Unity Restored to the Church of England, Text

Unity Restored to the Church of England · Text

p. 1How Ʋnity may be reſtored to the Church of England.

WE having now, by God's ſingular bleſſing, Unity reſtor'd to this our Commonwealth under one Head, in whom, for his gracious diſpoſition, and undoubted right to this Diadem, we all agree: What remains now ſo much to be deſired, as Ʋnity in our Churches alſo? for want of which ſuch bloudy diſſentions hath been ſo long amongſt us, to the great diſgrace of our moſt true reformed Religion, and to the ſetting of theſe three Nations in a moſt fearfull Combuſtion.

Upon this conſideration therefore, I, though the leaſt able among many of my Brethren, An. Dom. 60. Jacobus frater Domini fuit Epiſcopus Hieroſolymitanus, & illo inter fecto Simeon Cleophae filius Hieronimus in Catalogo, cap. 23. Marcus Praeſul Alexandriae an. 67. ibid. poſt Petrum linus Epiſt. 2. Romae. an. 70. lib. 3. cap. 3. huic ſucceſſit annacletus vel Cletus. an. 89. Creſcentius Epiſcopus Moguntinis an. 72. Euſeb. l. 3. c. 4.ſhall endeavour to ſhew my good will to reſtore this deſirable Unity amongſt us. The main differences I ſuppoſe at this day, are about Eccleſiaſticall Government, and the Liturgy, or Book of Common Prayer. For the firſt, there will not be, I perceive, any great relucting againſt Epiſcopal Government, becauſe it hath ſo ancient, and ſuch pregnant proofe hereof is brought from holy Scripture, and the practice of the Catholick p. 2Church ever ſince the Apoſtles dayes, and whilſt they lived and ordered the Government of the Church of Chriſt, if we will give any credit to the moſt ancient and moſt credible Hiſtory-Writers touching Church-matters.

But about their election to this high and weighty Office: who are to govern herein; and what power they ought to have above other Biſhops or Presbyters their Brethren; and what Aſſiſtants they ought to uſe in exerciſing their power; and whether by any other means they ought to have power to puniſh notorious Offenders than by delivering them to Satan, and not by impriſoning, or any pecuniary puniſhment; and whether a Biſhop may deliver any over to Satan for any other cauſe but ſcandalous living, or blaſpheming; and laſtly, whether there ought not to be a Biſhop in every City, and great Town, that is for the more Churches therein as a City, with the Villages about it, and ſo large Dioceſſes to the putting both of Clergy and People to ſuch tedious travell to have their Cauſes heard.

Firſt, touching the electing of a Biſhop: what better Preſident can there be to follow, than that of the firſt Aſſembly of Apoſtles and Believers, Acts 1.23.Acts 1:23being 120 to chuſe one into the room of Judas, who was choſen by praying firſt, and propounding two known men amongſt them, and caſting lots; which was done by the Apoſtles and the whole congregation of Believers: For let an Election be made any other way, and ſo Gods bleſſing cannot go with a Biſhop ſo choſen. Did not the Lord himſelf at the firſt ordain twelve, p. 3whom he called Apoſtles? and are not Biſhops ſet up to govern in the Church generally held to be the Apoſtles Succeſſors, to whom ſingularly the Keyes were committed to bind and looſe? and why then ſhould not the chuſing of them from time to time be referred to the Lord? No free People (as all Chriſtians are) be willing to be governed by any but a Prince of their own electing, whom they know well, and well approve of to be preferred to this dignity; and how then can it be expected, that it ſhould go well with that Church which hath no hand in the choice of their Biſhop? It was moſt anciently the Cuſtome of Chriſtians for the Clergy and People of the Dioceſs to chuſe their own Biſhop, and then were they reverend as Fathers: neither did this cuſtom ceaſe till Anno Dom. 1120. Poly. in Angl. c. 11. de inven. l. 4. c. 10.when Princes began to take to themſelves the right of appointing Biſhops in every place; but before this an. 775. in a Synod held at Rome conſiſting of 133 Biſhops, to the Emperor Charls the Great was granted the Electing both of Pope, Archbiſhops and Biſhops, Sidebert diſtinct. 63. Adrianus.ſub poena Anathematis, in the time of Pope Adrian, wherefore it was a corruption that crept into the Church in time for Kings to appoint Biſhops, and not permit to the Clergy and People a free Election, the Lord being earneſtly ſought unto in this ſo weighty a matter, and in fine the Election referred to his Divine Majeſty, who only knoweth the hearts of all men; which if it might be done at this day, the King reſerving to himſelf the power of Confirming a Biſhop thus choſen, His Majeſty ſhould free himſelf from being cauſe of p. 4any corruption in the election, through the Covetouſneſs of his Courtiers, the Church of God within his Dominions ſhould moſt probably be ſupplied with none but worthy Biſhops, and great unity would every where follow, and all cauſe of Diviſions in theſe Churches be cut off; but that it may be orderly proceeded to ſuch election, the King is to be ſought unto to give leave, without whoſe leave the Peoples aſſembling of themſelves cannot but be unlawfull: as his Writs muſt firſt iſſue out to chuſe Knights of the Shire in every County, and that ſuch leave hath anciently been given, the granting of Congedeleers in times of vacancy to this day do declare, although the man now to be choſen be nominated by the King, and it is in effect no leave to chuſe, but to receive hin, for Biſhop whom the King chuſeth.

Secondly, for the Biſhops power above the Preſbyters, his brethren; it is, as Jerom ſaith, only in ordination of Preſbyters and Deacons, which cannot be done without the Biſhop; for to him ſingularly the Apoſtles committed this power, as appeareth by St. Tit. 1. Act. 14.23. 1 Tim. 4.23.Titus 1Acts 14:231 Tim 4:23Pauls writing to Timothy and Titus, as he himſelf and Barnabas had by the impoſition of hands ordained many; whereas the laying on of the hands of the Preſbytery is ſometime ſpoken of: nothing elſe can here be gathered, but that when the Biſhop ordaineth he ought to do it with the aſſiſtance of ſome of his Preſbyters laying their hands on together with him, and joyning in Prayer, the Biſhop having firſt examined him that is to be ordained, and p. 5accepted of him; but foraſmuch as the Apoſtles had the power of binding and looſing alſo ſingularly committed unto them, and not the Seventy two ſent out to preach, and Biſhops elected to govern the Church are their Succeſſors, it is manifeſt that the power of Excommunicating and Abſolving is peculiar to the Biſhop alſo, and to ſuch Preſbyters to whom he ſends out his Proceſſe, to publiſh it in their particular Churches, as Saint Paul wrote to the Church of Corinth to deliver to Satan the Inceſtuous man, declaring the cauſe, as it is neceſſary every Biſhop ſhould do to the Rector of every Church.

Again, foraſmuch as to Timothy Biſhop of Epheſus St. Paul writeth, not to receive an Accuſation againſt any under two or three witneſſes: whereby is implied, that he by vertue of his Apoſtleſhip, and power to judge the cauſes of his Brethren the Preſbyters about Epheſus; it muſt needs be granted, that the ſame power belongeth to every Biſhop in his Dioceſs.

Laſtly, becauſe Timothy and Titus alſo had power given them to order things in the Churches committed to their Government, for praying and preaching, and ſtopping the mouths of ignorant and corrupt Teachers, and wicked livers, whoſe ſins break out after Ordination; it muſt needs be granted, that Biſhops choſen to rule have the like power. Yet when one is called to the weighty Office of Ruling in the Church of God, the duty of Preaching diligently ſtill lieth upon p. 6him, and rather more than before; for Timothy muſt not onelyonly be inſtant in preaching in ſeaſon and out of ſeaſon, but alſo be an example in Doctrine and Converſation.

Thirdly, touching thoſe whom the Biſhop is to uſe as Aſſiſtants in exerciſing his power; I cannot finde any Chancellor, Arch-Deacon, or Official once named in any ancient Writer, but only of Preſbyters and Deacons, by whoſe help they did both ordain and cenſure, and being aſſembled in Counſel together make Canons and Conſtitutions Eccleſiaſticall, for which laſt we have a Preſident Acts 15. in the firſt Councel aſſembling, which conſiſted of Apoſtles, Elders, or Preſbyters, and Brethren: and for the firſt in Pauls laying on of his hands upon Timothy, and the Preſbyters in ordaining him, and for the Preſbyters aſſiſtance in excommunicating, ſee 1 Cor. 5. For although the Church only be there written to, yet it is not to be conceived, but that the Church conſiſted of Preſbyters and common Chriſtians, amongſt whom what was done cannot be thought to have been done but by Preſbyters as the mouth; and there were ſome Prophets, 1 Cor. 14. but without Preſbyters it could not be.

Fourthly, touching puniſhment inflicting upon any: The Biſhop ought to have no power but ſpirituall; For the weapons of our Warfare are not carnal, ſaith the Apoſtle, but ſpiritual, 2 Cor. 4. it is onelyonly ſuch power as Chriſt committed to his Apoſtles, and that was only the power of binding and looſing by excommunicating and abſolving, which is indeed a power beyond the power p. 7of the greateſt Monarchs in the world, and more to be feared; for if an earthly Judge hath power to ſend the body of an Offender to Priſon, to be kept there by a Goaler, and there to be uſed moſt hardly, and after that to condemn him to a bodily death, or to pardon him and ſet him at liberty again: the power given by Chriſt to his Apoſtles and their Succeſſors, is to adjudge to the Priſon of Hell, the ſpirit and ſoul to be kept by Satan, and by him vexed and terrified with terrors intollerable, and after that to be carried to that Dungeon where there is utter darkneſs, there to remain in wailing and gnaſhing of teeth for evermore; and upon ſerious and hearty repenrance to releaſe the ſinner again from this grievous judgement if he be humbled, and profeſſeth his penitency without delay: and if we believe our Lord Jeſus, that which is done herein by the Biſhop according to his direction, is done by God; For what ye bind, ſaith he, upon earth, Math. 18.Matt 18ſhall be bound in heaven, and what ye looſe ſhall be looſed in heaven moſt certainly.

As for any puniſhment corporall, or pecuniary inflicting, it is proper to him that bears the Sword, Rom. 13.Rom 13and a Sword-man an Apoſtle or Biſhop muſt not be, as our Saviour ſhewed, when he gave Peter a check for drawing his Sword and ſmiting, For he that ſmiteth with the ſword ſhall periſh by the ſword; that is, he who is ſent out to preach peace.

Fifthly, touching the cauſe of excommunicating: although this power hath been heretofore uſed for not appearing at the Biſhops Court when p. 8he hath been ſummoned, without any regard to the Calling, or Righteouſneſs of the man, or for money, or to bring in money, which was an abuſe intollerable; yet there is no warrant by the Word of God to deliver over to Satan for any cauſe but ſcandalous living, or blaſphemous Hereſie; but for either of theſe cauſes there is, as appeareth 1 Cor. 5. by the Apoſtles writing, to have the inceſtuous perſon delivered over to Satan, till he repented; and to have all ſcandalous brethren, Adulterers, Railers, Drunkards, &c. put from amongſt them; although Eraſtus denieth this to be a ground for excommunicating, or putting the ſcandalous liver from the holy Communion; for although but a Phyſitian, he would ſeem to have ſo much ſkill in Divinity as to aſſert, that none, although moſt wicked, who hold the true faith, may lawfully be put from it, becauſe none ſuch were kept from the Paſſeover, but only ſuch as were legally unclean, …which uncleanneſs is now ceaſed; therefore ſaith he, none are now to be accounted unclean who are believers, as though if legal uncleanneſs which was much leſſer makes one unclean, …but the uncleanneſs which is by ſin doth not much more, whenas that uncleanneſs which was only outward, of this extending to the very conſcience, witneſs the Apoſtles ſaying, to the unclean all things are unclean, yea, the very conſcience is defiled; and this is not clenſed but by the bloud of Chriſt, that by the bloud of buls & goats: For not keeping from the Paſſover the notoriouſly wicked by expreſs Precept, there may be this Reaſon yielded: the keeping of the p. 9Paſſover was but a legal Ceremony, and was to be eaten by all that were circumciſed, although not circumciſed yet in heart, and therefore neither Children nor Fools were debarred therefrom, nor wicked livers, it ſufficed that they who did eat hereof were not legally unclean; but the Lords Supper is ſo holy and ſeparate from prophane uſe, that whoſo eateth and drinketh of it unworthily eateth and drinketh damnation to himſelf, and this he doth whoſoever doth not firſt examine himſelf, and finding what a grievous ſinner he hath been, ſorrows not therefore with Godly ſorrow, and confeſſeth it not, neither is converted therefrom. And if it be ſo, how can they that rule in the Church, but be acceſſary to their ſin whom they know to be unworthy, but put them not from participating of this holy Ordinance, till that by repentance, and promiſe of Reformation, they be ſanctified, that ſo holy a thing may not be given but to the holy, at the leaſt ſo far forth as may be gathered from their own mouths; although we cannot but admit of ſome unworthy, whoſe wickedneſs is conceal'd: but for the commonly known to be prophane, or notoriouſly wicked, even the Heathen abhorred from having them come to their ſacrifices; for one was at ſuch times ſet to cry thus, Procul, procul, eſte prophani; for excommunicating blaſphemous Hereticks we have S. Paul for our example, who ſaith, 1 Tim. 1.21 Tim 1:2he delivered Hymeneus and Alexander to Satan, that they might learn not to blaſpheme, that is, for a chaſtiſement of the blaſphemous Hereſies which they held, that they p. 10might be made to recant, as is the excommunicating of notorious Offenders, that being by Satan terrified, who is now let looſe upon them, they may be made to repent, and although they ſuffer in their bodies this, have their ſouls ſaved at the laſt day; for ſome then being excommunicated were grievouſly handled in their bodies by Satan, whereby they were made to know how cruelly they ſhould be tormented in the life to come if they were not made thereby to repent, as we may gather that the inceſtuous perſon at Corinth was, for that he was ſo terrified after his excommunication, 2 Cor. 2.2 Cor 2that he was ready to be ſwallowed up of deſpair.

6. Touching more or fewer Biſhops making in this Kingdome: It is not ſo convenient that their Dioceſſes ſhould be ſo large as they have been, becauſe that although in former Ages it might be neceſſary, when the land was not ſo populous, to enlarge the limits of Biſhopricks, laying many more Towns together, and ſometime two Counties to make one Biſhoprick, and able Shepherds, of whom Biſhops might be made, were more rare; yet now, thanks be to God Chriſtian people having far more encreaſed in Cities, Townes, and Villages; and Paſtors of great ability both to preach and govern, it were much more convenient that there ſhould be more Biſhops made in this Land; not onelyonly one to a City and the Villages circumjacent, but to each City-like Town, moſt Dioceſſes in England, as now they are conſtituted, being too great a burthen to their Biſhops to bear; as Moſes ſometime complained of the burthen of p. 11ſo numerous a Nation laid upon him alone, and therefore deſired the help of more Rulers, and had by the Lord added unto him 72, whereby he and the people were more eaſed, and the better enabled to do the work for which they were raiſed up.

As Dioceſſes now are, ſome belonging to their Charge are ſo far off, that they cannot know, or ever hear their Biſhop preach, although he continueth amongſt them many yeares; neither can he know all the Clergy, or their worthineſs or unworthineſs to encourage or reprove them according to their deſerts, and what a trouble and wearineſs is it to the people to be forced to travel, ſome of them 30 or 40 miles to have their Cauſes heard, and to be at the charge to retain Proctors to plead for them, yea, and ſometimes Rectores Eccleſiae alſo: but if more Dioceſſes ſhould be made, whence ſhould means be raiſed to maintain ſo many Biſhops? Even out of the Biſhopricks that now are, and Deanaries, and Prebendaries, of which what uſe is there in the Church of Chriſt, and of which Antiquity was utterly ignorant?

If it would pleaſe God to move the hearts of the Kings Majeſty, and the right Honorable and worthy Members of this preſent Parliament thus to order this great buſineſs touching Epiſcopacy, Oh how eaſily might each Biſhop do his work in his Dioceſs, by going to preach ſometimes in one Church, and ſometime in another all over his Dioceſs, to the ſtirring up both of Preſbyters and People to Godlineſs! and what love and reverence p. 12would it procure in all men toward them, and quell Sects and Factions in the Church, whereas heretofore whilſt Biſhops ſate idly at home, priding themſelves in their Lordly greatneſs, as if they were ſo advanced to live as the Rich man in the Goſpel, when his fruits were encreaſed, in eating and drinking and making merry, being for zeale to the Truth moſt cold, but very hot for ſuperſtitious ceremonies, comming as near to the Popiſh Church as they could, they have been hated as the Pope, and deſpiſed, and been the occaſions of great Schiſms and diviſions in the Church of Chriſt, although not ſo much breaking out as ſince Epiſcopacy was put down in theſe three Kingdomes, but lying before us as fire covered over with Embers. And hitherto of Epiſcopal Govenment.

For touching Archiſhops, I finde no ground at all in the holy Scriptures, and the Biſhop of Rome was the firſt that ever took upon him the title of Archbiſhop, then of Oecumenical Biſhop, anno Dom. 119. as Platina ſaith, inviting all ſuch as ſuffered wrong in any place to come unto him, and he would relieve them, and Higinus a ſucceſſor of his ſpends a great part of one of his Epiſtles in magnifying the Biſhops of Rome, as thoſe that are Princes over other Biſhops; and ſo do moſt of the Biſhops of that Sea: and Marcus Antonius de Dominis, who was himſelfe Archbiſhop of Spalato, in his Book entituled, De Repub. Christiana ſheweth, that Biſhops only are of Apoſtolical inſtitution, but not Archbiſhops.

p. 13Now to proceed to ſpeak of the book of Common Prayer: That there ſhould be ſuch a book, The Book of Common Prayer.and thereby an uniform proceeding in all Churches in this Kingdom, I ſuppoſe it will be granted on all hands, unleſs by ſuch as are tranſported by zeal without knowledge; and Calvin himſelf is for the Miniſters uſing of one and the ſame form of prayer in the publick place, and his reaſons are very good. Firſt, becauſe the prayers and thankſgiving there offered are not the Miniſters only, but of the whole Congregation, and therefore ought to be ſuch prayers and praiſes as the people by continual hearing are well acquainted withall, and ready to ſay a men unto; whereas if the Miniſter be permitted to offer up prayers in publick, of his owne conception, he may happily offer up ſuch Petitions ſometimes as his own phantaſie leadeth him to, that all the people will not ſay amen unto, and it may not peradventure be good for them to join with him therein, leſt by ſo doing they be drawn in ſome petitions that tend to Hereſie, being for its prevailing; for this being conſidered of of old by the Councel of Bracca, a Decree was thereby made againſt any Miniſters uſing a Prayer in the publick place which was not firſt ſeen by the Councel and allowed.

Secondly, Becauſe every Preacher is not alike guided by the Spirit of God in praying, but ſome ſuppoſing that the excellency of praying lieth in long praying, will draw out their prayers in publick to halfe an houre or an hour, or more, at a time, till all or moſt of their hearers have their ſpirits tyred, and have their p. 14affections made to fag; which if they do, the Miniſters praying is nothing to them, but rather is turned into an occaſion of offending God, as all ſaying of prayers without lifting up the heart is: and this long praying is ſo far from having any ground in Scripture, as that what is written there makes againſt it, becauſe when Chriſt taught his Diſciples to pray, Math. 6.Matt 6he preſcribed a ſhort form, and condemned long praying in many words and repetitions of the ſame things as vain babling, Math. 23.Matt 23and hereby upbraided the Phariſees hypocritical praying, that they devoured Widdows houſes, and for a colour made long prayers; and the Preacher ſaith, God is in Heaven and thou upon Earth, Eccleſ. 5.2.Eccl 5:2therefore let thy words be few: And both Chriſoſtom & Auguſtine are for compendious praying, and not drawing a Prayer out to a great length by uſing many words; for, to this end Chriſoſtom ſpeaks againſt thoſe that think to be heard the rather if they make a Prayer conſiſting of a thouſand lines. And Auguſtine adviſeth to make ſhort prayers and often, that they who join in prayer with thee may be able to keep their hearts lifted up all the time: and this may ſerve to beat down the courſe which now generally takes with the people in moſt places, that he hath the moſt excellent gift in prayer that ſtands longeſt in making his prayers. Others there are who prefer humane eloquence in praying, and therefore fill their prayers with Flowers of Rhetorick to the pleaſing of the ears of the Hearers, which is a way that neither Chriſt, the Prophets or Apoſtles have ever gone in, in praying: laſtly, ſome p. 15Miniſters have ſo poor a faculty in conceiving a Prayer, that they are not able without an help to do this duty in ſo good a manner as it ought to be done.

Thus to ſuch as will be moved by Reaſon it is apparent, that there ſhould be in our Churches forms of godly Prayers and Thankſgivings to be commonly uſed by all Miniſters, and ſometimes of prayers proper to the preſent occaſion; if there be plague or peſtilence, or other infectious diſeaſes in the land; if there be danger by the ſword of the enemy, or by Civil Wars; if there be famine or unſeaſonable weather, too much rain or drought, blaſts or mildew, thunder, lightning or tempeſts, or murrein amongſt Cattel, of many of which Solomon ſpeaks in his Divine Prayer at the dedication of the Temple which he built.

Touching Prayers commonly to be uſed every Lords day, they muſt begin with confeſſion of ſins, and praying for pardon and mortification of ſin in us, and for faith to believe in our Lord Jeſus Chriſt, and grace to lead holy and new lives, and for a bleſſing upon the Word wherein the Congregation is then to be excerciſed in reading and hearing thereof, that all may give diligent attention unto it, hear it with fear and trembling, and lay it up in their hearts as Mary did, and live alwayes in obedince to it in all things: and in praying we muſt remember all men, the people of all Countries and Nations, ſuch as already hold the true Faith, who are the Church of Chriſt, that they may be preſerved from all their enemies, p. 16and eſtabliſhed as upon a Rock, againſt which the gates of Hell may not prevail, but fall as Dagon did before the Ark, and ſuch as know not Chriſt, that they may ſpeedily be converted, and that to this end the true light may riſe up unto them, and the Chriſtians who are Idolaters may be undeceived, and turn from deifying of the Biſhop of Rome, unto us, whom they, for our being againſt him, count Hereticks; and that the ancient People of God the Jewes may have the vail taken away from their eies, that they may ſee into the end of the Law, Chriſt Jeſus, and believe, 2 Cor. 3.2 Cor 3and be ſaved, as the Apoſtle Paul ſaith that they ſhall: then we ought to pray for Kings and Magiſtrates under whom we live, and for the Miniſtry of the Word; for all ſuch as are afflicted, whether within our Land or without, that be our brethren, being ſorry for their ſufferings as for our owne. Thus for publick Prayers.

For Thanſgivings, they are alſo to be made commonly; 1 Tim. 2.1 Tim 2firſt for gracious and godly Kings, when ſuch are ſet over us, and like Magiſtrates under them; for the light of the Goſpel ſhining amongſt us by the Preachers thereof, beſeeching the Lord of the Harveſt from time to time to ſend forth Labourers into his Harveſt. We ought alſo to have Thankſgivings for Rain, and fruitfull Seaſons, for deliverance from Plague, Peſtilence, or Famine, for Victory over our Enemies, and Ceſſation of War, which hath been in our Land, and particularly for Women preſerved from the great danger of Child-birth, when God hath made p. 17themable to come again to his houſe to give him thanks, as we ought to pray for them that are labouring with child, and for ſuch as we have in their dangerous ſickneſſes prayed for, when they are reſtored to health again, and if we look into our Book of Common prayer injoyned every Miniſter to uſe in his Church under a great penalty, by ſtatute Law made, 10. The book of Common-Prayer.of Elizabeth we ſhall find therein formed a Common Prayer preſcribed in confeſſing of our ſins, and in all the particulars beforegoing ſo pious and effectual as any that can be conceived; that only which can by any that are conſcientious be excepted againſt, is ſo great a multitude of prayers to the tiring of the ſpirits, both of the Miniſter and people, although for the moſt part they be but ſhort, yet being ſo many, and ſome often repeated, the ſaying of them all cannot but be a wearineſſe to moſt men whoſe devotion is but weak, and therefore it were to be wiſhed, that his Majeſty and his great Councel would refer the amending of this fault to ſome Godly & judicious Divines, in whom there is no prejudice againſt a reformation herein, as there is in ſome who are ſo addicted to our Liturgy as it is, that they ſay it cannot by all the Divines in England be amended, which I grant is true, for the matter and form of theſe Prayers, but for the multiplicity and repetitions, it muſt needs be yeelded for the reaſons aforegoing, that the Book may be amended to the better liking of the whole Nation; for when the reading of all theſe Prayers was injoyned, there were but few able Preachers in England, but abundance p. 18of Churches and Pariſhes, to meet there to offer up their Prayers to Almighty God, and to hear his holy word read and taught, inſomuch as that in moſt Churches Sermons were ſeldom preached, but only Divine Service ſaid, and ſome homily read in the forenoon, and in the afternoon only Divine Service ſaid; wherefore that a competent time might be ſpent both times, the Liturgy uſed of old, before the Reformation of Religion, when in moſt Churches they came only to hear Maſſe was tranſlated into our mother tongue, that which was Idolatrous being left out, & ſo appointed to be uſed in all Churches, with the prayers therein contained, being ſo good and effectual, could not but be a commendable way for that time, but now thanks be to God, the number of learned and able preachers being greatly increaſed, who labour almoſt in every Church, in preaching forenoon and afternoon, it were too great a burthen to enjoyne them, the reading of ſo many prayers, an Epiſtle and Goſpel beſide Pſalm and Chapters every forenoon; and it would be too great tediouſneſſe to the people, and wearying of their affections, to the making of them to worſhip God with their bodies, but not with their ſpirits, which is vain, for what difference between their praying, Eſay. 9.Isa 9that are ſo long and full of repetitions condemned in Scripture as Phariſaical, and ſuch a multitude of prayers, and ſome again repeated, being altogether as long as their own prayer, yea, doth it not come near to the ſuperſtitious devotion of the Papiſts, who pray upon beads ſaying a great number of prayers at p. 19once? thinking for the great multitude of them to be the more accepted before the Lord, we have no hint given us in Holy Scriptures of multiplying many prayers when we come together in the publick place, but of praying there together, and then ſpending the greateſt part of the time in reading and preaching, the whole time, for the moſt part, in preaching and expounding the Scriptures. For when at any time Chriſt came into a Synagogue on the Sabbath day, we read of a lecture of the Law, and the Prophets then Read, and then of his Preaching, but of Praying we read nothing at that time, Luke 4.Luke 4although there was certainly praying alſo; for my houſe, ſaith the Lord ſhall be called the houſe of Prayer: and as he did, ſo he gave Commiſſion to all his Diſciples to do, ſaying, Goe and teach all Nations, Baptizing them, &c. But of ſaying any prayers before preaching he ſaid nothing, although the Apoſtles after his Aſcenſion, and other believers aſſembled together to pray, Act. 1.14.Acts 1:14and they again after the converting of 3000 continued together in teaching, breaking Bread, and prayer, and many other paſſages there be, which ſhew that there was Praying in the Houſe of God, as well as preaching. But moſt time by far was ſpent in Preaching and Reading, as appeares by Nehemiah 8. where firſt it is ſaid, That Ezra read in the Book of the Law before the people, aſſembled together, from Morning till Midday. ver. 3. Then he prayed, all the people ſaying Amen. ver. 6. After which by other Miniſters of the Lord the people were further inſtructed in it. ve. 8 All which conſidered, p. 10who can ſtand yet for ſaying ſo many Prayers at every aſſembling together, to the houſe of God, And not acknowledge that the Book of Common Prayer hath need to be corrected, by putting out the repetition of the Lords Prayer, after the rehearſing of the Creed of the Apoſtles, and then after the Letany, which is a moſt excellent and general Prayer for all things and all perſons that we ſhould pray for, concluding Morning-prayer with two Prayers only following, and the three prayers for Good-Friday, which is for the converſion of Jews, Turks, and other Infidels, the verſicles and repeating of the Lords Prayer there being left out, Againſt Letay exceptionsand the Prayer of the Kings Royal Progeny and Biſhops, Curates and People, as being prayed for before in the Letany, and here becauſe ſome petitions in the Letany are by ſome excepted againſt, I will ſay ſomwhat in the juſtification thereof; ſome except againſt this, Remember not Lord our offences, nor the offences of our fore Fathers. As if in ſo ſaying, we pray for the Dead, but they are too captious that make this exception, for the Lord threatneth to viſit the ſins of the Fathers upon the Children, to the third and fourth Generation, And to the ſame effect our Lord Jeſus threateneth the Jews, Matt. 23.Matt 23to bring all the Righteous Blood that had been ſhed by their Forefathers upon them; Wherefore we pray only againſt vengeance, taking upon us for our own ſins, or the ſins of our Forefathers, againſt which who but a cavellar can ſpeak.

Secondly, They except againſt this, from Fornication and all other deadly ſin, Good Lord p. 21deliver us. As if hereby the Popiſh Doctrine, that ſome ſins are venial, and ſome only deadly, Rom. 6.23.Rom 6:23were implyed, when as the wages of any ſin is death, unleſſe repented of, and pardoned: But although it be ſo, yet there are ſome ſins greater then others, of which it is particularly ſaid, that they who do ſuch things ſhall die, Exek. 18. Gal. 5.19.Gal 5:19and never enter into the Kingdome of Heaven, of which Fornication is one, wherfore every leſſer ſin indangereth him that committeth it, in reſpect of the ſecond death; yet there are ſome greater ſins, whereby the Soul is more indangered, becauſe few of them that live in ſuch great ſins, have the grace given them to Repent; we pray therefore to be kept from all ſin, but more eſpecially againſt the greateſt, as David. Pſal. 19.12, 13. Cleanſe me from ſecret faults, and keep me from preſumptuous ſins, ſo ſhall I be innocent from the great offence, which is moſt deadly.

Thirdly, They except againſt praying againſt ſudden death, for we ought all to be alwaies prepared for Death, and to ſuch as are prepared, it can never be ſudden. But ſeeing no man liveth and ſinneth not, who can be alwaies ſo well prepared as he ſhould be? and who then hath not need to pray this Prayer? And ſudden dying is more uncomfortable to friends ſurviving, and may prevent the ſetting of our houſes in order, which was granted in favour to Hezekiah, and the parents bleſſing of his children before he die, as Iſaac and Jacob did, and their giving inſtructions to thoſe about them, which commonly are moſt memorable to the edifying of the hearers p. 22at that time, and their own commending of their Souls to God by prayer, and the death of the wicked is ſometimes ſpoken of, as a ſuddain going down into the pit, as we have heard, that ſome of them have done, in the very acting of ſome great ſin.

Fourthly, They except againſt that petition, That God would preſerve all Travelling by land or by Water; Whenas by land there are ſome Theeves travelling, and by water ſome Pirates & murtherers; But by ſaying all, we mean only all that be travelling about their lawfull occaſions only.

Fifthly, They except againſt that, wherein we pray, That God would have mercy upon all men; for which there is a plain place. 1. Tim. 2. Let Prayers and ſupplications be made for all men, and a reaſon added, that God would that all ſhould be ſaved, neither doth it make againſt our praying thus, that few ſhall be ſaved, it is enough for us, that God would not have any periſh, but turn from ſin and live, and therefore this we muſt pray for, as we would not be found defective in doing our duty herein by God commanded, and helping what we can, all men towards Salvation, leaving the ſucceſſe to God; Some other exceptions alſo be made againſt our Book of Common-Prayer, Except taken.as againſt the Collect of the ſecond Sunday after Trinity Sunday, wherein it is ſaid, Give unto us that which our prayers dares not perfume to ask. As if there were any thing, that we durſt not pray for in the name of our Lord Jeſus Chriſt, when as he hath bidden us aske p. 23and ye ſhall have; and ſaid, whatſoever ye aske in faith ſhall be done for you: but the meaning is not, that we dare not for our unworthyneſſe, if we had not been warranted thereunto by his promiſe: But thereupon we are made bold to aske the greateſt boones in all the World, the pardon of all our ſins, and Juſtification by faith, and Salvation. As for the exception taken to the words of the Prophet Ezek. Ezek. 18.21, 22.Ezek 18:21Ezek 18:22in the beginning of our Divine Service not rightly rendred, but ſo as may make a wicked man bold to go on in his ſins till his laſt ſickneſſe: At what time ſoever a ſinner doth repent him of his ſins from the bottom of his heart, I will blot out all his wickedneſſe out of my remembrance ſaith the Lord; Whereas the words of the Prophet are, If the wicked will turn from all his ſins that he hath committed, and keep all my Satutes, and do that which is Lawfull and right, he ſhall hereby live, he ſhall not die, all his tranſgreſſions that he hath committed, ſhall not be mentioned unto him, in his righteouſneſſe that he hath done he ſhall live: Betwixt which, and the Book of Common-Prayer, there is this great difference, there forgiveneſſe of ſin is promiſed only upon repentance, from the bottom of his heart, which may be underſtood of hearty ſorrow, and no more, when he ſeeth the Ax ready to be laid to the Root of the tree to cut it down, which Ahab did when he ſaw judgements ready to come down upon him, and Judas alſo repented and was exceedingly ſorry; in the Prophet there is turning from all his ſins, and keeping all the Statutes of the Lord, and doing that which is p. 24lawfull and right required in him that would not die, but live; of wicked, he muſt turn righteous, which one being deadly ſick, and dying, hath no time now to do, although he be penitent and grieved at his heart for his ſins, for if it be in truth, he hath yet but two parts of Repentance in him, which Reprobates may have, as in the two examples beforegoing, confeſſion of the mouth, and contrition of the heart; But for want of the third, keeping the ſtatutes of the Lord, and doing contrary to that which he did before, he cannot expect the fulfilling of the promiſe of Life made to them that do thus; wherefore inſtead of this beginning it is neceſſary to ſet down the very words of the Prophet, that there may be no occaſion given to the wicked to think, when they have in the publick place confeſſed and ſorrowed for their ſins a while, they are forgiven, and ſhall be ſaved, although they turn not from them all, no nor from any, but return as the Dog to his vomit.

And hitherto of that, which I have thought neceſſary to be conſidered, and amended, or not, in our common Prayers, and that not without ſhewing good and ſolid reaſon, which ought to bear ſway with all that are indued with reaſon, more than the cuſtome that hath heretofore been when our caſe was not like to that which now is. As for the Ornaments, as they are called, wherein the Minſter is injoyned to read and to uſe them in all his miniſtration. Surplice and Cope.viz. The Cope and Surplice and Hood, becauſe I hear that they ſhall no more be injoyned, becauſe of the ſcandal p. 25that hath been by them in moſt parts of the land, I will ſay no more but this, they are truly relicks of Popery; although the Surplice hath been uſed very anciently, yet not in the firſt century, but altogether without ground in holy Scripture, which commandeth to do only in the publick worſhip of God what he preſcribeth, without adding, or detracting ought, which holdeth as well under the N. T. as the old, wherein veſtments were indeed commanded to be uſed, Deut. 12.32.Deut 12:32by the Prieſts in their miniſtration about the Altar, but now under the new, that kind of ſervice being at an end, and a new, which is ſpiritual, being ſet up, without peculiar veſtments, for which the Miniſter is left free, as well as other men, what was it but a reducing again of a ceremony antiquated long before into the Evangelical Church, which was proper to the legal, contrary to the Rule given by our Saviour; The true worſhippers of God, John 4.20.John 4:20ſhall worſhip him in ſpirit and in truth: which is not yet ſo to be underſtood, as if no regard was to be had to externals, for we muſt worſhip God outwardly in the body alſo, according to that, O come let us worſhip and fall down, and kneel before the Lord our maker, and a man praying or Propheſying with his head covered, that is having his hat on his head, as when he is only amongſt his fellowes, for not doing this outward reverence to Chriſt his head, who is in a ſpecial manner preſent in the congregation, thus reverencing him leſſe than the head of the Kingdome where he liveth, diſhonoureth his head: Cor. 11.and for garments to be worn by the Miniſter in p. 26his miniſtration, that which is moſt decent may be injoyned, for all things muſt be done decently and in order, and if by our governours in the Church, a black Gown, which hath been proper to a Miniſter, be judged moſt decent, and a peculiar kind of Cloak, whereby he may in all places be known from other men, and reverenced accordingly, what are any that are inferiours to take exceptions thereto; and likewiſe if they inhibet the Clergy from wearing long hair, which the Apoſtle ſaith is a ſhame for any man to wear, and require, that they ſhew no levity, and in their own apparrel, by wearing light colours but dark, which ſhewes gravety; not in following vain faſhions of the time, Zeph. 1.8.Zeph 1:8which ſhewes exceeding great levity, which ought to be reproved by the Miniſter and threatned, Reading of the Scriptures.as by Zephany even in the Kings Children.

For Reading of the holy Scriptures in the Church before preaching, there is ſomething which is juſtly excepted againſt. viz. both the appointing of Chapters to be read out of Apocry phal Books, as Eſdras, the book of Wiſdom and of Tobit, &c. and thoſe not a few, but 60 at the leaſt in the year, wherein they ſay that the Service book, which now we have, is altered from the firſt appointed in the year of Edward 6. in which were none but canonical Scriptures appointed to be read, and that in all Churches the Miniſters are required to read Chapters, both in the Old and New Teſtament, appointed by the daies of the month, which though it may be well in Churches or Chappels where ſervice is ſaid every day, yet if the Miniſter in every parochial p. 27Church keepeth himſelf to this order, he ſhall not in many years, by reading the Chapters appointed for the Lords dayes, read moſt of the Chapters of the Bible, but paſſe them over continually. And foraſmuch as now there is preaching in every Church of the Goſpel of Jeſus Chriſt, ſometimes upon Goſpels, & ſomtimes upon Epiſtles, this is but an adding of an unneceſſary labour, to the wearying of the preacher, before he commeth to his greateſt labour. Wherefore His Majeſty and the Councel of the Land, in whoſe power only it is, are to be deſired to ſee theſe things amended alſo.

And laſtly, becauſe it is an offence to ſome, Reading of prayers.& indeed, not ſo commendable in a Miniſter to read prayers, & there was not any ſuch thing done in Iſrael of old, for nothing was read in the congregation but Scripture, and as for praying and prayſing of God it was don memoriter, by the Miniſter, Nehe. 8.the ſaying of the prayers ſet forth in the Book of Common Prayer without book by the Miniſter would be enjoyned, that comming from his ſpirit immediately, as if they were his own, both he himſelfe and the whole Congregation may be the better affected therewith, and ſuch as know not how to pray, by hearing them often ſo ſaid, may be ſtirred up to learn them by heart alſo, and make uſe of them, or ſome of them, in private, which how ſhall they be put on to do, if the Miniſter himſelf cannot ſay them, but by the book: to read a prayer made by others cannot be praying by the ſpirit, as all praying in the Congregation ought to be; but then may one be ſaid to pray by the ſpirit, when he hath laid up the p. 28prayer to be uttered in his heart, and from thence immediately brings it forth, being affected with it, as if it were of his own conceiving. If it ſhall be counted ſufficient for a Miniſter to read prayers in the Congregation, when his ſight groweth dim, or he cannot ſee, or the Sky be overcaſt with darkneſſe, how ſhall he be able to go on in praying? if it be ſaid every one hath not ſo good a memory: I anſwer, He that giveth himſelf to praying, upon paines taking ſhall attain to a memory ſnfficient for this, and ſo all Miniſters after the example of the Apoſtles ought to do, Act. 6.Acts 6or elſe they are not worthy of the Miniſtry, as for the praying in the Pulpit, if ſo much time hath been ſpent in praying before, it will not be requiſite now, for the Preacher to ſpend much time in praying again, but after a ſhort prayer made for the aſſiſtance of Gods holy Spirit, and for a bleſſing, to fall immediately to the work of preaching, Matt. 5. Luke 4.Matt 5Luke 4For when Chriſt preached in the Mount, and in Nazareth, we read of ſpending time in preaching, but not in praying, and likewiſe of the Apoſtle Peters ſaying much when the people were aſſembled together to hear him, Act. 2. Act. 10.Acts 2Acts 10by way of preaching only, and of Paul: neither do I find that any of the Ancient Doctors of the Church, when they ſtood up to preach, did otherwiſe. As for the ten commandements reherſing every Lords day, in the houſe of God, to make all the people perfect in them, I hold it moſt neceſſary, for if a man muſt in his own houſe dayly ſpeak of the Commandements, Deut. 6.Deut 6how much more ought the Miniſter of God in his p. 29houſe? and add together with the people the precatiuncle ſet forth in the end. For the Miniſters giving warning to keep divers holy days, which have not moſt anciently been kept in the Church of God, that is the Saints days, Of Saints days.there is great need to put down the keeping of all theſe, both becauſe we do not read of any ſuch days keeping before anno 501. which was a time of great Superſtition. Anaſtaſius being then Biſhop of Rome, who was a Neſtorian Heretick, and cauſed Macedonius Biſhop of Conſtantinople to keep the Feaſts of Peter and Paul, which had never been done in the Eaſt before, as I have ſhewed in my Hiſtory of the Church, where I have alſo proved by good reaſon, that it was a corrupt Superſtition crept into the Church to injoin the keeping of them. Firſt, becauſe working was prohibited poor men upon thoſe days, who can hardly live upon their labour all the ſix days, when as the Lord alloweth all to work upon all the ſix dayes, and prohibiteth work only upon the ſeventh. Secondly, ſuch as are idly diſpoſed, both poor men and Servants, had by this means a Cloak for their Idleneſſe, to the great detriment of the Common-wealth, and becauſe Idleneſſe giveth advantage to to fleſhly luſts which fight againſt the Soul, the keeping of thoſe days was a letting looſe of the reins to wicked mens inordinate affections, that they might run to all exceſſe of riot, as former experience hath often proved, eſpecially at the Feſtival time of Chriſtmas, when ſo many dayes together were ſpent in idleneſſe and vanity, and p. 30if there were nothing elſe amiſſe in keeping theſe days but idleneſſe, when all ſhould work, it were enough to preſſe to the putting of them down; for that idleneſſe is ſo much condemned in holy Scripture. Thirdly, becauſe they are commanded to be kept holy, by reſorting to Church to read and hear the word of God, and to pray, and yet no days are ſpent ſo prophanely, there being no care had but to keep labouring men and Trades-men from the neceſſary work of their Callings, and if they do their work to puniſh them, and ſo the holy day is made but a ſtale to bring money into the Commiſſaries Court. Fourthly, It is too great an honor to be given to any but God to call a day after his name, & to keep it in way of honouring them; for this commeth near to the worſhipping of the Saints departed, and Mine honour (ſaith the Lord) will I not give to another. If it had pleaſed God that ſuch honour ſhould be given to his Saints, ſurely ſomething would have been ſaid of it, and days ſhould have been inſtituted under the old Teſtament by Abraham, Iſaac and Jacob, Joſeph and Moſes, Samuel and David, &c. and under the new by the Apoſtles, before that ſo long a time as five hundred years had paſſed. Laſtly, in other reformed Churches this burden of keeping any holy days beſides the Lords days, and ſome to the honor of our Lord Jeſus Chriſt, as the day of his Nativity without the tale of ſo many days more added, of his Reſurrection, Aſcenſion, and of his ſending down of the Holy Ghoſt at Pentecoſt, and the day of his Paſſion p. 31hath been long ago caſt off, but not the keeping of the day of the Lords Nativity, as lately hath been done in England, when our Divines Aſſembled at Westminster could not find that any days ought to be kept holy but the Lords days, whenas by ancient Hiſtory it appeareth that the day of the Lords Nativity was kept in the very firſt Century of years after Chriſts death; for there it is recorded, that in the year 130 Nativitatis Domini, Teleſphorus being Biſhop of Rome, he amongſt other Decrees made this for one, that three Maſſes ſhould be ſaid, that is, there ſhould be three Communions as upon a moſt high day, upon the day of the Lords Nativity, one in the Evening when he was born, another in the night, when by Angels from heaven his birth was declared, a third at day light, becauſe the firſt day of Salvation then began to ſhine, whereby it is intimated, that our Lords Birth day had been kept before in his Church, no man being to tel how long, whence it may be gathered, that the cuſtom began immediately after his Aſcention to Heaven, & now the Solemnity thereof began to be more increaſed among Chriſtans, but the increaſing thereof by keeping 12 days, was not brought in til 400 years after, wherefore upon the reaſons before going they may be cut off, and it will be beſt pleaſing to our Lord to keep his day alone by doing duties of Devotion, in Feaſting and other expreſſions of joy, and exerciſing liberality to the poor, partly upon other days alſo when that day approacheth. And thus much touching Holy days.

Now to ſay ſomething touching the Holy p. 32Communion, and the Service appointed about it, the Exhortations to be made to the Communicants before receiving are all very good and Godly if they were not too much tyring to the Miniſter, after his Spirits ſpent ſo much before in praying, reading and preaching: and therefore it were to be wiſhed, that all the Service going before might be omitted, as being in effect ſaid before amongſt all the people, and one of the Exhortations to prepare to the worthy receiving, and ſo proceed immediately to that ſhort one, beginning thus, Ye that do truly and earneſtly repent ye of your ſins. &c. to the end, a Pſalm being finally ſung, as Chriſt hath given us example, and then The peace of God which paſſeth all underſtanding, &c. ſome places of Scripture tending to ſtir up Charity to the poor, Of kneeling.being in concluſion recited, and the Alms gathered. For the geſture of kneeling appointed in receiving, it is a geſture ſhewing the greateſt humility that can be, as is in all reaſon expected by the Lord when at his hands we receive ſo great a Bleſſing: and the Miniſter at the ſame inſtant is praying that the body of our Lord Jeſus Chriſt ſhould preſerve us bodies and ſouls to eternall life. Whereas it is excepted againſt by ſome, becauſe at the Inſtitution the Apoſtles did not kneel but ſit, and as it was done then ſo ought we to do. I anſwer, this I deny, but what they were commanded to do we ought to do, that is, to take bread, Give thanks, break, and eat it as his body, in remembrance of him, &c. for the geſture ſith there is nothing ſaid, we are left to our own liberty therein, p. 33and the Governours of the Church have power to appoint in what Geſture it ſhall be done, ſo that it be according to the generall rule moſt decent, & ſuch is kneeling for a ſubject before his Soveraign, confering ſome honor upon him, as he doth that hath the honor of Knight hood conferred upon him, & ſo he that hath the honour of a Doctor conferred upon him by the Vice-Chancellor of the Univerſity kneeleth before him to be admitted to it, and a Son before his Father at receiving his Bleſſing, and why then may not a Chriſtian before Chriſt his Sovereign Lord offering himſelf unto him to be received by the hand of his Miniſter, his Repreſentative. If the practice of the Apoſtles at the Inſtitution were obligatory to all Chriſtians, Cor. 11.St. Paul in commemorating the Inſtitution would certainly have made mention of it, as well as of other circumſtances, but becauſe he doth not, it is apparent that we are not bound to hold us to the ſame geſture, and indeed that the Geſture is not material appeareth; for that although at the Inſtitution of the Paſſeover, inſtead whereof the Lords Supper was ordained, ſtanding was appointed, yet Chriſt with his Diſciples did not eat it ſtanding but ſitting. If it be objected againſt kneeling, that is an appearance of evil, that is, of Artolatria, the worſhipping of the bread of Chriſts body held in the hands of the Prieſt, believed by many to be no bread now, but the Lords body, who is to be worſhipped. Anſ. in ſuch as believe ſo, it is indeed Artolatria, that is Idolatry, but for ſo much as we do not believe it for ſubſtance to be any p. 34other than bread till ſanctified to an holy uſe, and Chriſts body only to ſuch as believe it to be ſo to them when they have received it, nouriſhing them to eternall life. In our kneeling only for reverence to the Lord when we receive, it cannot carry a ſhew of Idolatry, although, if when it is carried about, as in the Church of Rome, They that fall down upon their knees to it cannot but be guilty of this foul ſin, whether they believe it to be Chriſt or not. Kneeling therefore in recieving by thoſe that are of the ſame Faith with us cannot be juſtly accepted againſt, yet becauſe ſome weak ones will be ſcandalized hereby, it may be received ſtanding, as it is in ſome Reformed Churches, but ſitting at the Lords Table is moſt undecent and unmannerly.

After the Communion followeth that Service which is to be uſed in Baptiſing, Of baptiſm.in which nothing hath been by the moſt ſcrupulous excepted againſt, but againſt the requiring God-fathers and God-mothers to anſwer for them, and in ſuch words as they are biden to do, and againſt ſigning with the ſign of the Croſſe; for the firſt, that there ſhould be Sureties for Infants that cannot yet ſpeak for themſelves, if they be wiſe and Godly, and make conſcience to do their indeavour when the Children are grown to Underſtanding, that they may be taught and ſtirred up to profeſs and promiſe for themſelvs what hath bin promiſed in their behalf, it cannot but be acknow ledged to be good Chriſtian care of the Church whereby it is thus provided: But the queſtions aſked of them would be a little altered thus. Firſt, p. 53Do ye believe in God the Father Almighty? &c. and not doeſt thou, as if the queſtion were directed to the Child, for this is by many counted ridiculous. Secondly, Do ye deſire to have this Child Baptized in this Faith? Thirdly, Do ye come to undertake, as much as in you ſhall lye, that this Child ſhall forſake the Devil? &c. The anſwer to this laſt being, we do thus undertake all theſe things; for if the Children of believing Parents ought to be Baptized (as all the Orthodox have ever held) truly there is great need that ſome faithfull perſons ſhould undertake for them, as hath been ſaid, and help what they can towards the Childrens doing ſo, as is promiſed, till they by learning the Catechiſme come to anſwer for themſelves. Neither was the name of Anabaptiſts heard of for the ſpace of 1500 years and upward, where John Leyden an ambitious Taylor in the City of Munſter in Germany, aſpired by ſuch means after making himſelf a King, as he did, and by other abominable opinions which he then broached. And for the baptizing of Infants we have this convincing reaſon grounded upon the word of God, that if Infants under the N. T. who come of Gods people that profeſſe the true faith ought not to be baptized, there is no Sanctifying Ordinance for them, and they are in worſe caſe than the Infants of the Jews, becauſe they had Circumciſion, whereby they were ſanctified and delivered from the danger of death, to which they were by nature ſubject, but being circumciſed, they were ſaved if they died in their Infancy: but the Children of p. 36Chriſtians ſhould be altogether without any ſanctifying Ordinance, and ſo continue Children of wrath, as all are by nature, and if they die before they be baptized in danger of being cut off, John 3.5.John 3:5for unleſſe one be born again of water and the Holy Ghoſt he cannot enter into the Kingdom of Heaven, 1 Peter. 3.19.1 Pet 3:19and St. Peter ſaith that baptiſm is as Noah's Ark that ſaveth, and how abſurd is it to ſay that none can be ſaved till they they be grown up and attain to actual Faith? for to ſay they ought not to be baptized til then is in effect to ſay ſo. Now that Children born under the N. T. are not in a worſe but a better caſe than they under the Old, appeareth by this, that we have now a better Mediator, and a better High-prieſt, and a more glorious Miniſtry; for then Moſes was the Mediator, Aaron the High Prieſt, and Moſes had his face covered when he ſpake to the people: but now the Son of God is Mediator and High Prieſt, and layeth Heaven open more plainly by his Miniſtry, and the way for Parents and Children to attain unto it, viz. by baptiſm, after that the Parent believeth adminiſtred both to him and them. If this were not ſo, what comfort could believing Parents have although they themſelves were baptized, but their children not, for fear of their dying unbaptized and unſanctified? for their children are as dear to them as their own ſouls. If any ſhall think that they are ſanctified by the faith of their Parent, becauſe it is ſaid to believers at Corinth In caſe but that one Parent were a Believer, otherwiſe your Children were unclean, but now they p. 37are holy. It is to be underſtood that the Apoſtle ſaid ſo, becauſe that immediately after the Parent was baptized, the children were baptized alſo, and this is more than probable, becauſe Origen who lived about an. 200 ſaith, that it was held to be a Tradition of the Apoſtles that Infants ought to be baptized. Secondly, The Croſſe.touching the Croſſe in baptiſm, although it hath been very anciently uſed, and God hath ſometimes wrought miraculouſly thereby for the confirmation of the Faith, as Chryſoſtom ſaith, yet for ſo much as it hath been in time of Popery turned into an Idol by being adored and truſted in, Godly zeal cannot indure it any longer, but as Hezekiah, that good King, when the people committed Idolatry with the brazen Serpent, which had been by Moſes ſet up, and miraculous cures had been thereby wrought upon ſuch as were ſtung by the fiery flying Serpents, brake it down, ſo ought every good Chriſtian King to do by the Croſſe, that ſuch an occaſion of Superſtition being taken away, Laying on of hands.the like ſin may be no more committed. As for Confirmation by the Biſhops laying on of his hands in due time upon children that have been baptized, there ſeemes to be a ground for it, Heb. 6. where Impoſition of hands is ſpoken of as one of the principles of the Chriſtian Religion, and that next to the Doctrine of baptiſm, and therefore it is hereby intimated, that Children which had been baptized were to come when they had attained to the knowledge of that which they were in their Baptiſm bound unto, to have hands laid upon them by ſuch as p. 83had power committed unto them, to bleſſe them, as the Apoſtles had, that they might receive the Spirit of Grace and Sanctification, as actual believers, as being baptized, and having the Apoſtles hands laid upon them, received the Holy Ghoſt, and ſpake with tongues, as is to be ſeen ſpecially Acts 8. where the Samaritans, who believed being baptized by Philip, when Peter was come, and laid his hands upon them, received the Holy Ghoſt, but Philip had not commiſſion thus to do, and as was ſaid before, Biſhops are the Apoſtles ſucceſſors, and therefore to them only it ſeemes that this power was given, and that they ought to goe about in their limits to do this office, and herein the Apoſtles had Chriſt for their example, to whom little children were brought, and he bleſſed them, and required, that it ſhould ſo be done, ſaying, ſuffer little children to come unto me, and forbid them not, &c. as being of availe towards the attayning of the kingdome of Heaven, and therefore this is to be believed touching Chriſts bleſſing of little children, although they were not then intelligent enough to believe actually, but the Biſhops bleſſing is to be after ſome knowledge attained unto, as the Apoſtles laying on of hands was not but upon them that had knowledge, and did proſeſs the true faith, wherefore the Ordinance of conformation is not to be diſallowed, but not to be extolled, as it is in the Church of Rome, as a Sacrament, and that not inferiour to Baptiſm, and as neceſſary to Salvation, it muſt needs be granted to be very neceſſary, becauſe a neceſſity is hereby put upon parents p. 39to teach their children betimes the ten Commandements, the Creed, and the Lords Prayer, &c. and to cauſe them to come to Church to be examined by the Miniſter, as is appointed, that the Catechiſm which is ſo ſhort being learned by them, they may be bleſſed, and the work begun about them in their baptiſm perfected; whereas if this Ordinance of conformation by impoſition of hands and Praying be neglected, neither will parents who are ignorant themſelves, or were not thus brought up, have any care of teaching or getting their Children taught theſe things, as by long experience hath proved too true, and ſo many by Baptiſm received in their infancy to be Chriſtians, are for ignorance of the Chriſtian Principles like Heathens, differing only from them in this, that they have been baptized, which when they are grown up will avail them no more to Salvation, then circumciſion in the fleſh did the Jew, that was without the circumciſion of the ſpirit, wherefore let this moſt ancient cuſtom of the Church be again revived, and Miniſters of the Goſpel in all Churches ſtreightly injoyned to Catechize as well as to Preach, at the leaſt till the children of their Pariſhes are made perfect in that ſo ſhort a Catechiſm ſet forth by Authority, and if any miniſters mind moveth him to add more queſtions therunto, he may find above 100 more interlaced in my Catechiſm put out near 40 years agoe and allowed, and along time by many of my brethren in the Miniſtry uſed, till that unhappy confuſion came into our Church, and under a pretence of more Reformation, much p. 40more deformity came to the face of our fair Mother the Church of England, and becauſe Parents are generally moſt negligent in cauſing their Children to come to be Catechized, and much more in teaching them at home, it is as neceſſary to lay ſome pecuniary mulct upon them if they cauſe them not, as is upon them, if themſelves be abſent from the Church; if our higher powers would take this into their ſerious conſideration, and ſtrictly injoyn all Miniſters to do their parts in Catechizing, and Parents in teaching and cauſing their Children to come to becatechized, inſtead of a moſt ignorant, we ſhould have a moſt knowing generation, and where there is any Grace, a more conſcionable, to live and do, as with their own mouthes every one ſhall acknowledge to be his bounden duty, but Biſhops dioceſſes being ſo large, that they cannot in perſon go about, to lay their hands upon all, that are inſtructed, will it not be neceſſary to make deputies in more remote places, to do it in their ſtead?

Of Matrimony.Touching the proceedings and ſervice in Matrimony by the Book of Common Prayer appointed, theſe words which the Huſband is bidden to ſay, with my body I thee worſhip, ſound ſo ill, as that moſt men take exceptions to them, becauſe they may be taken as implying the huſbands making a God of his wife, ſeeing, as Chriſt ſaith, Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve; To take away this exception therefore, if inſtead of thoſe words, theſe might be uſed, And I will honour thee as the p. 41weaker veſſel, it would not be without ground in the Holy Scripture, and of the going of the Prieſt immediately to the Lords Table — the perſons Married following, and kneeling there to pray, and to take the Communion, what reaſon can be yeelded, yea, is there not reaſon againſt it, it is a ſhew of worſhipping and praying to the hoſt, as it is called, as to Chriſt, made of the Bread ſtanding there. Secondly, there is danger of their unworthy receiving, for want of examining themſelves before, to which they are then moſt probably indiſpoſed, as having their hearts then taken up with other pleaſures; Wherefore this alſo would be conſidered, and no more injoyned, they that are to be married being rather required at ſome other time before, when there is a Communion, reverently to receive it, being duly prepared.

Now remaineth nothing more to be ſpoken to in the Book of Common Prayer, The Viſitatio… of the Sick.but the Viſitation of the Sick, the Burial of the Dead, and Thankſgiving for women comming to Church after Childbearing, in all which none other but the good ſpirit ſeemeth to have been the guid of ſuch as thus ordered it; and it is pitty that the order for the viſitation of the ſick is not generally followed, being ſo Godly and comfortable. And for the burial of the Dead, Buriall of the Dead.what can be excepted againſt, unleſſe it be in that prayer, that we, with this our brother, and all other departed in the true faith, may have our perfect conſummation and bliſſe in thine everlaſting Kingdome; but they are too quick of apprehenſion, who ſay, p. 42that this is with the Papiſts a praying for the dead whenas indeed it is not a praying that they may be ſaved, but for the haſtning of the time of perfecting our Salvation both in Soul and Body; that is, that the coming of our Lord Jeſus may be haſtned, when this ſhall be done, and the perſon deceaſed being a Chriſtian, who in the judgement of charity ſuppoſing him to be gone to Heaven in his Soul, pray thus for him together with our ſelves and other believers.

The thankſgiving for women, Thanks giving for Women.and their bringing of an offering after child-bearing, in way of real thankfulneſſe, is grounded upon Levit. 12. For although it were a Ceremonial Law, and Ceremonial rites are now done away, yet there was a moral in the ſame injoyned, which bindeth alwaies, that is to ſhew thankfullneſſe in the houſe of God for ſo great a deliverance, Iſa. 28.22.Isa 28:22as Hezekiah being delivered from his deadly ſickneſſe, went up to the houſe of the Lord, and prayſed God.

And thus by the help of God I have finiſhed the task undertaken, to ſhew how unity may be reſtored to the Church of England, in reſpect of Epiſcopal Government, and the book of Common Prayer, now the God of peace and unity work ſo in the hearts of his Majeſty and Parliament, that it may be ſo done, and the doubts and Scruples about the Book of Common-Prayer, being taken away, as hath been ſaid, the ſame good God work ſo in the hearts of all his Miniſters, that all contention being laid aſide, they may with one heart and one mind, agree to ſerve God in the publick place in ſuch uniformity, that the Priſtine p. 43ſplendor of this our Mother Church through uniformity may be reſtored, and the foul blemiſh of differences may be done quite away, to the great comfort of all true hearted Chriſtians, and the glory of God Almighty. And becauſe unity in opinion is no leſſe neceſſary, than uniformity indivine worſhip, and there be many Sects in the Church of England at this day, although it be not poſſible for the higher powers on Earth by their authority, or for the learned in divine knowledge, to make by their moſt convincing arguments, all to be of one mind with the Chatholick Church reformed: yet there may be ſome courſe taken to keep their erronious opinions from ſpreading further, and their liberty may be ſo ſuppreſſed, as that there may in appearance and ex profeſſo, be little or no diſcord; and this may be by injoyning all under a penalty to be taken off, ſuch as ſhall afterwards offend, to come duly to their own pariſh Church, as is by Law required. 2. By not permitting under a greater penalty, private meetings in houſes. 3. By ſtoping the mouthes of their ringleaders and teachers, the puniſhment of impriſonment, or baniſhment being laid upon them that will not forbear; for ſo godly Emperors have dealt with ſuch diſturbers of the peace of the Church in times paſt, & good reaſon, for as Elijah ſaid, if the Lord be God follow him, if Baal be he, go after him, it is intollerable that there ſhould be more religions in one Kingdome, than one generally profeſſed therein under one head, becauſe as Religion hath the name a religando binding mens harts together, ſo permit divers religions, and although in ſome politick reſpects, p. 44they may live together in external peace, yet their hearts not being knit together, but ſeperated from one another, this peace cannot alwaies continue, but as there is an oportunity offered break out into bloody diſſention, as was proved by woful experience in the Romiſh Chatholicks in Ireland, and Anabaptiſts in Germany, and when in time of peace ſo great a Maſſacre was made in France, Anno 1573.

To conclude, whereas in this Tract I have made ſome mention of my Hiſtory of the World, from the creation to the end of Nehemiah his principality, 2. From thence to the deſtruction of Jeruſalem. 3. From thence to the Year of our Lord 1648. His Majeſty may be pleaſed to take notice, and all others that delight in the beſt Hiſtories, that I have by Gods aſſiſtance finiſhed this great work divers years agoe, and have it ready to be publiſhed, if it might be accepted of, as being next unto the ſacred hiſtory, moſt neceſſarie for all Chriſtians who are ſtudious to read, for the better underſtanding of the moſt notable things done in the world, both before the Flood and ſince in the 4 Monarchies, and other Kingdomes of the world, and of the ſtate of the Church of God in thoſe 500 yeares, of which the Holy Scripture ſaith nothing, and laſtly of the government that hath been by Emperours, and Biſhops of Rome, and Councels, of Hereſies, corruptions in Religion, famous Doctors in the Church, and moſt memorable occurrances in Kingdomes, and miracles wrought to confirm faith, or ſuperſtition, true or falſe.

FINIS.

End of the text · John Mayer, Unity Restored to the Church of England (1661)