevented, but also better remedied by set forms, then by conceived prayers: Mens phansies may be elevated by extemporary effusions, but their consciences are best edified by known Prayers, and tis not for us to invite men to serve God with their phansies but with their consciences: By the manifestation of the truth commending our selves to every mans conscience in the sight of God, saith Saint Paul, 2 Cor. 4. 2. not by the pretence of Revelations, commending our selves to every mans curiosi∣ty in the sight of the World; Thats the ready way to bring

men first to weak imaginations, then to strong delusions; first to beleive any thing, then to believe a lye; first to receive matters of Religion without judgement, then to receive matters of irre∣ligion against conscience: But let us hear both parties speak for themselves against one another: They say our set forms float in generalities; we say their no forms rove in uncertainties; both must confess that generalities in matters of Christianity may concern all Christians, but uncertainties may concern none at all.

They say, we are guilty of wil-worship in making set forms of prayer, without order of the Text; we say, that we have Gods own express order for set forms, 1. by seve∣ral dictates of the Text, partieularly Luk. 11. 1. Lord teach us to pray as John also taught his Disciples, and tis not be doubt∣ed but he taught his Disciples to pray by a set form, as teach∣ing either their eyes or their ears, but not being able to teach their hearts, by several forms in the Text, particularly the Psalms, of which the Divine Areopagite hath said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (5. S. Dionys. lib. de Eccl. Hier. cap. 3.) The most holy writings of the Divine hymns do wholly aim at this, that they may celebrate all the holy words, and all the holy works of God; and shall we think they do not teach and require Gods Church, after their example, to celebrate the same words and works. 3. By the general drift and scope of the Text; For God ha∣ving given us a written word for the rule of our Religion; hath by the same reason, enjoyned us a written word for the practice of it, since there is as great a necessity that we should have a certainty of practice, as a certainty of knowledge in things belong∣ing to our salvation, so that our Enthusiasts ought to appeal to unknown traditions for the rule of their Religion, before they ought to obtrude unknown imaginations for the practice of it; However, let all the world judge, whether wil-worship can possibly be in using a Religion of Gods, and not rather of mans making: They say we quench the spirit, but we know we inflame him, because approved and known prayers do most warm judicious affections; and we doubt not but the spi∣rit assisteth a man in his Judgement or reason which he hath only as a man, rather then in his phansie or apprehension, which he hath common with a beast: For as the spirit assisteth Angels

by revelation, because they know by intuition; so he assisteth men by deliberation, because they know by Reason and by dis∣course.

They say we are given to superstitious formalities, because we desire a set form of Prayer; we advise them not to be given to irreligious blasphemies, in casting reproaches upon formed prayers, which were at first of Gods own making in his holy Word, and are still of his making, not of ours, if they be agreeable to his Word; For all truth (whosoever speaketh it) is from the Spirit of Truth; and therefore to blaspheme the Truth, is to blaspheme the Spirit: And the question will certainly hold much more in Gods Church Militant, then in Gods State Militant; Who is this uncircumcised Philistine, that he should defie the armies of the living God? 1 Sam. 17. 26.

They say we discountenance the Gift of Prayer; we know we do not; only we prefer the Gift of Prayer in the Church, above the Gift of Prayer in particular Ministers, or the Gift of Prayer as it is exercised to edification, above the same gift as it is or may be exercised to ostentation; wherein we follow Saint Pauls Doctrine, who dehorteth the Ministers of his time from arrogancy in the use of their spiritual gifts, first from the effi∣cient cause of those gifts, that they have them not from them∣selves, but from God; As God hath dealt to every man the mea∣sure of faith. Secondly, from the final cause of those Gifts, that they have them not for themselves, but for their neighbours; not for ostentation but for edification; So we being many are one body in Christ, and every one members one of another, Rom. 12. 3, 5. And we say moreover, it is more Christian to discountenance the Gift, then the Spirit of Prayer; For the Gift may be and often is meerly from natural or from customary abilities; But the Spirit of Prayer is only from the Grace of God; And it is unjust and ungodly, That either nature or custom should dare stand in competition with Grace, and much more in defiance against it.

1. Whereas now a daies if some grave and sober Minister say Prayers either of Gods or of the Churches making, though he say them with a most firm attention, and a most devout affe∣ction, yet his person is disregarded, his function disparaged, his prayers despised.

2. But if some meer novice (perchance a meer lay-man) tumble out his own extemporary thoughts, (scarce fit to be esteemed or called prayers) though with more readiness of ex∣pression, then holiness of affection, yet he is presently admired as one strangely assisted by the Spirit, and the People are in effect taught to say with them of Lycaonia, concerning such Enthusiasts, The Gods are come down to us in the likeness of men, Acts 14. 11. Thus is the Spirit of Prayer (and with it the grace of God) vilified in the one, whiles nothing but the Gift of Prayer, and with it, custom or perchance only nature, is magnified in the other: For natural parts in attaining that gift, do go beyond all acquired abilities; so that nature is exalted, but studie (as well as Grace) is debased by it, for it is clear, that where natural abilities of Phansie, and confidence, and vo∣lubility are wanting, all the pains that men can take in searching the Scriptures, and all the documents they can get by searching them, will not enable them to attain this gift; So little Religion is there in our late advancing the Gift of prayer, by depressing the Spirit of prayer; and yet only upon this mistake (I might have said upon this mischief) hath it come to pass, That the Personal abilities of men have been accepted and approved in Gods own service, not only without, but also against Gods own Commission.

SECT. XIII. That forms of publick Prayer are not to be disliked, because they cannot, or at least do not, particularly provide either Deprecati∣ons against private mens occasional miseries, or Thanksgivings for their occasional mercies: yet our Church not defective in Oc∣casionals, though chiefly furnished with Eternals: The danger of contemning religious forms of Prayer, and gadding after con∣ceived Prayers.

NO man ought to pretend the Spirit of God, either for rejecting Gods authority in his Church, or forbear dis∣obeying Gods command in his holy word: And if these two may bear the sway, set forms of Prayer will justly claim the preheminence in Gods publick worship, above all conceived Prayers whatsoever; yet there is one main Plea why Ministers should labour to attain the gift of Prayer, and that is, That they may be able to speak, where commonly their Church is silent, and (as need shall require) either make deprecations against private mens occasional miseries, or thanksgivings for their occasional mercies: And yet even in this respect, The gift of Prayer may be more safely used upon premeditation, then without it: For supposing a Minister furnished with abilities of expressing himself readily and fitly upon all emergencies, yet there being at least a possibility of miscarriage in his suddain effu∣sions, and those miscarriages which intervene in prayer being doubtless unsufferable, if not unpardonable, it would scarce be prudent, if it were pious, in such a man to adventure himself wholly upon his extemporary faculty; But even in such a case, either to form his Prayer in his mind, if he have time, or to use some form already in his memory, if he have not. So that his Prayer though it may seem conceived in regard of the Occasion, yet will be little other then formed in regard of the premedita∣tion; But this by way of Caution, in the use of the Gift; As for the Gift it self, be it said not only by way of Concession, but also of Congratulation, that in this respect, and for this end it is to be most chiefly desired, and may be most profitably exercised

by any Minister, so that in regard meerly of this ministration, we may not unfitly apply unto such Ministers as have this Gift, that eulogie of Saint Paul, Qui benè ministraverint, gradum bo∣num sibi acquirent & multam fiduciam in fide quae est in Christo Jesu, 1 Tim. 3. 13. They that have ministred well, (shall) purchase to themselves a good degree, and great boldness in the Faith which is in Christ Jesus: No doubt but they have ministred, and do minister very well, who minister to the people of God in their corporal and much more in their spiritual necessities, and such Ministers do purchase to themselves a good Degree in the Mini∣stry, and a great boldness in the Faith; only they were best take heed, That they turn not this great boldness in their faith, to a greater boldness in their Ministry; For boldness in their faith may be commended, when boldness in their Ministry may be justly condemned; And they will turn the boldness of their faith into the boldness of their Ministry, if they minister (though in this excellent kind) not as Demetrius, who had a good report of all men, and of the truth it self: but as Diotrephes who loved to have the preheminence, prating against others with malicious words, and not only casting the Brethren out of the Church, but also casting the Church out of the Nation; under pretence of the want of this Gift: For which intolerable pride and presumption, not only an Apostle of Christ, but also a meer heathen Poet will one day rise up Judgement against them, who maketh Agamemnon say thus of Achilles,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; (Ilid. α.)

If so be the Gods have made him a most famous warriour, Have they therefore licenced him to reproach other men? If God Al∣mighty hath given to some particular Minister a special en∣dowment, hath he therefore given him leave either to condemn his Brethren, or to condemn his Church? Surely, no and much less upon so slight a ground either of Reason or of Religi∣on: For neither ought there to be so great provision made for occasional emergencies, as for continual necessities; and if there ought, yet is not the Church bound to make it. First there ought not to be so great provision made for occasional emergen∣cies,

as for continual necessities; because these emergencies, whether corporal or spiritual, yet as they are occasional, they are meerly temporal, (for occasion is the opportunity of time) but Christianity is chiefly to busie it self about eternals. Again, as they are occasional, they are meer contingencies, but Religion is chief∣ly to busie it self about certainties; The Form by which Saint John Baptist taught his Disciples to pray, is lost, without any mischief to Religion, because it was meerly Occasional, the rea∣son thereof expiring with its use: But the Form by which our blessed Saviour taught his Disciples to pray, God would not suf∣fer to be lost, for fear Religion might have been lost with it, because that Prayer is doctrinal and eternal, never to expire either in its reason or in its use; And how shall we then seek to advance Occasionals above Eternals in our Praying? Surely he that saith, Pray continually, (1 Thes. 5. 17.) supposeth such matter of our Prayers as is constant, not as is emergent; as is continual, not as is occasional; So that if I first provide for occasionals in my Devotions, and Eternity may be subservient to Time, the acces∣sory may chance draw the principal, which is against the di∣ctates of nature; but if I first provide for eternals, Time is sub∣servient to Eternity, the Principal will undoubtedly draw the accessory, which is according to the dictates of Grace: Tis an excellent Prayer of our own Church to Almighty God, That thou being our ruler and guide, we may so pass through things tem∣poral, that finally we lose not the things eternal; If God be my ruler and guide, I shall slightly glance upon temporals, as upon things in my passage, but I shall wholly fix upon eternals, as up∣on things that belong to my journeys end.

Fear not Zacharie (saith the Angel) for thy prayer is heard, and thy wife Elizabeth shall bear a Son; This man doubtless prayed for eternals in the discharge of his Priestly office, yet hath a grant of temporals: On the other side, Hannah prayed for temporals (that she might have a son) yet gives thanks in her Song as if she had received eternals: Religious souls di∣still all their thoughts in a pure limbeck, so as to admit no dross nor dreggs of the earth in their distillation.

If you look upon the occasion of those heavenly prayers in the Psalms, you will think many of them personal and particular, such as belonged only to King Davids temporals wants and di∣stresses;

But if you look upon the matter of these prayers, you will find all of them doctrinal and universal, such as do belong to all good Christians spiritual wants and distresses: The Spirit of God teacheth us in our prayers to turn occasionals into eter∣nals, not to turn eternals into occasionals; we justly dislike that Tenent which would make the Rule of our Religion (the holy Scriptures) rather occasional then doctrinal; And how can we like that invention which would make the practice of our Religion (our publick Prayers) not so truly Doctrinal as Occasional? that is indeed, not so truly Eternal as Temporal: Attention is best in Prayer when it is fixed wholly upon God, and why not Affection too? Conversion to my self may be an aversion from my God; but surely conversion to my God can∣not possibly be an aversion from my self: I may easily so look after occasionals as to neglect eternals, to my great loss, and greater sin; but if I look well after eternals, it can be neither loss nor sin in me though I should chance to neglect occasionals: So that it is both irrational and irreligious to say, That there ought not to be so great provision made for occasional emer∣gencies, as for continual necessities in our private prayers; but if there ought, yet surely the Church is not bound to make that provision in her publick Prayers; and if this be made good too, then the Gift of Prayer, though it may be of excellent use in private houses, yet can have no pretence to cast set forms of Prayer out of Gods house, And surely this Assertion, That the Church is not bound to make provision for occasional emergen∣cies, but only for continual necessities in her ordinary pub∣lick Prayers, may be made good from the very nature of Common-Prayer, which is to be of common concernments, such as are no more to be restrained to particular times then to particu∣lar persons: Thus Saint Chrysostom himself explaineth what he meaneth by his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his common supplications, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which hath given us grace to make our common suppplications, and teacheth us, what we should mean by our Common Prayers, when he saith, Granting us in this world knowledge of thy truth, and in the world to come, life everlasting; For common supplications or common Prayers are such as all other good Christians would be ready to make as well as we, for that the matter of them concerns them

All as well as Ʋs; To wit, knowledge of God, and life in God; Such Petitions as these (which are common to all Christians alike) are those which properly constitute Common-Prayer; for that ought to be common in its matter, before it be common in its use: And such common Petitions as these, is the Church bound to make as she is Catholick or Christian; and as for other less common Petitions, the Church makes them only as she is National: A common good is the proper subject of Com∣mon-Prayer, that is to say, A spiritual good which is common to all Christians, or a temporal good, which is common to all of one Society, as they all are one, either by the union of Na∣ture, or by the union of Grace and Love. These goods are certain and known to all, and the Chur••h which hath the com∣mon care of all, is bound to provide such prayers as may best express our desires concerning these; And upon any publick occasion, though it be temporal, our Church doth accordingly still make such Provision both for occasional Prayers and Praises. But as concerning any particular good which this or that pri∣vate man may need upon this or that particular occasion, it is uncertain and unknown; it comes not under the Churches know∣ledge, and how can it come under the Churches care? Such particulars are infinite, and as infinite, they cannot be the ob∣ject of the Churches certain knowledge, much less should they be the subject of the Churches constant prayers: There needs a particular confession that such occasional necessities or distres∣ses may be known, before there can be a particular supplicati∣on that they may be remedied; and yet none are more averse from particular Confession, then those that are most angry with the Church, for the want of such particular Petitions: But to say the truth, The Church hath sufficiently provided for such particulars, in that she hath taken the Psalms of David into her publick Devotions, which Book is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ or to use Epiphanius his word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Ar∣cula medica, a Box of Medicines for all diseases: Here he that hath a dead heart shall find affections to enliven it; he that hath a slow tongue, expressions to quicken it: Nor is it possible for that man to want either faith, or repentance, or thankfulness, or any other true spiritual good, to comfort and strengthen him either against the evil of sin, or the evil of punishment, who

can truly apply the prayers of the Psalmist to his own heart, and truly apply his heart to God: and no Prayer whatsoever can either comfort or strengthen him, without this twofold ap∣plication, viz. of the Prayer to his own heart, and of his heart to God: And as for variety of words, let him not trouble himself; for he were better cordially say with David, Have mercy upon me O God after thy great goodness; or, In thee O Lord have I put my trust, let me never be put to confusion, then verbal∣ly expatiate in greater discourses but lesser desires, of this Mercy, or of this Trust; He will find more true contentment to his soul from the use of one short ejaculation of Gods, then in the use of many enlargements of his own making; And he were better in brief say with the Publican, God be merciful to me a sinner; which equally concerns any other true Penitent, then make a long prayer with the Pharisee, which may only concern him∣self: For it is more like Heathen then like Christians, for men to think they shall be heard for their much speaking, Mat. 6. 7. and yet if they will needs speak much, it is more probable God will hear them speaking in his words, then in their own: So that if God hath sufficiently provided for our occasional necessities in the holy Scriptures; our Church hath likewise sufficiently provided for the same in translating those holy Scriptures, and making them a great part of her publick service, that we may know how to use them upon and how to apply them to our several occasions: For as that general promise, whosoever believeth on him shall not be ashamed, (Rom. 10. 11.) doth warrant every good Christian to make particular application of Gods promises to his own soul by special faith; so that other general promise, whosoever shall call upon the name of the Lord shall be saved, (Rom. 10. 13.) doth warrant every good Christian to make particular application of his own soul to God by special Prayer; And as the holy Scriptures are most abundantly sufficient in the rules and examples of special faith; so also in the rules and ex∣amples of special prayers: And as we justly say, That the ho∣ly Scriptures do shew their original to have been from God, be∣cause they speak so much in so little, containing so many Truths in so few words; for only he that understood all things at once, was able to intend and comprize so many things together; so we as justly say, The Church hath taken the best course she

could to improve our understandings in those divine Truths, in that she hath made it easie for us to understand the holy Scri∣ptures: And consequently, though she had devised millions of particular prayers for no other purpose, but to instruct us to pray upon particular occasions, yet she could not have instru∣cted us half so well as now she hath, meerly by imparting to us Gods own Instructions; And till the Church of Rome shall do the same, it will be vain for her Champions to object that she hath out-gone the Protestant Churches in the care of the peo∣ples souls; but this by the way, to shew the grounds we go up∣on in our Religion, are equally good, against the Papists and against the Enthusiasts; But neither is this all that we can say for our Church in this behalf, for in truth she hath provided such admirable prayers as are not only according to the Rule of Gods holy Word, but also very much according to the Genius of it, comprizing much in little, having more of Faith, Hope and Charity in one of her little collects, then is to be found in many of their long prayers who either revile her Devotions, or renounce her Communion; So that if we will not be as wasps, good for nothing but to buz and sting, but rather as Bees ready to gather honey even from weeds, and much more from the roses of Sharon, we shall easily find to the joy of our own hearts, and the stopping of others mouths, That our Church in her Common-Prayers hath taught us such Generals as may sufficiently supply for all particulars; And hath taught us such eternals as ought to be in our account, (as they are in them∣selves) infinitely beyond all Occasionals; our blessed Saviour himself hath taught us this lesson concerning the manner of our prayers, Your Father knoweth what things ye have need of before ye ask him, Mat. 6. 8. as if he had said, you need not ask your hea∣venly Father (as you need your earthly parents) in many words, but only with true and upright hearts; this made our Church delight in short prayers, because she rather desired to shew a re∣lenting heart, then an over-flowing tongue; as praying to him that weigheth only hearts, not words in the ballance of his San∣ctuary: A short prayer best suits with an hearty desire, which is too earnest to be long in uttering, and also with the desires of our hearts in regard of heavenly things, which most commonly are too weak to be long in desiring; The Church in her short prayers

hath taken a great care for our earnestness, and withal provided a certain cure for our weakness; and if any man think that Through Jesus Christ our Lord, comes in too soon, because the Prayers are short; or too often, because they are many; let him know, That this one single observation in these five words, speaks more to God for us, then we by thousands of continued Periods in our longest prayers are able to speak for our own selves; and if there were no other reason but this, yet for this reason alone were many short prayers to be preferred before one long prayer, both in our private and in our publick Devo∣tions.

Again, our blessed Saviour hath also taught us this lesson concerning the matter of our Prayers, Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you, Mat. 6. 33. as if he had said, Re∣gard chiefly your Continual, not your Occasional; your Spiri∣tual, not your Temporal necessities in your Prayers; be earnest with God to give you Faith, Hope, Charity, Religion, Repen∣tance, Obedience, Justice, and the like, to supply your spiritual wants and necessities, and you shall not want any temporal ne∣cessaries; for you shall from your spiritual supplies, find either a certain remedy against your temporal wants, or a sufficient re∣compence for them, or an immortal comfort in them. There is no occasional necessity can befall the soul, save only by way of comparison, that upon some occasions she may be in a greater need of the act of Faith; upon others, in a greater need of the act of Repentance; But her necessities, as also her endow∣ments, are properly continual, because they are spiritual; there∣fore all the noise that is made about using the gift of Prayer in praying against occasional necessities, or praising for occasional mercies, doth not much excite us to seek first the Kingdom of God, and his righteousness; for his Kingdom and righteousness are both eternal; but rather to seek first those things which our Saviour calls Additaments, or Adiections; for whatsoever is oc∣casional is temporal; and whatsoever is temporal ought to be reckoned in the Catalogue of those things concerning▪ which our Saviour hath said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Adjicientur vobis, All these things shall be added unto you. If we heartily Pray for Faith and Repentance, and the like spiritual endowments, God will

surely give them; And he will give them liberally, that is to say, in great abundance, that they may be truly worth his giving, and upon our greatest necessities or occasions, that they may be as truly worth our receiving; He will give them in their acts as well as in their habits, that his gifts may be compleat; And he will give them in our necessities, That his gifts may be conveni∣ent, then greatest when our wants are so; according to that of Saint James, If any of you lack wisdom (or any other spiritu∣al gift) let him ask of God that giveth to all men liberally and up∣braideth not, and it shall be given him, Jam. 1. 5. God giveth li∣berally; therefore he giveth the whole gift, in the Act as well as in the Habit: and he upbraideth not, therefore he giveth it most when we most want it; for his gifts, as they are with liberality, not to begrutch them, so they are without Repen∣tance, not to upbraid them: 'Tis true, he cannot give us any one spiritual gift, before we want it; but as true, that he most wil∣lingly gives them all, according to our wants; So that if by our frequent and fervent prayers we do obtain of God those spiritual gifts which concern the continual, we need not be very solicitous about those which only concern the occasional necessi∣ties of our souls; For if our continual necessities be supplyed, our occasional necessities cannot want supply, should any such indeed befall our souls: and as for the occasional necessities of our bodies, they are not worth our own, much less our Churches prayers, but only in relation to our souls: So little reason is there that the pretence of occasional necessities should unsettle and distract our own private forms, much less unloosen and de∣stroy our Churches publick forms of constant Devotions, where∣in we are sure we do not seek our own interests, or temporal ad∣vantages, and much less our unrighteousness, but only the King∣dom of God, and his righteousness: Without doubt, Innocency, Piety, and Charity, (which may be as truly sought, and more surely found in set forms then in conceived prayers) are wholly and entirely our spiritual interests; and if we cordially ask these in our prayers, we shall so rightly seek the Kingdom of God in it self, that we shall joyfully find it in our own souls: For the Kingdom of God is Righteousness, and Peace, and Joy in the Ho∣ly Ghost, Rom. 14. 17. and therefore is to be sought by such Prayers as may best express and increase our faith, that so we

may obtain righteousness; And our repentance, that so we may ob∣tain peace; and our obedience, that so we may obtain joy in the Ho∣ly Ghost; Such prayers God having given us a Church to teach, (more then any other Church in the Christian world) and not gi∣ven us hearts to learn, tis to de feared, (unless we speedily and heartily repent,) he will pronounce the same sentence, or rather execute the same judgement against us, as he did against the Israelites, But my people would not hear my voice, and Israel would not obey me; so I gave them up to their own hearts lusts, and let them follow their own imaginations; Psal. 8••. 12, 13. Tis in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bishirru••h lib∣bam, id est, In contemplatione aut visione cordis eorum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bemaraith, so Jarchi; or, In pertinacia aut duritie (cor∣dis eorum) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bechozek, so Ezra; The one saith, I gave them up to the contemplations of their own hearts, and that was bad enough; for it is said concerning man, that every ima∣gination of the thoughts of his heart was only evil continually, (Gen. 6. 5.) The other saith, I gave them up to the hardness of their hearts, and that was a great deal worse; for to be hard∣ned in evil imaginations is much worse then simply to be in them; for that is not only to be sinful, but also to be under the captivity and bondage of sin; He that follows his imagi∣nation without his reason, doth in effect degenerate from a man into a Beast; But he that hardneth himself in his ima∣gination, against his own right reason, and much more against Gods true Religion, doth degenerate from a man almost to be a Devil.

These are the sad Judgements of God upon those who will not hear his voice, nor obey his Commands; Wherefore we cannot be too solicitous in hearing him, nor too dutiful in obeying him; And consequently when we are once sure that tis his voice which speaks to us, and his command which is laid upon us, we must speedily and wholly resolve upon lending our ears to the voice, and lending our hearts to the command: For he that bids us prove all things, doth not bid us to be al∣wayes proving; for it follows, hold fast that which is good, 1 Thes. 5. 21.

I will prove my Religion before I embrace it, that I may draw neer to God with my conscience, and not as an hypocrite;

But I will hold fast my Religion when I have proved it, that I fall not from God against my conscience as an Apostate: Tis not specious pretences can make others religious, and God forbid they should make me lose my Religion: Men may pretend to the spirit of prayer who have it not, but I am sure they had the spirit of prayer who made such heavenly prayers as the holy Spirit of God doth justifie by his Doctrine, and will accompany with his intercession: And doubtless every particular Christian is bound to make sure of such prayers, both for his private and for his publick devotions; and when he hath gotten such prayers, is bound not to leave them, un∣less we will say, the Apostles rule, Hold fast that which is good, is not to be observed in all good, but only in the very best. The Preacher sought to find out acceptable words, and that which was written was upright, even words of Truth, Eccles. 12. ••10. If he that preacheth ought to seek for acceptable words, that is, words sutable both to the matters he speaks of, and the persons he speaks to, then much more he that prayeth, since praying ought to be more carefully provided, and more con∣scionably performed then preaching: For in preaching a man speaks to men, but in praying a man speaks to God.

And for this cause the Church thinks it her duty to provide for us acceptable words in praying, whilst she leaves us to provide our own acceptable words in preaching: The Pro∣phet Hosea exhorteth the Israelites to take with them words, and turn to the Lord, Hos. 14. 2. He asks not Gold nor Silver, not burnt offerings (saith Rabbi David) but good words from you, that with them you will confess your sins, and return unto the Lord with all your heart, and not only with your lips: Here tis plain by his Gloss, that the Prophet enjoyns a form of con∣fession, and bids them take good words that they may have good hearts; nay tis plain by the Text it self; for those good words, or that form of confession is particularly expressed as well as enjoyned in the next words, Say unto him, Take away all iniquity and receive us graciously; But it were in vain to pray unto God to receive us graciously, if we did pray ungraci∣ously; therefore taking with us words according to Gods com∣mand in Hosea, must needs well agree with the Spirit of grace

and of supplications, according to his promise in Zechariah (Zech. 12. 10.) And as the Papists do vainly arrogate, and more vain∣ly appropriated the Title of Religion to their monastical vows, so the Enthusiasts do as vainly arrogate, and more vainly ap∣propriate the Title of the Spirit to their phantastical prayers; and good Protestants have no more reason to think they want these prayers to make them spiritual, then that they want those vows to make them Religious.

I do not discourage or discountenance any particular mans gifts; for I do heartily wish as Moses did▪ I would to God all the Lords people were Prophets; but I must needs profess, that he which ascended on high & led captivity captive to give gifts unto men, hath given the greatest gifts where he hath given the greatest promises; and he hath given greater promises to his Church, then to any member or Minster of the same: If I follow the Church making use of the gift of prayer which God hath given her, I do that which God hath required of me: For the Church hath commission from God to teach me to pray, or that of Luk. 11. 1. was not written for our instruction; But if I follow any other mans gifts who hath not that commission, I may justly fear that God who will one day say to him, Who hath required this at your hands for making such prayers, will not say much less to me, for hearing them. As for that slight objection of deadness & formality men are subject to, more from set forms then from conceived prayers, tis in its consequence a blasphemy against the holy Scriptures; for it reacheth the prayers penned there by the Ho∣ly Ghost, as well as penned here by the Church, so that I hope none will blame me for calling the objection slight, now I have proved it wicked: For how is it possible for any man to say that prayer by book is flat and dead, without undervaluing all the prayers in the holy Bible, and contemning the very Book of books? Let him next say, Evangelium Atramentarium, away with this Inkie-Gospel; but withal let him know, that he cannot thus turn Enthusiast, unless he will first turn Papist; So he shall turn to the worse for his person; and he cannot depend upon suggestions instead of books, but he must turn prayer from being an act of Reason, nay from being an act of Faith, to be an act of phansie, if not of faction, And so he shall turn to the worse also for his prayers; yet all this while we cannot

but take notice that our adversaries are very hard put to it for an accusation, when they are fain to fetch it from our hearts, which they cannot know, should not judge; dealing with us as some of the Rabbies dealt with Job; for when the Text had said of him, In all this Job sinned not with his lips, (as we doubt not, but it doth also in effect say of our Church concern∣ing her Common Prayers) two of them (sc. Ralbag and Jar∣chi) are pleased to add this gloss, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abal be∣libbo Chata, But yet sure he sinned in his heart▪

To conclude, a set form of Doctrine we must have, or be Heretical; A set form of Discipline we must have, or be ir∣regular; and why not also have a set form of devotion, or be irreligious? for we cannot well be unanimously Religious without a set form of publick prayer, and the want of unani∣mity will soon beget the want of Religion; for God is love; and therefore we cannot be without love, but we must be without God; and consequently men cannot be long without true charity, but they will also be without true piety: And as for making the Common Prayer Book an Idol, if it be not an objection of great impiety by calling true Religion Idolatry, yet it is an argument of great absurdity, because it may cast the Bible, must cast the Sabbath out of the Church: For men may Idolize one good Book as well as another, so the Bible may go ere long: but some have already Idolized the Sabbath, so that must stay no longer: I do the rather instance upon this latter, for that it comes neerest our present case.

1. Because publick prayer is the duty of the Sabbath; and that ought to be publick in its substance, that is, in its matter and form, as well as in its Accidents, that is, time, place, and persons.

2. Because the same Method is to be observed in words as in time; Gods consecration is to be the rule of ours in them both; he hath consecrated, we may; what he hath consecrated we must; he hath said make holy, we may; he hath said make holy the Sabbath day, we must; he hath said, when ye pray say thus, we must; he hath said, after this manner therefore pray, we may: Had he not given us that latitude, we might not have taken it, but must have only used such prayers in his publick worship as his holy Spirit had left us in the holy Scrip∣tures:

Now he hath given this latitude, we must make the best use of it by making and using such prayers as we know are after this manner, though not in these Words; we have as great need of set forms of prayers to find our tongues, as of set forms of Laws to bind our heads to the good behavi∣our; and God himself hath in effect told us as much in giving us so many set forms of prayers in the holy Bible.

SECT. XIV. The third and last part of the Churches trust concerning Religion is touching the holy Sacraments, wherein our Church is not faulty either in the number, or in the administration of them, as exactly following our Saviours institution; nor in the man∣ner of administring, as following it with reverence.

REligion being above the light of nature to understand it, must needs be above the power of nature to command it; Hence the acts of the Theological vertues are prescribed by the positive Law of God, because they belong properly to Religi∣on; But the acts of moral vertues are prescribed by the Law of nature, because they belong to Reason; yet are they in truth injurious to Religion, who will allow nothing to be mo∣ral, but what they can prove to be natural; For the posi∣tive Law of God doth constitute moralities to the Christian, as well as the inbred Law of nature doth constitute moralities to the Man: This appears plainly in the Sacraments, which are not to be accounted as Ceremonies, because they come not under the authority of the Church either for their institution, or alteration, or abolition, and must therefore be accounted as moralities, though they are not at all commanded by the Law of nature, but only by the Law of God.

That these Sacraments are a part of the Churches trust, is unquestionable, because the Gospel is. For the vocal word, and the visible word, Verbum Vocale, & verbum visibile, both a∣like are duties of the Christian Religion for the glory of God, and of the Christian Communion for the edification of man,

but all the duties both of Religion and Communion are com∣mitted to the Churches trust, God having appointed his own Ministers as his special Trustees, both for preaching his word, and for administring his Sacraments: So that no man can administer a Sacrament but in the person of God; and he hath not licensed every one that will, to take upon him his person, but only such to whom he hath given his special deputation; And this is more peculiarly manifest concerning the two Sacra∣ments, properly so called, that is Baptism and the Lords holy Supper; For our blessed Saviour said only to his Apostles, Go ye therefore and baptize, in respect of the one; and do ye this in remembrance of me, in respect of the other; As for the five additional Sacraments, they were never looked upon as integral parts of Gods ordinary publick worship, and therefore though they could be proved Sacraments, yet they would not come under our present discourse; But in truth they cannot be pro∣ved Sacraments, according to the proper definition of a Sacra∣ment, which is this, A Sacrament is an outward visible sign of an inward spiritual grace, given to us and ordained by Christ himself, as a means to convey that grace, and as a pledge to as∣sure us thereof; Let us examine this definition by its causes, and we shall easily perceive that it belongs only to Baptism, and the Holy Eucharist, and therefore they two only are to be called Sacraments; First, by its efficient cause, [Given and ordained by Christ himself] which is clear of these two; for they were instituted by him, and have his precept and promise in the very words of their institution, which cannot be asser∣ted concerning any of the other; Secondly, by its material cause, [outward visible sign, inward spiritual Grace] which are both manifestly known in Baptism and the Holy Eucharist, but neither in any of the rest: For Pennance hath no outward visible sign at all, and Matrimony, Orders, Confirmation, Ex∣tream unction, have no outward visible signs of Christs appoint∣ing: And much less have any of these that inward spiritual Grace which is annexed to Baptism and the Holy Eucharist; To wit, Christ with all his merits and mercies whereby of God He is made unto us wisdom, and righteousness, and sanctification, and redemption, 1 Cor. 1. 30. For we dare not say that any man is by any of these five either born and initiated, or nourished

and confirmed in Christ: Thirdly, by its formal cause, [An outward visible sign of an inward spiritual Grace.] Whereby it appears that the internal and proper form of a Sacrament is the necessary conjunction or connexion of the sign and the thing signified; which conjunction is so undeniable in our two Sa∣craments, that Baptism is called the washing of regeneration (Tit. 3. 5.) And the holy Eucharist the Communion of the body and blood of Christ, 1 Cor. 10. 16. For that these two are not only signs and seals, but also conveyances of grace unto the soul; where∣as the other five though they have something of the sign, yet they have nothing at all of the seal, or of the conveyance of grace: Lastly, by its final cause, [As a means to convey Grace, and as a pledge to assure us thereof] The end of a Sa∣crament is partly our Communion with Christ, and partly our acknowledgement of that Communion: This twofold end is very apparent in Baptism and in the holy Eucharist, which doth procure our Communion with Christ, and also require our acknowledgement of that Communion; but in the rest, ei∣ther the one is without the other, or there is a want of both: For either there is no Communion with Christ, or there is no acknowledgement of that Communion; whereas a Sacrament is a seal of Gods Covenant, and therefore in its own nature is a double pledge; to wit, of Gods grace and favour to man, and of mans duty and thankfulness to God; For as it is a sign of Gods grace to us, so it should be a sign of Gods grace in us: For in the very signification of a Sacrament there is a mutual respect; one on Gods part offering grace, another on mans part promising obedience; If either of these be wanting, the ho∣ly rite may be a mysterie, but it cannot be a Sacrament properly so called, since a Sacrament is the seal of a Covenant, and a Cove∣nant is a mutual engagement of two parties, which in this case, are God and Man.

Therefore a Sacrament is from the very end of its instituti∣on, perpetual in its continuance, and common in its use; Perpetual in its continuance, because Gods Covenant is not for a day but for ever, tis an everlasting Covenant; And common in its use, because Gods Covenant is not for one, but for all; tis a general, an universal Covenant: Non enim prop∣ter unius seculi homines venit Christus, sed propter omnes

qui illius membra futuri sunt, saith Iren••us, (lib. 4. adver. haere∣ses, cap. 39.) Christ came not into the world for the men of one age, (or of one order) but for all that should be his true and faithful members in all ages (and all orders) of men whatsoever: And upon this ground we cannot but say that the Sacraments which do exhibit and convey Christ, do alike belong to men of all ages, and of all orders; Whereas Pennance, Matrimony, Order, Confirmation, and Extr••am ••unction, do not so; for they are either not perpetual in their continuance, as not belonging to all times; or not common in their use, as not belonging to all persons, though under the same Covenant, and of the same faith: So that our Church hath not erred in the number of the Sacra∣ments, by excluding these from that number, because she looks on a Sacrament as a seal of Gods grace, equally belonging to all that are under the same Covenant of grace, and as a Testi∣mony of mans faithfulness, equally belonging to all that are bound to profess the same Christian faith: As it is a seal of Gods Co∣venant, so it is perpetual in its continuance, and mnst belong to all times, for the Covenant doth so: As it is a Testimony of mans faithfulness, so it is common in its use, and must belong to all persons, for the profession of faith doth so; and we can avow both these only concerning Baptism and the Lords Sup∣per, and accordingly dare not avow any but these to be properly called Sacraments.

Now as concerning the administration of these Sacraments, there is little or no contention about Baptism, though now it be commonly administred by aspersion, whereas heretofore not only in hotter, but also in these our colder climates it was administred altogether by immersion; For all do allow that Axiome, Magis & minus non variat speciem; so as the ele∣ment be water, tis not material to Baptism, whether it be more or less; for the least drop of Christs blood (signified by the water in Baptism, and applied to the soul) is able to wash and cleanse it from all sin: But there are many and great contentions about the administration of the Holy Eucharist; whereby men may have made that a Division, which God made a Communion: One main reason hath been, that some would not regard Christs Command, (hence the wine came to be left out) and yet would observe his practice: Hence water came to be

taken in; and hence also that sharp dispute betwixt the Greek and Latine Church, the one rejecting the use of unleavened, the other of leavened bread: whereas it ought to be without all question, That what was of Christs command in this Holy Sa∣crament, is still indispensable; not so what was only of his pra∣ctise or example; So saith Saint Paul to the Corinthians, I have received of the Lord that which I also delivered to you, (1 Cor. 11. 23.) bringing them back to Christs command, to have the same elements of bread and wine as he appointed, and to use them for the same end, even for his remembrance: But he brings them not back to Christs example, to have either unleavened bread, or water mixed with their wine, and much less to use the same posture he did, that they may receive sitting or leaning, or to observe the same time he did, that they may receive after Supper; He leaves all these, and the like, as things indifferent, to the disposal of the Church; for they are indifferent in re∣gard of the Sacrament, though they may be necessary in regard of us, viz. when they are commanded, because we are bound to follow the Churches order in things indifferent, to preserve the Ʋnity of Communion, as the Church is bound to follow Christs order in things necessary, to preserve the Verity of Reli∣gion. And if we desire to know what is to be judged necessary, what indifferent in regard of this Sacrament, since both were joyned together in our Saviours practice; I answer, that must be accounted necessary which was substantial, either as belong∣ing to the essence or to the end of the Sacrament: That must be accounted indifferent which was circumstantial, as belonging to the Sacrament only at that time, sc. of the Jewish Pass over, when the Jews were bound to eat unleavened bread, or in that country, as the mingling water with wine, which was usual in those hotter climates; But the not using wine in the holy Com∣munion; cannot be accounted Indifferent, because wine is one of the material parts belonging to the essence of the holy Com∣munion, and there can be no whole Communion without it, as there can be no whole being of any thing without one of its es∣sential Parts; Besides, as The using wine belongs to the essence, so likewise it belongs to the end of this holy Sacrament, which is the remembrance of Christ: For so saith Saint Paul, As often as ye eat this bread, And (he saith not, Or) drink this cup, ye do

shew the Lords death till he come, 1 Cor. 11. 26. The conjuncti∣on copulative [And] will not allow the proposition, being copulative, to be true, unless both its parts be true; and there∣fore we cannot shew the Lords death only by eating this bread, unless we also drink this cup; for if we have but a half Sacra∣ment, we can have but a half remembrance of Christ: In Ba∣ptism, though our fore-fathers used immersion, we now only use aspersion, yet both they and we have the same Sacrament, because both use water, and so have the same essential matter of Baptism, as well as the same essential form: But in the holy Eu∣charist it may be doubted whether the present Lay-Romanists have the same Sacrament with their fore-fathers, because they now are not permitted to have the wine, which their fore-fathers had, till full a thousand years after Christ.

And truly in this respect our common people are much more happy then those of the Papacy, That they have the whole Sa∣crament of the blessed Eucharist, and thereby a full remem∣brance of Christ, and a full Communion with him, as well as the Priest: For if the blood be with the Body by concomitancy, why should the Priest have it twice, who eats of the bread, as well as the Lay-man, and yet besides drinks of the cup? If the blood be not with the body, it is clear the Lay-man hath it not at all, and so he is most uncharitably and unjustly defrauded of that spiritual nourishment which Christ hath given him. To let alone the Dispute of Sacriledge in the case, for a man to rob God of that service which himself hath commanded, or rather the Determination of that Dispute, for so hath Pope Gelasius determined it in his decretal Epistle recited by Gratian, in these words, Aut integra Sacramenta percipiant, aut ab integris arcean∣tur; Quia divisio unius ejusdemque mysterii, sine grandi Sacri∣legio non potest provenire. (de consecr. dist. 2. cap. 12.) Either let them take all the Sacrament, or let them take none; For what mysterie God hath made One, man cannot divide or make Two, without great Sacriledge; I say to let alone the Sacriledge in the case, (and yet I cannot see how any man can with a good con∣science communicate in a Sacriledge) This Uncharitableness and Injustice is enough to make any considerate man out of love with that Church which deals with him so uncharitably and so unjustly: So unjustly as to deny him what is undoubtedly his

due: So uncharitably, as to deny him what is immortally his comfort, even the conveyance and assurance of blessed Com∣munion in his soul with the eternal Son of God; so that if a good conscience move me not for Gods sake, yet a good consideration will move me for mine own sake to bless God for placing me in such a Church, as gives me a whole & a full communion, because I can assure my self, that receiving a whole communions as my Saviour hath appointed, nothing but mine own want of Faith and Repentance can keep me from receiving my Saviour, and with him all the blessings and comforts of his Salvation; where∣as a man that receives but one Part of this blessed Sacrament, cannot be assured that he shall receive his Saviour with it; for though Christ hath graciously promised that he will be with his own institutions, yet he hath absolutely disclaimed that he will be with ours; concerning these he hath plainly said, In vain do they worship me, teaching for doctrines the commandments of men, Mat. 15. 8. and much more will it follow from hence, In vain do they worship me, doing for duties their own commandments instead of mine. Bellarmine tells us, that Johannes Ragusaeus was eight daies in the Council of Basil making an Oration against the Hussites concerning the Communion under both kinds: If he had been eight years, it had been to as little purpose; for tis not any mans declamation can justifie a willful neglect of Christs institution; If Christ hath commanded this thing, let his command be shewed; if not, let not the thing be attempted, much less allowed, since he only hath the authority of ordering and instituting the signs of Grace, who hath the right of promising grace, and the power of giving it, when these signs be used according to his order: and he having instituted two signs of grace in this blessed Sacrament, if I receive but one, by what Faith can I hope for his grace, unless I will hope for it without his Pro∣mise, & without his Power? So that upon these grounds a half Sa∣crament is no Sacrament; for Christ having annexed his Promise to his command, If I do not what he hath commanded, How can I expect what he hath promised? Therefore since my Faith depends wholly upon my Saviours promise, not; at all upon his Churches power, I can have no Faith in, because he hath made no promise to a half Sacrament; and yet withall I cannot see but the Church may as well Baptize without naming the first

and third persons of the Trinity, from those Texts which speak of Baptizing in the name of the Lord Jesus, as administer the holy Communion without the cup, from those Texts which speak of breaking bread; For sure the Churches power is as great in the one Sacrament, as it is in the other, and so in a short time we may by the Churches power, come to have no Sacra∣ment: And it is worth our enquiry, whether or no he be not a Sacramentarian, who believes the Sacrament to be without the signs, as well as he who believes the signs to be without the Grace or the thing signified.

The last thing I am to consider about the Sacraments as they are in our Church, is, the manner of Administring; And I am not afraid to averr, That as she hath outgone the Pap••sts in the administration it self, so she hath outgone other Pro∣testants in the manner of Administring: And this is so evident in Baptism, that I need not insist upon its proof, because our Church therein still retaineth many, antient solemnities which have been discountenanced, if not disallowed by the Reformed Church in other Countries, not to recede from her Sister, the Reformed Church, but to continue with her Mother, The Church Catholick; For she looks upon those solemnities she retains as upon so many rites of the Catholick Church, and hath suffici∣ently proved them so to be, and therefore cannot look upon the rejection of those rites as a part of her reformation, because she desires and professes so to be Reformed as also to be Catho∣lick.

And it is no less evident in the holy Communion, wherein the manner of administring in our Church▪ is much more full of Reverence then in other Protestant Churches; For some of them receive the Body and Blood of Christ sitting, as if they were Copes-mates with their Saviour; so the Dutch: Others stand∣ing, as if they were in haste to be gone from him; so the French: But only our Church requireth kneeling, which as it is the most proper gesture of Piety, so is it moreover a gesture of Humi∣lity.

As for sitting, it was never accounted a Gesture belonging to Prayer; and therefore whereas it is said, Then went King David in, and sate before the Lord, (2 Sam. 7. 18.) that is before the Ark [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 liphnei haaron] as both Kimchi

and Jarchi interpret it) Junius thus renders the words, Resti∣tit coram Iehova, He remained before the Lord, and saith con∣cerning the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iesheb consedit, He sate, it was à Catachresis, an abuse of its signification: And indeed Rabbi David Kimchi upon the place, sheweth he was not willing to believe that sitting was Davids posture when he prayed before the Ark; And therefore he slightly passeth by the gloss of those Rabbies who inferred from hence, That the Kings of the house of David might set as they prayed in the Sanctuary; for saith he, it is written of the Seraphims and all the host of heaven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shehem gnomedim, That they were standing be∣fore the Lord; And he rather adhereth to those, who reading the word (with a ts••re) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vajeshib & consedit, And he sate before the Lord, thus expounded it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 samach gnatsmo, He confirmed his strength (in praying) or, who read∣ing the word with a Camets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vaiashab, & reversus fuit, And he returned before the Lord, thus expounded it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iashab gnetsmo bithepillah, He converted his strength to Prayer: but he cares not to say, That he sate when he Prayed; for that was a gesture not becoming a Suppli∣cant.

As for standing, though it be a gesture belonging to Prayer as well as Kneeling, yet is it not a gesture of so much piety, and surely it is of far less humility; whereas what hath a wor∣thy Receiver else to do, but wholly to contemplate his Saviours Goodness, and his own unworthiness? The first contemplation will make him labour what he can, to shew his Piety: The second will make him as zealous to shew his Humility: We cannot deny but the Christian is best disposed to receive Christ when he is praying, and for that reason our Church would have us be Praying when we come to receive him; and it is certainly more fitting we should kneel then stand when we are praying; It is an express Article of the Protestants Discipline in France, That the due reverence belonging to the holy Communion be care∣fully maintained, (cap. 12. art. 12.) and upon this ground doth our Church think it fit to maintain kneeling rather then standing at the holy Communion, the better to maintain and to improve that due reverence: In a word, we make that profes∣sion concerning this blessed Sacrament, which the Primitive

Christians made, (as it is recorded by Iustine Martyr, to∣wards the end of his second Apologie) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For we receive not these (ele∣ments,) as common bread, or as common wine; But as by the Word of God, Iesus Christ our Saviour being incarnate, had both flesh and blood for our salvation: So that food, over which the Word that came from God hath prayed and given thanks, (whence our flesh and blood are nourished, after it is changed) we are taught in the flesh and blood of that Incarnate Iesus; [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Incarnati illius Iesu carnem & sanguinem esse edocti sumus:] These words have been much urged both for Transubstantiation, and for Consubstantiation; but since they have been urged to prove both, we may safely conclude they can prove neither; Two proofs are taken from them; The first is, That he saith, we receive it not as common bread; but that proves it is bread, though not common bread: The second, that he saith, The bread is the flesh of the incarnate Jesus, that is such flesh as Christ took in his incarnation: But that proves, it is not flesh under the appearance of bread, or in conjunction with bread; be∣sides he saith, Our flesh and blood are nourished by it; but sure our flesh is nourished by bread, not by the body of Christ, that is only the nourishment of our souls: And yet still, though we embrace neither of these opinions, we do most willingly pro∣fess with that holy Martyr, That we receive these elements, not as common bread, nor as common wine, but as the very flesh and blood of our incarnate Iesus; And therefore we desire to use such reverence in receiving this holy Eucharist▪ as may be suit∣able with this profession; For what Saint Paul said would come to pass among the Corinthians upon a right use of Preaching, will we hope much more come to pass amongst us upon a right use of Administring; If there comes in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report, That God is in you of a Truth, 1 Cor. 14. 24, 25. He is not like to fall on his face, whiles he seeth us either sit or stand: Our outward reverence, if used, may convince and condemn him; if not used, will con∣vince and condemn our selves: For if he seeth us not true wor∣shippers,

he will not think us true Believers: We will there∣fore kneel that we may worship, and we will therefore worship that we may make an Alient a true Believer, and much more shew our selves to be true Believers.

CAP. III. That the Communion of the Church of England, is con∣scionably embraced and retained, by All the people of this Nation, and not rejected, much less renounced by any of them, but against the Rules of Conscience.

SECT. I. Every particular man ought to labour to be of such a Communi∣on, as he is sure is truly Christian, both in Doctrine, and in De∣votion. The Rule whereby to choose such a Christian Communi∣on, the Proofs whereby to maintain it.

THAT man cannot be truly said to believe the Communion of Saints, who doth not labour to make himself one of that Communion; This he cannot attempt without joyning him∣self to those who profess to know and to worship God in Christ; and this he cannot attain, without joyning himself to those who do truly so know, and rightly so worship God.

So that although the Communion of Saints may be sought among all sorts of Christians, yet is it not to be found but only among good Christians, such as are publickly known to be true believers and right worshippers; For Christian Communion is founded both in Doctrine and in Devotion; In Doctrine to make men of one mind, in Devotion to make men of one mouth; And since Doctrine and Devotion are the two integral Parts of

Religion, the one ••anctifying the understanding, the other san∣ctifying the will, (that so Religion may fully do its work, in knitting or binding the whole soul unto God) it is manifest that Christian Communion is founded in Christian Religion; and the truest Christian Communion, in the truest Christian Religion; Accordingly every particular man is bound to joyn himself to that Church which doth profess the truest Christian Religion both in Doctrine and in Devotion, that so he may embrace the truest Christian Communion: And because all Churches do alike magnifie themselves and vilifie others, it is necessary that in the choice of our Christian Communion we observe the Apo∣stles general Axiom, Not he that commendeth himself is appro∣ved, but whom the Lord commendeth, 2 Cor. 10. 18. In the bu∣siness of Religion and of eternal Salvation, we may not rely up∣on our own judgements or the judgements of any other men, but only upon the judgement and approbation of God, who is the Author of Religion, and the Giver of Salvation: Therefore it is not for any man to be of this or that Church because it com∣mendeth it self, but because God commendeth it; And where should we seek, where can we find Gods commendation but in his word? So it is plain I must choose my Church from Gods word, or I can never be sure that God doth commend my choice; and this consideration alone must needs make a conscientious man afraid of choosing that Church for the guide of his Communion, which refuseth to take Gods word for the guide of her Religion. For the Churches power concerning Religion in the Apostles times was but ministerial; and how should it come in our times to be magisterial? For so it is said, Who is Paul? and who is Apollo? but Ministers by whom ye believed, even as the Lord gave to every man? 1 Cor. 3. 5. They are Ministers of your faith, not Lords and Masters of it; Nay in that they are Ministers, it is evi∣dent they cannot be Masters of your Faith; for there is a direct opposition between a Minister and a Master; you are bound to have a special regard to their Ministry, that you may believe, but not to depend or rely upon their authority in your belief: For thus hath Christ our Lord appointed, That your Faith should come by the Churches Ministry, but from his own Au∣thority 〈…〉〈…〉 And therefore you must go to his Church for your Communion, that you may go to himself for your Religion:

Christs Church hath not a co-ordinate authority that she may command with Christ in matters of Religion, (for so she might also command against him) but only a subordinace Authority to command in and for him; in his name, and for his glory; Thus Aristotle (lib. 6. Eth. cap. ult.) ingeniously answereth their objection who would make Prudence to be above Sapience, be∣cause Prudence commandeth Sapience, and he answereth it by this distinction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Illius causa praecipit, non autem illi; Prudence commands for Sapience, but not over her; we are willing to look upon Christs Church as upon the best Prudence in the world, but withall we must look upon Christ himself as the only Sapience, the only true and eter∣nal wisdom, and accordingly say, That the Church com∣mandeth for Christ, but not over him; He that commandeth over another, is certainly his superiour; but he that commandeth for another is not so, but rather his inferiour; As Physick com∣mandeth or prescribeth for health, and therefore in that regard is not superiour but inferiour to health, being made subservient to its recovery or continuance: And if we will not allow this distinction, we must (according to Aristotle) affirm the state or Common-wealth to be above God himself, (for she prescri∣beth his worship) and if we will allow it, we may not deny the Church to be under him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith Ari∣stotle) wherefore if it be absurd in the judgement of a heathen, to allow the civil state a power eminent above, or equal with the false Gods, because she commandeth their worship; Then much more ought it to be absurd in the judgement of a Christian, to allow the Ecclesiastical State a power eminent above, or equal with the true God, meerly upon the ground and reason of the same command.

Yet on the other side, as Prudence ought to prescribe for Sa∣pience, so the Church ought to prescribe for Christ; And as he that neglecteth the particular prescriptions of Prudence, is the further from attaining the general dictates of Sapience; So he that neglecteth the particular directions of Christs Church, is the farther from apprehending the General instructions of Christs Word; I must then take both Christs Word and Christs Church for my guides in the choice of my Christian Communi∣on;

His Word for my guide that I be not guilty of superstiti∣on; His Church for my guide, that I be not guilty of Faction; And having taken these two guides, either I shall meet with no objections from mine own conscience, (and it is no matter what I meet with from other mens tongues) against my Religion, or I shall meet with very good solutions to answer them; As for ex∣ample, Let this be the Catechism concerning my Religion.

Quest. 1. Ʋpon what authority do you profess your Religi∣on?

Answ. Upon the highest authority in heaven and in earth, the authority of God and of his Church; The authority of God; for 'tis consonant to his word as my Rule: The authority of Gods Church; for 'tis consonant to her Practice as my Ex∣ample.

Quest. 2. Do you think that you are bound to ground your Reli∣gion upon this twofold authority?

Answ. I do, especially as to the publick exercise or profession of it; For without the first, I shall have superstition instead of Religion; without the second, I shall have faction instead of Communion.

Quest. 3. How can you prove that your particular Church hath authority from God to order you in the outward exercise of Re∣ligion?

Answ. By the same proofs of the Text, which prove any Church whatsoever to have that authority; For Christs com∣mission to Saint Peter, Feed my sheep, John 20. 16. is by him derived unto other Pastors, Feed the Flock of God, which is among you, 1 Pet. 5. 2. He saith not, Feed that part of my flock which is among you, to help or to assist me, but Feed the Flock of God, to honour and obey him; And he saith, the flock of God which is among you, to shew that the flocks needed no more look abroad for their Pastors, then the Pastors needed look abroad for their flocks, since they were actually one among the other; And yet if the words had been less punctual, they had not been less prevalent; For feed the flock of God, must alike concern all Churches, since no prophesie (or command) of the Scripture, is of any private interpretation, (2 Pet. 1. 20.) and therefore this command must alike concern all Churches.

Quest. 4. What need you look after the Authority of God in the

choice or practice of your Religion, is not his Church allotted you for your only guide?

Answ. No, it is not for my Religion, though it be for my Communion; For if I serve God with a blind obedience, I cannot serve him with my conscience; and that is no other then a blind obedience, to serve him upon anothers, not upon his own command; They that would perswade me to this, should make the ninth Article of the Apostles Creed, the First; and teach me to say, I believe the holy Catholick Church; before I say, I be∣lieve in God the Father, Son and Holy Ghost; For all the world cannot deny, but my belief in God is the only ground of all my Faith, even as my love of God is the only ground of all my obedience: And since all Religion consists in faith and obedi∣ence, well I may look upon my Church as the conveyance, but I must look upon God only, as the Donor and Giver, or the Author of my Religion.

SECT. II. That the Communion of the Church of England is truly Christi∣an, in Doctrine free from Heresie, and from the necessary cause thereof, a false ground or foundation of Faith; that is, Belie∣ving upon the Authority of man instead of God.

I had little Reason, and should have less Religion to be true to my Church, if my Church were not true to my Saviour, the eternal Truth: Therefore I must needs acquit my Church from Heresie, that I may keep my self from Apostasie; For if she hath fallen away from Christ, I might lawfully fall away from her; at least internally by with-drawing my affection, which ought to be fixed upon Gods Truth, if not externally, by with-drawing my person, which ought not to disturb the Churches Peace. Let me see then how my Church hath kept Gods Truth, that I may learn how to keep my Church: And herein I cannot but perswade my self, that what our blessed Sa∣viour once spake to those Jews which believed on him, he still speaketh to us Christians who profess the same belief, If ye con∣tinue

in my word, then are ye my Disciples indeed; And ye shall know the Truth, and the Truth shall make you free, John 8. 31, 32. And by the rule of contraries, If we con∣tinue not in his word, then are we not his Disciples in deed, but only in shew, and we shall not know the Truth, and the Truth shall not make us free: Therefore no Church can boast of being his Disciple, which doth not continue in his Word, that she may continue in his Truth: And in this respect I cannot but continue in my Church, that I may continue both in his Word and in his Truth, because I see she hath continued in both; so that the Truth which hath made her free, hath made me a bondman; for I am not free to go from the Church, whiles she is free by coming to, and abiding in the Truth; I must be contented to lose my Liber∣ty, that I may keep my Piety, wherein though I have a seeming loss, yet I have a real gain, even the gain of god∣liness, which is great gain in this world by sanctifying the soul, but greater in the next by saving it: And this is according to our blessed Saviours Prayer, Sanctifie them through thy Truth, thy word is Truth, John 17. 17. The same is the Holy Religion to sanctifie us, which is the True Religion to save us; The sanctification it hath from Gods Truth, the Truth it hath from Gods Word; and consequent∣ly a Religion that is not built upon Gods Word, can neither have Sanctification, nor Truth; This is the only certain and infallible foundation of the Catholick Faith, according to that of Saint Paul, Ye are of the houshold of God, and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone, Eph. 2. 19, 20. Ʋpon the foundation of the Apostles and Prophets; that is, up∣on the Old and New Testament, Supra novum & vetus Testamentum, as saith Saint Ambrose; And Epiphanius doth in effect give the same gloss, in saying, That our blessed Saviour is called the chief corner-stone, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Because he did bind as it were in one knot both the People and the Truths of the Old and New Testament; so that we must have the holy Scriptures for our foundation, or we cannot have our Saviour Christ for the chief corner∣stone

of our building. The same Epiphanius tels us, that our bles∣sed Saviour was therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mag∣ni consilii Angelus, (for so the Seventy have rendred that Text, Isa. 9. 6.) The Angel of the great Counsel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) Epiph. in H••r. Arian.) because he declared the will of his Father unto men: And sure we must go to the Holy Scriptures if we desire to find that declara∣tion: Nay indeed Aquinas also w••tnesseth the same in saying that tis most proper for Divinity to argue from authority, (and not from reason,) because she hath all her principles from Re∣velation; Argumentari ex authoritate est maximè propri∣um hujus Doctrine, eo quod principia hujus Doctrinae per re∣velationem habentur: (in 1. par. qu. 1. ar. 8. ad. 2.) And least we should doubt where to look for that Revelation, and consequently for that authority from which we ought to ar∣gue, he tels us presently after we must look for it from the Apostles and Prophets, in the Canonical Scriptures, and from no body else. Innititur fides nostra revelationi Apostolis & Prophe∣tis factae, qui Canonicos libros scripserunt; non autem revelatio∣ni, siqua fuit aliis doctoribus facta: Our faith relyeth upon the revelation that was made to the Apostles and Prophets who writ the Canonical Scriptures, and not upon any Revelation made be∣fore or since to any other Doctor whatsoever; And he proves his assertion from Saint Augustine in an Epistle to Saint Hie∣rom, wherein he saith thus, Solis enim scripturarum libris qui Canonici appellantur, didici hunc honorem deferre ut nullum au∣ctorem eorum in scribendo errasse aliquid firmissime credam; Alios autem ita lego, ut quantalibet sanctitate doctrinaque praepolleant, non ideo verum putem quod ipsi ita senserunt vel scripserunt: I have learned to give this honour only to the Canonical Books of the Holy Scriptures, that I firmly believe the Authors of those books to have erred in nothing: But as for other Authours, though of never so great learning and piety, yet I do not think the Doctrine true, because they have writ it: I will add but one more Testimony, and that shall be from Gratian himself, the Father of the Canonists, who in the second part of the Decree, (cause 8. quest. 1. cap ult.) citeth these words out of reverend Bede, Quibus in sacris literis una est credendi pariter & Vivendi regula praescripta, To whom in the Holy Scripture there is prescribed

one rule, both of believing and of living; (Quibus to whom) he means to Clergy-men and to Lay-men, though the gloss is plea∣sed to add, Laicis tamen sufficit Pictura pro Doctrina, Pictures may suffice for Lay-mens Books.

Tis to no purpose to cite moreover the authority of Coun∣cils; for sure School-men, Fathers and Canonists are enough to out-weigh a few later Jesuites, who would sain have us go to man rather then to God for the foundation of our Faith; In controversiis Religionis, ultimum judicium est summi Pontificis, saith Bellarmine, lib. 4. de Pontif. cap. 1. §. Sed nec. In con∣troversies of Religion the last Judgement belongs to the Pope; And again, Solum Petrum Christus vocavit Petram & fundamentum, non Petrum cum Concilio; ex quo apparet totam firmitatem Con∣ciliorum esse à Pontifice non partim à Pontifice, partim à Conci∣lio, ib. c 3. §. Contra. Our blessed Saviour called Peter alone a Rock, and a foundation; not Peter with a Council; From whence it is evident that the whole validity of Councils (and by con••equent of the Catholick Church,) is wholly from the Pope, not partly from the Pope, and partly from a Council.

If the Council of Constance and of Basil had been of this be∣lief, the contrary would never have been defined for a Catholick verity; Veritas de potestate Concilii generalis universalem Ecclesiam repraesentantis, supra Papam & quemlibet alterum, declarata per Constantiense & hoc Basiliense generalia Concilia, est veritas fidei Catholicae; (Consil. Basil. sess. 33.) This truth declared by the general Councils of Constance and Basil, of the power of a general Council, representing the universal Church, above the Pope, or any other, is a truth belonging to the Catholick Faith; To which they add this for a second, That the Pope cannot dissolve or remove a General Council without their own consents; and after that bring in this for a third verity of the Catholick faith, Veritatibus duabus praedictis pertinaciter repu••¦nans, est censendus Haereticus; He that pertinaciously opposeth the two former verities, is to be accounted an Heretick: Which their three Catholick verities are again repeated in the thirty eighth Session; and in the fortieth Session Pope Foelix upon his knees takes a solemn Oath to maintain the decrees of these two, as well as of the other general Councils; and after he hath so done, subscribes the same Oath with his own hand, offereth

it upon the Holy Altar, and promiseth to take it again in the first publick Consistory that he should hold, sc. (at Rome with the Cardinals;) Hanc autem professionem mea manu subscripsi, & tibi omnipoten••i Deo, cui in die tremendi judicii redditurus sum de hoc & aliis meis operibus rationem, pura mente super Altare offero, quam in primo publico consistorio solenniter repetam; (Concil. Basil. sess. 40.) I made this digression only to shew, That unless the Holy Scriptures be taken for the foundation of our faith, we are like to have none; For a general Coun∣cil is not this foundation, saith Bellarmine; The Pope is not say these two Councils, and the Pope himself swears on their side; So Bellarmine defines against the Councils, the Councils define against the Pope, and the Pope not only defines, but also swears against himself: And we conceive that Saint Paul defined against them all, when he said, He that glorieth, let him glo∣ry in the Lord, 1 Cor. 1. 31. and again, That your faith should not stand in the wisdom of men, but in the power of God, 1 Cor. 2. 5. Tis only Gods truth which can be the foundation of our faith: whether propounded by the Scriptures or by the Church: as saith Aquinas, Formale objectum Fidei est veri∣tas prima, secundum quod manifestatur in Scripturis sacris & Doctrina Ecclesiae, quae procedit ex veritate prima; The for∣mal object of faith is the first truth, according as it is manifested in the holy Scriptures, and in the doctrine of the Church, which proceedeth from the first truth: He is willing to take in the Church, but he is not willing to leave out the Scriptures, nay indeed he preferreth the Scriptures above the Church, in the manifestation of Gods truth, when he saith, Doctrina Ecclesiae quae procedit ex veritate prima in Scripturis sacris manifestata; (22ae. qu. 5. art. 3. c.) The Doctrine of the Church which proceedeth from the first truth manifested in the holy Scriptures. So that according to Aquinas Gods truth first cometh to the Scriptures, & from them to the Church; That truth the Scriptures propound to the Church by way of definition; That same truth the Church propoundeth to us by way of declaration: Shall we think the declaration may overthrow the definition of truth, or the Church may overthrow the Scripture? This were in effect to allow that we as Christians, do glory in men more then in God, and that our faith in Christ doth more stand in

the wisdom of man, then in the power of God; Such a foundati∣on of faith as this, which relyes upon man, is laid upon the sand, or upon grass; For all flesh is grass; But the foundation of faith which relyes upon the Scriptures, is laid upon a Rock; The word of the Lord endureth for ever, and this is the word, which by the Gospel is preached unto you, 1 Pet. 1. 24, 25. This foundation which is laid upon Gods word, is as firm and as infallible as God himself, for all Scripture is given by inspiration of God, (2. Tim. 3. 16.) And this is the foundation of our faith, not as Protestants, but as Christians; we vindicate it as Protestants, but we hold it as Christians; For no Christian Church or Council did lay any other foundation of faith, before that unhappy Council of Trent, which began not till the year of our Lord 1545. and ended not till the year 1563. All the cavils that have been raised against the holy Scriptures, have been raised since that time, to the great dishonour of Christ, the great distur∣bance of Christendom, the great discontent of good Christians, & the great disadvantage of the Christian Faith: For the founda∣tion cannot possibly give that firmness to the building, which is not in it self: therefore there cannot be a greater disadvantage to the Christian Faith, then to ground it upon an infirm and an unsure foundation: And such a foundation is the word of man, instead of the word of God: For he that believeth the most Divine truths only upon humane authority, can have but an humane, an infirm, an uncertain Faith: Therefore Divine truths must be believed upon Divine authority, that we may have a Divine faith concerning them: For tis absurd in Rea∣son, impious in Religion, to have but a humane faith of Divine Truths: because the habit and act are infinitely unproportio∣nable to the Object: For there may be a twofold errour in our faith; the one materially, when we believe what God hath not revealed, And so they only are erroneous in the faith, who believe falsities or uncertainties: The other formally, when we believe what God hath revealed, but not upon the autho∣rity of his revelation, and so they also may be erroneous in the faith, who believe the most sure and certain Truths: The ready way to avoid both these errors, is, to take the written word of God for the foundation of our faith: wherein we are sure to meet with Gods truth or verity for the matter of our

belief, and with Gods Authority or Testimony for the cause of our believing: And since our Church teacheth this and no other faith, no man can say she is guilty of Heresie, that will not make himself guilty of Blasphemy.

For the Communion of our Church is free from Heresie, not only Materially, in that she believes no untruths or uncertain∣ties, but also Formally, in that she believeth Gods truths upon Gods own authority: So that to call such a faith Heresie, which is wholly of God, and through God, must needs be blasphemy: For my part, I confess that I do not see how I can be sufficiently thankful to God for making me a member of such a Communi∣on, and therefore am sure I cannot be too zealous for it, nor too constant in it; A Communion which neither hath Heresie in the Doctrine of faith, nor the cause of Heresie in the foundation of faith: And truly to be rid of Heresie, in its self and in its cause, are both very great blessing; but yet the latter is the greater of the two: For a true reason of believing, which rids us from He∣resie in its cause, may partly excuse even a falsity in the belief, when a man believes what is not true, because he thinks God hath revealed it; But a false reason of believing▪ can scarce justi∣fie a truth in the belief, when a man believes what is true, but not upon the authority of Gods revelation; The one desires to be a true believer in a false article, the other resolves to be a false be∣liever in a true article of faith: The one in the cause of his faith believes the truth, whilst in the doctrine of it, he believes an er∣rour; the other in the cause of his faith believes an errour, (for every man is a lyar, and▪ may suggest a lye) whilst in the Doctrine of it, he believes a truth; the one in the uprightness of his heart cleaves to God, when in his mouth he departs from him; the other in the perversness of his heart departs from God, when in his lips he draws neer unto him: The uprightness of heart makes the one a true man in his errour, as S. Cyprian in his false Tenent of rebaptiz ation; the perversness of▪ heart makes the other a false man in his truth; as Tertullian in any true doctrine which he maintained, after he attributed more to Montanus then to the Holy Ghost: A faith which is unsound in its Doctrine, but sound in its foundation, is so explicitely false in its profes∣sion, as that tis implicitely true in its affection▪ and the truth which is in its affection may recover, must restrain the untruth

which is in its profession: So that such a man may say with Saint Augustine, Errare possum, Haereticus esse nolo, I may be erro∣neous, I will not be an Heretick; but a faith which is unsound in its foundation, though it be sound in Doctrine, is so explicite∣ly true in its profession, as that tis implicitely false in its affection, & the falseness which is in its affection, may destroy, must diminish the truth which is in its profession; so that we may justly say of such a man, he may not be erroneous, and yet he must be an Heretick, because he believes truth not upon the authority of the first truth, but upon that authority which may teach him a lye instead of truth; that is upon that authority which is not in fal∣lible, and therefore must beget in him a fallible, may beget in him a false faith.

SECT. III. That the communion of the Church of England is truly Christian in devotion, free from impiety, either by corrupt Invocation, or Adoration.

THE choice as well as the Duty of Religion being enjoined in the three first commandments, concerning its internal acts in the first, concerning its external reverence in the second, concerning its external profession in the third, and the choice as well as the Duty of communion being enjoyned in the fourth Commandment, tis evident that every man is bound first to make choice of his Religion, then of his Communion; first to make sure that his worship of God be true and right, before he communicate in the publick exercise of that worship: This is the Method Saint Paul commended in the Macedonians, and therefore commandeth in us, saying, They first gave their own selves to the Lord, and unto us by the will of God, 2 Cor. 8. 5. They gave themselves first to the Lord in the choice of their Religion, then to us (his Church) in the choice of their Com∣munion; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Saint Chrysostome, fulfilling the Laws of God, and also by charity being linked and joyned to us: So that in his gloss, the faith is before the charity, the Law of Religion

before the bond of Communion; And so he explaineth these words by the will of God, to shew they gave themselves unto him, not for his own sake, but for Gods sake, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They gave them∣selves to us not through any humane affection, but for the Divine command; therein following Gods will, not their own; If this were the Method they observed in giving of their substance, then much more in giving of their souls; they gave themselves first to God, then to his Church; so must we; And consequently we must be sure the Communion of our Church is truly Chri∣stian in devotion, (as well as in Doctrine,) that we may give our selves to our Church, and conscionably joyn in her Com∣munion; And when we are sure of this, we must give our selves to our Church and to her Communion, by the will of God: For it is the will of God, that we should keep his Commandments in that order which he hath given them, and consequently nothing but the apparent breach of the three first Commandments concerning Religion can enervate the obliga∣tion of the fourth concerning Communion, or of the fifth con∣cerning Obedience.

And I am clearly bound to my Church, both by the fourth Commandment to embrace her Communion, and by the fifth Commandment, to obey her authority, unless I can prove that she hath disobeyed God in setting up a false Religion, against the three first Commandments: For truly there can scarce be a false (or superstitious) publick worship without the united breach of all the three first Commandments; for what prayer is against the first Commandment in the Object invocated, is against the second Commandment in the gesture accompanying, against the third, in the words expressing that invocation: For as with the heart man believeth according to the first, so with the body man worshippeth according to the second, and with the tongue man confesseth according to the third Commandment; Where∣fore if the faith be false, the adoration and the confession can∣not be true; As for example, in that prayer to the blessed Vir∣gin, Tuspes certa miserorum, Verè mater orphanorum, Tu le∣vamen oppressorum, medicamen infirmorum, Omnibus es Omnia; Te rogamus voto pari, laude digna singulari, ut errantes in hoc mari, nos in portu salutari, T••asistat gratia, Amen: (Se∣quentia

in conceptione B. Mariae.) There is a false faith in be∣lieving that of the blessed Virgin which is true only of God; particularly, that she is all in all, which the Apostle peculiar∣ly saith of God, 1 Cor. 15. 28. and reason it self bids us say of him only; for what is it to be all in all, but to be wisdom, righteousness, sanctification, redemption and salvation, which are the immediate effects or effluencies and emanations of om∣nisciency, omnipotency and al-sufficiency? And as there is in this superstitious prayer a false faith against the first, so there is also a false adoration against the second, a false profession against the third Commandment; and we can do no less in right to Religion, then charge such prayers as these both with idolatry and with blasphemy; and till those that use them can justifie their Religion, (and tis palpable from their very composures, such prayers have been of no long use in the Church,) they cannot in justice claim our Communion; Therefore it is a singular blessing which we enjoy, that we have no other object of our publick prayers, but God alone, in whom we may & must believe as our Almighty Creator, and Al-merciful Saviour; for there is no other way to keep us from idolatry and from blasphemy in pray∣ing, since the Apostles question is so propounded, as to be declared unanswerable: How shall they call on him, in whom they have not believed? Rom. 10. 14. Where it is evident that faith is made the only ground of invocation, and consequently since we can believe only in God, we ought to pray only to God: For when the Apostle speaks only of God, saying, The same Lord over all, is rich unto all that call upon him; for who∣soever shall call upon the name of the Lord shall be saved: How then shall they call upon him, in whom they have not believed? tis rather for Sophisters then for Divines, to bring in the Saints as his fel∣low-sharers, either in the faith or in the invocation, unless we could also bring them in to be his fellow-sharers in the Lord∣ship; for because men have faith in God as Lord over all, and as rich unto all that call upon him, that is, because they believe in his Almighty power and in his all-saving mercy, therefore it is that they make their prayers unto him: And since they cannot believe in the Saints as such Almighty and All-saving Lords, they may not call upon them, or pray unto them; suo modo credere, will not serve the turn, it must be omni modo

For why not as well say, I may have a Saint or Angel after some sort for my God, though God himself hath said, Thou shalt have no other Gods but me, as say, I may after some sort believe in a Saint or Angel, since the Text saith plainly, have faith in God, Mar. 11. 22. and again, Abraham believed God, & it was counted to him for righteousness, Rom. 4. 3. and again, To him that worketh not, but believeth on him that justifieth the ungod∣ly, his faith is counted for righteousness, Rom. 4. 5. Can any Saint or Angel justifie a sinner? and why should I have faith in him, if I cannot have Justistcation from him? and again, Abraham was strong in faith, giving glory to God, Rom. 4. 20. Ought any Saint or Angel to have that glory which is proper only to God? And what glory is proper only to God, but for a man to be∣lieve in him, as the first Truth, and to put his whole trust in him, as the chiefest good? We must degrade faith, and suffer it no longer to be a Theological Vertue, if it may have any other but only God for its object; And the like also may be said of Prayer; We must deny that to be an elicite act of the under∣standing apprehending Gods infinity, and make it only a little lip-labour, before we can bring it down so low as to befit a Saint or Angel; For mental prayer, which is only in the heart, (with∣out which the Verbal is no more then an empty sound) is in vain offered up to any but only to him that is the searcher of Hearts: And he that saith, Give me thy Heart, hath not said, Give another thy Tongue, when it expresseth the elevation or lifting up of thy heart: Sancte Petre miserere mei, salva me, aperi mihi aditum coeli; and that Prayer to the blessed Virgin, Tu nos ab hoste protege, & hora mortis suscipe, (and the like) if spoken only in the heart, are spoken surely in vain, for they know not our hearts, and are moreover spoken in sin, because they know them not. So the very sense of the prayer is wicked, because it supposeth a man a God; And how then can any Divine excuse the words from wickedness, whereby alone we are able to judge of the sense? Yet Bellarmine hath found out an excuse for them, saying, Non agitur de verbis, sed de sensu verborum; nam quantum ad verba, licet dicere Sancte Petre miserere mei, salva me; Item, Da mihi sanitatem corporis, da patientiam, &c. Dummodo intelliga∣mus Salva me & miserere mei, orando pro me, Da mihi hoc & il∣lud

tuis precibus & meritis, (lib. 1. de beatitudine sanctorum, cap. 17.) 'Tis no matter for the words of the Prayers, so as the sense be right; For in words we may say, O Saint Peter, have mercy upon me and save me, as long as our meaning is, save me and have mercy upon me by praying for me, or, O Saint Peter give me health or patience, &c. as long as our meaning is, give it me by thy prayers and merits▪ If this Interpretation may be allowed to add new words, that we may make a new sense, farewell to Aristotles Book De Interpretatione; for only he that is the prolo∣cutor, can be the Interpreter; we must overthrow the ground of all reason to make good sense out of bad words. Conceptus sunt signa verum, verba conceptuum, is the first ground in Logick, Conceits or apprehensions are the expresses of things, as words are of conceits or apprehensions: Take away this ground, and take away the use of all Logick, and consequently the exercise of Reason: for if a mans speech be other then his meaning, how shall another understand him? If his meaning be other then the thing, how shall he understand himself? Nay we must overthrow the ground of all Religion▪ as far as 'tis expressed in words, to make hese and the like good Prayers; For Religion, as far as 'tis expressed in words, is regulated by the third Com∣mandment, that bids us not take the name of the Lord our God in vain, in the manner of our speaking, meddles not with our thinking, or with our meaning; so that if the manner of our speaking be faulty when we pray, we do take the name of God in vain, or there is no obligation, there can be no violation of the third Commandment: Who can meet with such elusions as these in matters of Religion, and not be moved out of the zeal of godliness to exclaim with the Prophet, Hear ye now, O House, not of David, but of Goliah, Is it a small thing for you to weary men, but will you weary my God also? Isa. 7. 13. Is it not enough and too much, that ye teach us to equivocate with men, but will ye also teach us to equivocate with our God? Will ye at the same time maintain a Liturgie, and set up a Di∣rectory; a Liturgie in words, but a Directory in sense? Your Liturgie is, O Saint Mary, O Saint Peter, give me health and salvation; But your Directory is, O Lord help me, O Lord save me; or is this Catholick in you, to have your Directory better then your Liturgie? your meaning better then your

words? your intention better then your expression? or is it fitting if it were possible, for men to say in words, and unsay in sense the same things, especially in their prayers, and not palpably col∣lude with God and men? And what have we done else but re∣formed that in words, which you your selves do reform in sense? and why then do you so uncessantly revile, so unconscionably oppose our Reformation? Is it not affected Atheism not to re∣form what is really superstitious, as it is abominable blasphemie to call that superstition which is indeed true Religion? May any Christian abjure and renounce such Prayers, as the Spirit of God hath taught, and the Son of God doth assist, without abjuring and renouncing God himself? Is not this indeed the most dreadful and most formidable kind of abjuration that ever was, to abjure the intercession of God the Son, and the Com∣munion of God the Holy Ghost? or is it lawful to deal with a true Christian form of Prayer, as the Jews did with Christ, who when Pilate said, Why, what evil hath he done? cryed out so much the more exceedingly, Crucifie him, Mar. 15. 14. We dare not think of wishing an Interdict upon Religion; for that is to crucifie Christ; but we are bound to wish an Interdict upon Idolatry and Blasphemy; for that is to crucifie the two thieves, which rob God of his honour, and Gods Church of her Truth and Peace; For I ask seriously of any Christian and Conscien∣tious Divine, who cares either for Christianity or for Consci∣ence, May we blaspheme God with our mouthes, and say, That we honour him in our hearts, and think thereby to excuse our blasphemie? May we invocate the creature as the Creator, in our prayers, and say, we mean the Creator, and think there∣by to excuse our Idolatry? Doth it not indeed concern our Religion to be truly Christian in words as well as in sense, that if there came in one unlearned, he may be convinced of all, he may be judged of all, and falling down on his face, may worship God? 1 Cor. 14. 24, 25. and not worship the Saints in word, and say, He worships God in sense: This is the unhappiness of those who are obliged to a superstitious form of publick wor∣ship; if they mean as they speak, they are guilty of Idolatry and of Blasphemie; if they do not mean as they speak, they are guilty of falsness and of hypocrisie: So necessary was it for our Church to reform the Liturgie in those Prayers which were

directed to the Saints instead of God▪ And so happy are we (if at least we know our own happiness) who do enjoy the be∣nefit of that Reformation.

For surely it is no more lawful to honour him as God who is not God, then it is not to honour him as God, who is so: 'Tis one proof of the Deity of the Holy Ghost that he hath a Tem∣ple, 1 Cor. 6. 19. And since the worship is greater then the Temple, How shall we worship any that is not God? Francis∣cus Davidis was justly condemned for denying the Divinity of Christ, because he denyed his Invocation; and how then can we bestow Invocation upon the Saints, and not acknowledge their Divinity?

Doubtless, though they are Gods nearest and dearest friends, yet such honour (to them) is too great to be due; And since it is not due, because they are his friends, we may be sure it is not acceptable; So that if there were no other argument but this alone, to prove that the Saints do not hear them that pray, this were enough to prove it, That they do not openly reject and reprove their prayers; for else without doubt they would say now, as the Angel did heretofore, See thou do it not, for I am thy fellow-servant; worship God, Rev. 19. 10. & 22. 9. The rea∣son is plain and undenyable, for I am thy fellow-servant, and must exclude Saints and Angels both alike out of our Litur∣gies.

Thus doth Justine Martyr describe the worship which was professed and practised by the Primitive Christians, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Apol. 2. We worship God the Creator of the universe in the first, and his Son in the second place, and his Prophetical Spirit in the third; No mention at all of Saints or Angels to be worshipped in any place; much less to come in before the Holy Ghost, as by a false comma upon the same authors words, not two leaves before, Bellarmine would prove the Angels were antiently worshipped; the words are these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; We reverence and wor∣ship the true God, and his Son, which came from him, and taught us these things, and the Host of the good Angels, and also the Pro∣phetical

Spirit; The meaning of the Martyr is this, That they worshipped God the Father, Son, and Holy Ghost; only he de∣scribes the Son more at large, as one who had revealed his Fa∣thers will, and made known the Hoast of Angels amongst other his Revelations; but the Jesuite by a comma parting the Hoast of Angels, from the things revealed, reckons them up as things worshipped, which comma we may not allow, (though it be now in the Paris Edition.) First because it is absolutely against the fore-cited place, which saith, the Holy Ghost was worshipped in the third place, viz. with the Father and the Son, whereas if the Angels may step in before him, he must be contented with the fourth place. Secondly, Because it is an Article of our Chri∣stian Faith, that the Ʋnity in Trinity, and Trinity in Ʋnity is to be worshipped: but if the Angels may step in before the Holy Ghost, we must say, not the Trinity in Ʋnity, but the Qua∣ternity in Community is to be worshipped. Thirdly, Because this exposition supposeth the blessed Martyr to prefer the Angels be∣fore, if not above God the Holy Ghost, which were to ex∣punge him out of the Catalogue of the Fathers, and leave him among the grossest Hereticks; whereas on the contrary, he is so far from asserting the worship of Angels, That in his Dia∣logue with Trypho the Jew, He proves the Angel which appeared to Lot was indeed the Son of God, because Lot worshipped him; which proof had been nothing worth, had he thought it lawful to worship Angels. 4. Because the Greek Text will not bear this comma, without some confusion in the words, and more in the sense, which the Latine interpreter well observing, hath thus rendred the place, Verum hunc ipsum (so Deum Patrem) & qui ab eo venit, atque iste nos & bonorum Angelorum exercitum docuit, Filium & Spiritum Propheticum colimus & adoramus. Fifthly, If the comma should be allowed, yet would it not ju∣stifie Bellarmines conclusion, for he maketh this Inference from it, That some kind of worship greater then Civil, less then Divine, is due to Angels; whereas if they be indeed to be worshipped by vertue of this quotation, They have equal worship with God the Father and the Son, and they must have it before God the Holy Ghost.

I will not here insist upon arguments from the uncertain∣ty of this worship, because I meet with too too many from

the Impiety of it: 'Tis uncertain whether all that are cannonized are Saints: wherefore it may be imprudent, but tis certain they are not Gods: wherefore it must be impious to offer up our Prayers unto them; For that is a spiritual sacrifice which is due only unto God: Haec est Christiana Religio ut colatur unus Deus, quia non facit animan•• beatam nisi unus Deus, saith Saint Augustine, (Tract. 23. in Evang. Johan.) This is the Christi∣an Religion that we worship one God, because none can make the soul blessed but only God; None else made the soul but only God, therefore none else may have the homage of the soul; none else can make the soul blessed, therefore to none else should be the desire of the soul: So saith the Prophet Isaiah, O Lord, we have waited for thee, the desire of our soul is to thy name, and to the re∣membrance of thee; with my soul have I desired thee in the night, yea, with my Spirit within me will I seek thee early, Isa. 26. 8, 9. Till I can (in my Prayers) have too much desire of my soul for thee, I may not bestow the least part of that desire away from thee: All the desire of my soul is to thy name and to the remembrance of thee, yet can I not glorifie thy name as I ought, nor remember thee as I would; yea though with my soul I have desired thee in the night, and with my spirit within me I seek thee early, yet have I not so great desires in my soul, as I have defects in my desires; All the desire of my soul and of my spirit is too little for my God; I have none to spare for any else, and if I had, yet might I not give it, unless I had something greater then it, to give unto my God▪ This is the sin which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iniquitas judicata vel judicantis, digna quae à judicibus puniatur; An iniquity to be punished by the Judge; for a man to give that honour to the creature which is due only to the Creator: for it is in effect to deny the God that is above; For I should have denyed the God that is above, Iob 31. 28. The earnest longings of my soul to converse with God in the actions of holy Religion, are the best preparative for my soul to con∣verse with him in the fruition of a blessed immortality; my Re∣ligion must reach him, or his blessedness will not reach me: Tis not conversing with Saints or Angels can give my soul a true gust of eternal blessedness, and much less a happy enjoyment of it: I should be loth to mispend my time upon so barren, so unfruitful a Religion, and much less to hazard my eternity up∣on

it: The Heathen Philosopher Hierocles could say, It was the work of wisdom To make a God out of a man as far as was pos∣sible, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;] The Christian Divine may not say less of Religion, which is the only true wis∣dom; Tis its work to transform a man into God; uniting the understanding to him by faith and contemplation, uniting the will to him by charity and affection; Thus saith the Apostle, We all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3. 18. In which words are briefly described both the work of Religion, and the power of it: The work of Religion, is, with open face to behold, as in a glass, the glory of the Lord; for the soul cannot well fix its eye, (and much less its love) upon any inferiour glory; The Power of Religion is to change us into the same image of the Lord, from glory to glory, even as by the Spirit of the Lord; for it is only the love and the spirit of the Lord which can change the soul from glory to glo∣ry; the love of the Lord working that change formally, the Spirit of the Lord working that change efficiently upon the soul, from glory to glory, that is, from the glory of Religion, to the glory of Fruition; from the glory of Holiness, to the glory of Happiness; from the glory of knowing and loving God, to the glory of possessing and enjoying him: This being the work of Religion, to behold the glory of the Lord, I dare look on nothing as Religion which doth not that work: This being the power of Religion, to change the soul into that glory, I dare not be of that Religion which hath not that power; Let those that please behold the glory of the creature, instead of the Creator, they will not find it sufficient to content, much less to change their souls; I desire a Religion which may change me into the image of the Lord; and sure I am that Religion must teach me to behold his face, which will change me into his image; for no other can have the assistance of his Spirit, and therefore no other can have the power to work this change.

This is the great blessing I have received from God by this his now distressed Church, That I have been called to the Ve∣rity of his Religion; nor do I see how I can thankfully embrace, and dutifully obey this Call, but only by persisting in the Ʋnity of her Communion; Such a Communion as joyns me with the

Saints, (whether they be Angels or men, in the manner of my worshipping) not as joyns the Saints or Angels with God in the equality of worshp: The Pater noster as it was used here∣tofore in the private devotions of English Papists, allowed not this practice; for therein this was the first Petition, Hallowed be thy name among men on earth, as it is among Angels in heaven; The second this, O Father, let thy Kingdom come, and reign among us men on earth, as thou reignest among thy Angels in hea∣ven; The third this, Make us to fulfill thy will here on earth, as thy Angels do in heaven: Now Prayer being the actual hal∣lowing of Gods name, the exercising of his Kingdom, the ful∣filling of his will, must be directed only unto God, unless we will plainly thwart these three Petitions, and resolve to do these three Duties otherwise then the Angels do in heaven; For without doubt they fix their contemplation only on God, and place their Fruition only in him: And so doth our Church in all her Prayers, first teaching us to contemplate God as the first truth, that we may pray with knowledge and understand∣ing; then to enjoy him as the chiefest good, that we may pray with zeal and affection: ex. gr. O God from whom all holy de∣sires, all good counsels, and all just works do proceed; theres the contemplation of God to enlighten the understanding; Give unto thy servants that Peace which this world cannot give, that both our hearts may be set to obey thy Commandments, and also that by thee we being defended from the fear of our enemies, may pass our time in rest and quietness; there's the fruition of God to in∣flame the will and affections: The soul cannot have this Fruiti∣on without having that contemplation; and therefore they who teach and enjoyn Prayers to any but to God, are in truth injurious to the very contentation, and much more to the salva∣tion of souls.

SECT. IV. That the Communion of the Church of England obligeth those in conscience, who are members of that Church, to retain it; and not to reject it, much less to renounce it: by no less then five Commandments of the Decalogue.

IT having been declared that the Communion of the Church of England is founded in the Truth of Religion, It cannot be reasonably denyed but that even her enemies are bound to her internal, and much more her sons are bound to her external Com∣munion: And that both are also bound in conscience, because Religion will not be contented with a lesser obligation: The Doctrine being from God which we profess, and the Devotion being from God which we practise; All Christians that live at never so great a distance from us, are bound to believe our Do∣ctrine, and to love our Devotion, and thats enough to consti∣tute an internal Communion; But those Christians who live amongst us, are also bound to profess our Doctrine, and to practise our Devotion, and consequently are not only obliged to our internal, but also to our external Communion: And this obligation is so great as to reach the very Conscience, and so strong as to bind it; For where Religion binds the conscience by vertue of the three first Commandments, there Communion must needs bind the Conscience by vertue of the fourth Com∣mandment; that not only every man in private, but also all men in publick may glorifie God in Heart, and Body, and Words, and Works; This being the undoubted End for which God insti∣tuted the Sabbath, and therefore the undoubted Duty which belongs to its institution. And this would God have the mean∣est of his people know and practise, and accordingly put the Psalms concerning it into an Alphabetical method, that they might be the more diligently observed, and the more easily re∣membred by all the Jews: as for example, the 111. Psalm is written Alphabetically, the whole argument whereof is nothing else, but the Praise of God for his works of Creation, Preser∣vation, Redemption, and teacheth us to praise him not only pri∣vately

in our own houses, but also publickly in his, for so it is said, ver. 1. I will give thanks unto the Lord with my whole heart, secretly among the faithful, (that is according to the duty of Religion in the three first Commandments,) and in the Congre∣gation (that is openly among the faithful, according to the duty of Communion in the fourth Commandment:) so also the hundred forty and fifth is written Alphabetically, which is so properly a Psalm of praise, that the Title of it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Te∣hillah, Laus, because it is nothing else but the praise of God: whence the Jews called him a son of the world to come, who did every day say this Psalm not only with his mouth, but also with his heart; And this Psalm is not contented with private praises, I will magnifie thee O God my King, and I will praise thy name for ever and ever, ver. 1. but requireth also publick praises, so that men shall speak of the might of thy marvellous acts, ver. 6. and all thy works praise thee O Lord, and thy Saints give thanks unto thee, ver. 10. The private praise is according to the du∣ty of Religion in the three first; the publick praise is accord∣ing to the duty of Communion in the fourth Commandment. Wherefore since the fourth Commandment presupposeth the three former in its observation, it can do no less then pre∣suppose them also in its obligation, so that a true and right pub∣lick worship of Almighty God obligeth all to come who are cal∣led to it, by no less then four of Gods own Commandments; and we may be sure that our blessed Saviour who will condemn us at the last day or our wilfull omissions of any one Commandment belonging to the second, will much more condemn us for our wilful omissions of all the Commandments belonging to the First Table: If he will say, Depart ye cursed into everlasting fire, be∣cause ye gave me no meat, ye gave me no drink, then much more because ye gave me no honour, ye gave me no praise: If because ye took me not into your houses, then much more because ye took me not into your hearts; If because ye cloathed me not, then much more because ye glorified me not; If because ye vi∣sited me not in the prison, then much more because ye visited me not in the Temple; Thus we have as much obligation up∣on the conscience as can be from the first Table of the Decalogue, to keep Communion with our Church in the publick worship of God, because she inviteth us to nothing but what is our indis∣putable and indispensable duty towards God, even to profess

our belief in him, our fear of him, our love to him, with all our heart, with all our mind, and with all our soul, and to pra∣ctice what we profess by giving him thanks, by calling upon him, by honouring his holy Name and his Word, and by ser∣ving him truly all the days of our life; And we have also as much obligation upon the conscience as well can be from the second Table of the Decalogue, to keep Communion with our Church in the same publick worship of Almighty God: I speak of such obligations as arise from the order and relation of man to his neighbour, which all flow from the fifth Command∣ment, whereby every man is obliged to submit himself to those spiritual, Pastors and Guides which God hath set over him, and much more when they all agree in one, which we call the authority of this our Church: Then Obedite praepositis vestris, Obey them that have the guide or rule you, and submit your selves, (Heb. 13. 17.) obligeth most certainly to an undeniable; and were not this age given to question every thing but its own in∣ventions, I would also have said to an unquestionable obedience. And this obligation which binds us to our spiritual Pastors and Guides, hath not lost its force and vertue, though we may think we have lost our Church; First because of the authority which the Church hath to bind us; secondly because of the duty to which we are bound. First, because of the authority which the Church hath to bind us, since God hath committed us to her charge; For Christ taught as one having authority, Mat. 7. 29. So doth his Church: He taught as one having authori∣ty from God; she teacheth as one having authority from Christ. Tis not matter of custome or of conveniency, that the Church doth teach, and we do learn, but matter of command and of conscience; Therefore saith Saint Paul to Titus, These things speak; and exhort, and rebuke with all authority, Tit. 2. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum omnis imperio, with all power and command; for as Prudence hath three acts, consiliari, judicare, praecipere, to consult, to judge, and to command; so hath the Church which God hath appointed as an external Prudence to guide and govern us in the exercise of Religion; tis not enough for her to advise, and to judge, but she must also command in the name of God; And this is Beza his own gloss upon the place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cum omni imperio, id est, cum autoritate summa tanquam Dei legatus, nequesuo sed illius nomi∣ne

agens omnia; itaque adiecit, Nemo te Despiciat; Quibus verbis grex potius videtur à Paulo, quam Pastor ipse, officii ad∣moneri; with all power and command, that is, with the highest authority, as Gods Legate, saying and doing nothing in his own, but all in Gods Name; And therefore he addeth, Let no man despiso thee; By which words the Apostle seems not to admonish the Priests, but the people of their duty; So Beza; and most tru∣ly; for to say in relation to the Priest, that hath nothing but prayers and tears for his defence, Let no man despise thee, were the ready way to make him most despicable; But to say it in relation to the people (to those who have a great num∣ber to countenance any insolency, and as great a power to con∣tinue it) and to say it in the name of God, is to say that, which if it doth not make the people tractable, will certainly make them inexcusable: And this Saint Paul saith so frequently, that we are bound to look upon it as his common dialect; and therefore as our own special duty. I will instance only in that Text, which as it allows the necessity of Ecclesiastical Discipline, so it allayes the severity of it, (for these times though they most shew the want or necessity of Church government, yet will they least endure the severity of the same:) And that Text is in the second Epistle to the Thessalonians, the third Chapter, 14. and 15. Verses; And if any men obey not our word by this E∣pistle, note that man, and have no company with him, that he may be ashamed; yet count him not as an enemy, but admonish him as a brother. Tis without all doubt, and therefore should be without all dispute, that these words were not written occa∣sionally but âoctrinally, and consequently contain in them such a precept as now at this time concerns us no less then it did at that time concern the Thessalonians; And our Church is no less intrusted with this precept then theirs was, and as much bound to execute this command of observing, admonishing & avoiding such as obey not the Apostles Word or Doctrine, whether by his own Epistles, or by the Churches Sermons: Whether by his writ∣ing, or by her speaking; whether by his Hand, or by her mouth; What remains then, if I obey not, but wilfully persist in diso∣beying the Apostles Doctrine taught me by this Church which God hath set over me, but that I look upon my self as one ex∣communicated by this Canon of the Holy Ghost, and consequent∣ly

as one whose sins are bound and retained in heaven, though possibly not so much as taken notice of here on Earth; And therefore I have great reason to fear, that sentence which a Bishop of this Church hath recorded upon this very Text, though now I see no visible Judge to pronounce it, In nomine Dei, &c. In the name of the living God and of Jesus Christ before whom I stand, and before whom all flesh shall appear, by the authority of his word, and by the power of the Holy Ghost, I divide thee from the fellowship of the Gospel, and declare that thou art no more a member of the body of Christ: Thy name is put out of the book of life; Thou hast no part in the life to come; thou art not in Christ, and Christ is departed from thee; I deliver thee to Satan the Prince of darkness, thy reward shall be in the lake that burneth with fire and brimstone; Thou shalt starve and wither and not abide; The Grace of God is taken out of thy Heart; The face of the Lord is against all them that do evil, they shall not taste of his mercy: (Bishop Jewel in his Commentary, on 2 Thes. 3.) This is a sentence that I have reason to fear, if I be disobedient to the Doctrine, and bid defiance to the worship of Almighty God, which I have learned in this Church. For rather then the Synagogue of Satan shall be confounded with the Church of God, Christ himself will re-assume that Power, which he hath given to his Ministers; he will become the judge, rather then obstinate sinners shall want the sentence of con∣demnation: Nay it is to be feared that he is become the Judge already, and hath moreover ratified his own sentence; for surely men are divided from the fellowship of the Gospel, Christ is departed from them, and the grace of God is taken out of their hearts, when they altogether delight in divisions, and are as children tossed to and fro, and carried about with every wind of Doctrine, nay, carried away with all deceivableness of unrigh∣teousnesness, because they received not the love of the truth, that they might be saved; And indeed men are first generally carri∣ed away by the deceivableness of unrighteousness, and after that by the deceivableness of untruth; The deceivableness of unrigh∣teousness will not let them receive the love of the truth, and then the deceivableness of untruth will not let them retein the Do∣ctrine of it; as it follows, For this cause God shall send them strong delusions, that they should believe a lye, that they all might

be damned who believed not the truth, but had pleasure in unrigh∣teousness, 2 Thes. 2. 11, 12. They first have pleasure in un∣righteousness and will not believe the truth, and from thence proceed to have pleasure in untruth, that they may defend and maintain their unrighteousness; First, they will not give them∣selves to believe the truth: then God gives them to belielieve a lye; First, they contemn those whom God hath sent, then God sends them strong delusions; First they believe not the truth, because they have pleasure in their sins; then they be∣lieve a lye, that they may perish in their sins. O the unspeak∣able mercy of God who hath given us this warning, to day if you will hear his voice, harden not your hearts; O the imparti∣al Justice of God, who hath given us this doom, that if we hear not his voice to day, we shall harden our hearts to morrow: Let us consider how the Primitive Christians obeyed their spiri∣tual guides, and we shall never want the Method, and much less lose the zeal of our obedience; We will never let it be said that we have lived so many years to understand our Religion, & now mean to live the rest of our dayes to abandon it, alwayes remembring that heavenly contemplation of the Angelical Do∣ctor, Ratio Aeternitatis consequitur Immutabilitatem, sicut ratio temporis consequitur motum; (1 par. qu. 10. art. 2.) Eternity is founded upon unchangeableness, as time is founded upon change: Therefore we cannot lay a greater reproach upon Religion, then to think or to shew it changeable: as if it rather belonged to time, then to eternity: Secondly, this obligation which binds us to our spiritual Pastors and Guides, hath not lost its force of binding us, because of the duty to which we are bound, which is the publick practice of Religion: A duty which we cannot perform without the direction of the Church, (for with∣out that, when we come together, every one will have a Psalm, a Doctrine, a tongue, a revelation, an interpretation, 1 Cor. 14▪ 26.) & yet a duty which we cannot wilfully neglect, without the danger, if not the damnation of our souls: For this comes neer that dam∣nable sin of spiritual slothfulness, which regards not Communi∣on with God, and he that regards not communion with God here, how can he hope for the fruition of God hereafter? Tis the common course of men now to say, are not Abana and Pharphar, Rivers of Damascus, better then all the Waters of Israel? may I

not wash in them aud be clean? But they consider not, that the way to follow Naaman in his wrath, is to out goe him in his leprosie, and that those Heathens who gave him the contrary advice, have in that, given judgement against such Christians, My Fa∣ther, if the Prophet had bid thee do some great thing, wouldest thou not have done it? How much rather then, when he saith un∣to thee Wash and be clean? Tis little less then madness to spend those precious minutes in cavilling disputations, which would be much better spent in soul-saving devotions: For after once Cain had expostulated with God, saying, Am I my bro∣thers keeper? Gen. 4. 9. he staid not long in his presence; for so it is written, ver. 16. And Cain went out from the presence of the Lord: What is it for a man to cavil at Religion, instead of practising it, but to expostulate with God, as if he could quit that score by his objection, which he is bound to pay by his obedience? or as if it were for his advantage, to be quarrelling with his Cre∣ditor, whilst he should be saying Forgive us our debts? Will he indeed not be so holy as to delight in the presence of Gods grace, and shall he be so happy as to delight in the presence of his glo∣ry? Is it our misery that we cannot be sufficiently joyful in the Lord, and shall it also be our sin that we will needs be angry with him? Tristitia de bono spirituali est peccatum prepinquum odio Deo, saith the Casuist, To be sorry for the overture of any Spiritual Good, is a sin that comes neer the hatred of God, and therefore to be maliciously bent against such a good must needs be to hate him; This consideration may stop the mouths, if not wound the hearts of those who make it their work to revile such heavenly prayers as cannot be received with too much ad∣miration, nor repeated with too much devotion; for this is lit∣tle other then to revile God and his Church in one and the same breath: to revile God in his Religion, and to revile Gods Church in her communion; Whether a man think himself so perfect as to need no spiritual Guide to take care of him, or think his Church so imperfect as to seek for his spiritual guide from some other place, the case is all one as to the contempt, though very different as to the cause of it; For the Church calling him to the Practice of those duties which are truly Christian, in the name and by the Authority of Christ, Tis not his cavilling against his Mother on earth, can dispense with his Undutifulness against

Her, and much less against his Father in heaven. If God be rightly invocated and adored, and his name truly glorified ac∣cording to the Duties of Religion, He is no less then a Separatist from God, who refuseth to joyn in that Invocation, Adoration and Glorification, according to the Duty of Communion: For neither can an erroneous cnnscie••ce excuse him in point of Re∣ligion, nor an erroneous conceit excuse him in point of Commu∣nion.

First, an erroneous conscience cannot excuse him in point of Religion; For an erroneous conscience cannot absolve or dis∣charge any man from doing his bounden duty to God, and therefore not from Invocating, Adoring and Glorifying his holy name: since it is unjust that errour should be a priviledge, and impossible that a mans conscience should be above Gods com∣mand: but here are no less then three of Gods Commandments that oblige him to the duties of Religion.

Secondly, an ereoneous conceit cannot excuse him in point of Communion; For an erroneous conceit hath much less power then an erroneous conscience, to excuse him for disobeying Gods command; and here are no less then two of Gods Com∣mandments that oblige him to the duty of Communion, to wit, The fourth, because the Communion concerns Gods publick worship; and the fift, because the publick worship is command∣ed by publick authority; For the Communion being indeed with the eternal Son of God, (as it must be since the Religion is truly from him, in all its performances of Invocation, Ado∣ration, and Administration) tis not his thinking, or any mans saying, That he may not Communicate with Hereticks or Schisma∣ticks, can excuse him for not communicating with his Brethren, and much less with his Saviour, whose Communion is ever to be desired with great earnestness, and never to be deserted, with∣out great shame, and greater sin: According to that excellent exhortation of our Church, But when you depart, I beseech you ponder with your selves, from whomye depart; ye depart from the Lords Table, ye depart from your Brethren, and from the banquet of most heavenly food; What greater sin then to depart from the Lords heavenly table and food? What greater shame then to depart from your own Brethren, and to be able to give no conscientious reason of your departure? To depart from the

Lord in his Religion, is against the three first Commandments; To depart from your Brethren in their Communion with the Lord, is against the fourth, and with his Church is against the fift Commandment; Is it not then unfound and unsafe to alledge the fift Commandment for the apparent breach of it self, and also of the other four? And yet even that Commandment is unduely alledged for your departure: For besides that such an allegation of it denyeth Paternal au∣thority where God hath given it, and which certainly doth ob∣lige you, and supposeth Paternal authority where God hath not given it, and which cannot oblige you, there is also a sup∣posal of such an authority as God cannot give; For God cannot deny himself, and therefore he cannot given an authority to his Church against himself, but only for himself; and conse∣quently not against Religion, but only for Religion: This is all the authority Saint Paul claimeth, The Lord hath given us au∣thority for edification, not for destruction, 2 Cor. 10. 8. Nay more, This is all the authority the Church can claim, and that in the judgement of Aquinas himself, Quum Potestas Praelati spiritu∣alis, qui non est Dominus sed Dispensator, in aedificationem s••t data, & non in destructionem, ut patet 2. ad Cor. 10. Sicut Praelatus non potest imperare ea quae secundum se Deo displicent, sc. Peccata: It a non potest prohibere ea quae secundum se Deo placent, sc. Vir∣tutis opera: (22^ae. quest. 88. art. 12. ad secundum) When the Power of a spiritual Prelate, who is not a Lord, but only a Dispen∣cer of the Word and Sacraments, is given for edification, and not for destruction, as it is manifest 2 Cor. 10. Even as a Prelate can∣not command those things which in themselves are displeasing to God, to wit, the committing of any sin: So he cannot forbid those things which in themselves are pleasing unto God, to wit, the work∣ing of any vertue; How much less can he forbid the works of many vertues together, by forbidding the exercise of true Re∣ligion? Therefore let me alwaies give an ear to the holy Pro∣phets Exhortation, O Praise the Lord with me, and let us magni∣fie his name together, Psal. 34. 3. For where God is praised and magnified in the Religion, I am very strictly bound to joyn my self in the Communion; Nay more, Let me alwaies give my heart to the holy Prophets resolution, I was glad when they said unto me, We will go into the house of the Lord, Psal. 122. 1.

where God calleth to the practice of godliness, tis not for ano∣ther to say to me, You shall not go, nor for me to say to my self, I will not: For I must be glad of the Call, and much more of the Practice. Now Christ the eternal Son of God calleth us to the practice of the true Christian Religion three several waies; By his Word, by his Example, and by his Communion; By his Word, for he commandeth us to perform all the duties of Reli∣gion; By his Example, for himself whiles he was upon earth, did perform them: And by his Communion, for now he is in heaven, he recommendeth to his Father all our Religious per∣formances, so making intercession to God for us, as also with us: How shall I answer him at the last day, if I neglect his Word, if I reject his Example, if I renounce his Communion? His Word pierceth mine Ear, his Example pierceth mine Eye, but his Communion pierceth my Heart: His Word and his Ex∣ample pierce my sense, but his Communion pierceth my soul: For if it were said of Sauls Messengers, (nay of Saul himself) when they saw the company of the Prophets prophecying, and Sa∣muel standing as appointed over them, that the Spirit of God was upon them, and they also prophesied, 1 Sam. 19. 20. Then surely when I see a company of Christians praying, and Christ himself standing as appointed over them, (for so himself hath avowed, where two or three are gathered together in my name, there am I in the midst of them, Mat. 18. 20.) if the Spirit of God be in me, I will also pray with them; and it must be some evil Spirit in me, that makes me either reject or renounce their prayers. For if there be indeed The Communion of Saints saying unto me, We will go into the house of the Lord, I am bound to have the affection which is due to that Communion, and say, I was glad when they said unto me, we will go: for this indefinite Par∣ticle When, not defining one set time, will suffer me to exclude no time: Tis like a general Commission, which not prescribing what day to do the business, leaves it to be done any day, and to neglect no opportunity of doing it: Indefinitum in materià necessarià aequipollet universali, when the duty it self is absolutely necessary, though it be set down as indifinite, yet we must look upon it as universal; for though the Casuists do tell us concerning affirmative precepts, Ligant semper sed non

ad semper, That they bind us at all times, but not to all times▪ yet we must understand their meaning only of our actual ex∣ercise and performance of those duties; not of our habitual disposition and desire to perform them; For there is not one minute of our life, wherein we are not bound to be in a dispo∣sition and desire of serving God: And thus doth Solomon Jar∣chi expound the Prophets, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shamacti, Laetatus sum, I was glad; I did hear (saith he) the sons of men, saying, When will this David die, that his son Solomon may succeed, and build the Temple, that so we may go to the house of the Lord? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vaani Shomeach; And I was very glad to hear them say so. Thus (saith he) David preferred Gods service before his life; And so will every man who knoweth he hath such a Religion, as if he rightly follow it, will bring him to salvation; Aben Ezra goes further in his gloss, and saith, That All the people of Israel was of Davids mind, and that every one of them did say as well as he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I was glad when they said unto me, we will go into the house of the Lord; Why should we Christians have a worse Zeal, upon better Hopes? For he that will not be glad when others say unto him, We will go into the house of the Lord, may live to be sorry, That there is not a house of God for him to go to. But O Thou who camest to give light to them that sit in darkness and in the shadow of death, Remove not the Candle∣stick away from us, because we have neglected and abused the light of Grace; But let the Priests of the Lord still serve the Lord between the Porch and the Altar, weeping and saying, Be fa∣vourable O Lord, be favourable unto thy People, Let not thine he∣ritage be brought to such confusion, lest the Heathen be Lords thereof: Wherefore should they say among the Heathen, where is now their God? And let us thy undutiful, unthankful, unworthy people, still enjoy the inestimable freedom of thy Gospel, Pub∣lick Communions in thy Church, and Publick Prayers and Praises in thy Name; Heal our back-slidings, and repair those great and wide breaches which we have lately made, in our Piety, in our Fidelity, and in our Charity; And amidst the many in∣constancies, and many more impieties of this wicked world, make thine own sheep still hear thy voice, and thine own people still secure and glad in thee; That (notwithstanding all obstacles

and oppositions) they shall yet more and more worthily praise and adore thy most holy and Reverend name among the faith∣ful in this life, and in the great Congregation of Saints and An∣gels in the life to come; being all of us joyned, now in affection, hereafter in possession, with that heavenly consort, and holy Com∣munion, which is alwaies saying Hallelujah, Salvation, and glo∣ry, and honour, and power unto the Lord our God; Father, Son, and Holy Ghost, world without end, Amen.

Una est in trepida mihi re medicina, Jehovae Cor patrium, Os verax, omnipotensque manus.

FINIS.

Deo Trinuni Gloria in aeternum.