that it belonged to Timothy being the Bishop of Ephesus as he is expresly called the First Bishop of Ephesus at the end of the second Epistle to him to whom the Church Treasure made up of the Gifts of the People was entrusted to provide for the Presbyters under him a necessary Maintenance which manner of practice continued in the Church the Bishops having the dispose of the Churches Treasure within their several Precincts during all that time the Church had no Christian Magistrate to Countenance her and long after III. He writes to him as an Ecclesiastick Ruler and Judge that had power to hear and examine Accusations brought against Presbyters and accordingly to judge after due Evidence of two or three Witnesses which plainly shews his Power of Jurisdiction over Presbyters 1 Tim. 5. 19. IV. He gives him a most solemn Charge before God the Lord Jesus Christ and the Elect Angels that in the exercise of the Power of Judicatory he act impartially without Favour or biass of Affection not preferring one before another ver 21. V. He writes to him as one having Power of Ordination to Ordain Elders by laying on of Hands and cautions him to lay hands suddenly on no Man ver 22. VI. He writes to him in his second Epistle to stir up the gift of God that was in him by the putting on of his Hands together with the Hands of the Presbytery or Eldership viz. some other Apostles that might jointly with St. Paul lay Hands on him 1 Tim. 4. 14. for that the Presbytery here mentioned was a Colledge only of Presbyters is a bare alledgment viz. when he ordained him the first Bishop of Ephesus as appears from the end of the second Epistle 2 Tim. 1. 6. VII He willeth him that he commit to faithful Men who shall be able to teach others also those Things that he had heard of him among many Witnesses which behoved to be some peculiar Things relating in great part to Rules of Discipline and Church Government which were not fit either for Heathens to hear or Novices in the Faith who yet might hear the common Doctrines of the Christian Faith preached in the Christian Assemblies VIII Writing to Titus he presupposeth him Bishop of the Cretians as appears from the end of the Epistle to him and tells him why he left him in Crete That he should set in order the things that are wanting and ordain Elders in every City as he had appointed him I know no reason why these should be thought Lay-Elders i. e. such as were not to Preach I find none such either here or any where else in the New Testament How could Titus exercise this Authority in such a spacious Island where many Cities were and Christian Congregations set up if he had been only a single Presbyter And if the other Presbyters had equal Power with him why did not he write to him and them jointly Whether in the Ordination of Presbyters others jointly did not lay on Hands with the Bishop is not the present question but whether it is to be found in Scripture or Church History that any Number or Colledge of Presbyters Ordained any without a Bishop presiding over them IX He telleth him that the Mouths of such Teachers as were unruly and vain Talkers and Deceivers and who taught things which they ought not for filthy lucre sake must be stopped which plainly shews his Authority to depose and silence false Teachers as well as to Ordain Sound and Worthy X. He telleth him of his Authority to judge who is a Heretick and how after the first and second Admonition if he amend not he ought to reject him By these Instances plainly collected out of the Epistles to Timothy and Titus it may I think appear to all impartial persons that well and duly consider them that both Timothy and Titus were Bishops and had a Superiority of Power and Jurisdiction over the Presbyters in the Churches of Ephesus and Crete as well as of Ordination I know W. Prynne hath printed a Book which he called the Unbishoping of Timothy and Titus which I have read but I find not that he hath either sufficiently answered the Arguments brought from Scripture to prove that they were Bishops or given any sufficient Arguments to the contrary I have also seen another great Book of his giving a Historical Relation of the evil Practises of many Bishops all which if true saith nothing against the Office But I could write a great Book threefold greater giving a Historical Relation of many good Things Bishops have done in the World Many Bishops both in the early and latter Ages have been eminently exemplary in Holiness of Life and all Christian Virtues and for divers Ages succeeding the Apostle's Days were blessed and happy Instruments to preserve the Truth and Purity of the Christian Doctrine in the World and the Unity and Peace of the many Churches in it hindring Schisms and curing them that did threaten to arise Cutting down with the Sword of the Spirit which is the Word of God even the Doctrinal Word outwardly delivered in the Holy Scriptures as they were mightily assisted by the Holy Spirit so to do the monstrous and vile Heresies that sprung up from time to time oppugning the Christian Faith wherein Almighty God blessed them with great Success and this they did partly by their particular Writings Treatises and Epistles as well as Sermons and partly by their assembling in great Numbers in Synods and Councils to condemn them and that many times to the danger of their Lives under persecuting Kings and Emperours some whereof were Heathen and some Arian and Eutychian Such who are but ordinarily well acquainted with Antiquity and Church History cannot be ignorant that the Government of the Church from the very days of the Apostles in all the famous places of the World where Christianity came to be planted was by Succession the which did lineally descend for four hundred years from the Apostles days and upwards and in divers places to this Age. There are two places of Scripture in the Old Testament which divers of the Fathers understood of Episcopal Government as it was to be set up in the Church under the New Testament as Psal 45. 16. being a Prophecy concerning Christ's Church and his Government in the same by Church Officers Instead of thy Fathers i. e. the Apostles who were the Founders of the New Testament Church and were her Fathers shall be thy Children i. e. their Successors in the Government of the Church after their Decease whom thou maiest make Princes in all the Earth The other Place is in Isaiah 60. 17. I will appoint them Bishops in Righteousness and Deacons or Ministers in Faith as Clemens Bishop of Rome quotes it in his famous Epistle to the Corinthians but as the Septuagint hath it is thus And I will give thy Princes in Peace and thy Bishops in Righteousness Ignatius who conversed with St. 〈◊〉 the Apostle and as his Disciple and Bishop of Antioch being committed by him writeth thus to the Church of Smyrna let the People be subject to their Deacons the Deacons to the Presbyters the Presbyters to the Bishop and the Bishop to Christ as he is to his Bishop Policarp also was constituted by St. John Bishop of Smyrna who both suffered Martyrdom as Church History giveth 〈…〉 saith lib. 3. cap. 3. We have to remember them who were appointed Bishops by 〈…〉 qui ab Apostalis 〈◊〉 sunt Episcopi in Ecclesiis Successoret eorum usque ād nos the Apostles in the Churches and their Successors even 〈◊〉 us This Irenaeus was Bishop at Lyons and lived within about a hundred years after St. John It is acknowledged both by ancient Writers and later yea by some 〈◊〉 and particularly by David Paraeus that the seven Angels of the seven Churches of Asia to whom St. John wrote were the seven Bishops set over those seven Churches also it is very probable that St. John himself had planted all these seven Churches and did constitute the Bishops in them Hierom whom the Adversaries of Episcopacy think that he favoureth in opposition to the Episcopal Authority plainly granteth that the Power of Ordination is lodged in the Bishop saying quid enim facis excepta ordinatione Episcopus quod Presbyter non faciat i. e. for what doth the Bishop that the Presbyter may not on ought not to do except Ordination Epist ad Euagrium And the sense affirmeth that from Mark the Evangelist until Heracla 〈…〉 Bishops there the Presbyters of Alexandria did name him Bishop one among themselves elected and placed in a higher degree but he doth not say that they ordained him And both Hierom and Clemens Romanus long before him did make a paralel betwixt the High Priests Priests and Levites in the Jewish Church and Bishops Presbyters and Deacons in the New Testament Church what Aaren and his Sons and the Levites were in the Temple saith he the same in the Church may Bishops and Presbyters and Deacons challenge unto themselves Hier. ad Eugr. And how universal the extent of Episcopacy was in all the Churches and to what end it was appointed he further declareth in that same Epist it was decreed in the whole world that one chosen out of the Presbyters should be placed above the rest to whom all care of the Church should belong and so the Seeds of Schism be removed Thus far I think I have made it appear that in none of the Particulars above mentioned the Dissenters have any advantage above the Church of England but that what advantage there is to be found either from Scripture or Church History and Antiquity lieth on her side FINIS
Sentence that he quoted out of a Psalm of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that written Word They say they call the Scripture what it calleth it self to wit a Treatise for which they quote Acts 1. 1. the former Treatise but had they understood or consulted the Greek they would have found it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the former Word whereby he understands the whole Book of the Gospel according to St. Luke Now as to the distinction betwixt a good and evil Conscience of which also the Scripture speaks 1. An evil Conscience is an ignorant Conscience 2. Unfaithfulness and Disobedince to what a Man is convinced of renders the Conscience to be evil 3. Unbelief and want of Faith in the Lord Jesus Christ makes the Conscience evil 4. Not to follow the dictates of Conscience even when it errs is an evidence of an evil Conscience Here that Axiom takes place Conscientia errans ligat sed non obligat an erring Conscience ties but doth not oblige it is a great pinch and strait He 〈◊〉 follows not an erring Conscience sinneth because he acts not in Faith and what is not of faith is sin and when he followeth his erring Conscience he sinneth This is no new Doctrine however possibly it may so seem to some here it is that which every Casuist doth commonly teach I will illustrate it to you by a Similitude that some have given If a Subject be deceived by a counterfeit Messenger from his Prince who brings a counterfeit Message from the King sealed with a counterfeit Seal and he thinks it to be real this Subject sufficiently shews his disrespect and disloyalty to his Prince if he refuse to obey it the application is easie If any object that as Contradictories cannot be both true or both false but the one true and the other false so if to follow an erring Conscience be a sin not to follow it is no sin being Contradictory But I answer they are not Contradictory for they are both affirmative Propositions He that followeth an erring Conscience sinneth this is affirmative He that followeth not an erring Conscience sinneth this is also affirmative But the way to get out of this pinch is to get a well-informed Conscience and to get rid of those Errours of Conscience which prejudice of Education by evil Teachers has led them into read the Holy Scriptures search meditate pray God to give you a good Understanding and let you see your Errours confer with such whom you have good cause to esteem both more holy and more wise and understanding than your selves To the third and last what the Rule of Conscience is according to which it must be directed and guided that so it may be denominated a good Conscience I answer We must distinguish betwixt an inadequate or incomplete Rule of Conscience and that which is adequate and complete The Law writ in the Heart of every Man is an incomplete Rule to a Man's Conscience obliging every Christian to obey it so that whosoever transgresseth against it is guilty of hainous sin and this Law extendeth in some degree to most of all yea in some sort to all the ten Precepts of the Moral Law but our highest Obedience to that Law and Rule cannot denominate the Conscience good or give true peace of Conscience or heal the wound of it that sin hath given for all have sinned and faln short of the Glory of God and whatsoever the Law saith it saith to them who are under the Law that every mouth may be stopped and the whole world become guilty before God The best of our Obedience cannot make atonement for our sins nay not for one sin not the least sin it is only the Lamb of God as he was slain for us that takes away our sins as we have faith in him his Blood cleanseth us 〈◊〉 all sin and the Merit and Value of it hath procured to us the Gift of the Holy Spirit to sanctifie us and therefore we owe both our Justification and Sanctification to the Lamb of God and to his most precious Blood for by our Justification we are cleansed from the guilt of sin and by our Sanctification from the filth of it And though Faith and Repentance are necessary conditions and qualifications to our obtaining Remission of sin Justification and eternal Salvation yet they are not in any wise the meritorious Cause thereof but Christ alone by what he hath done and suffered for us Holiness and our Obedience to God's Laws and Precepts both as writ without in the Holy Scriptures and as writ within in our Hearts is indispensibly necessary to our eternal Salvation but we must not rest nor rely upon it even when it is wrought in us by the help of the Holy Spirit it must not be the foundation or ground of our Faith and hope for remission of Sins and eternal Salvation either in whole or in part but our reliance must be alone on the Lord Jesus Christ both God and Man as he died for us c. and on the Mercy of God through him apprehended by Faith Now the knowledge of this in God's ordinary way is given to us and all who have it by the inward Illumination and Operation of the Holy Spirit in the use of the written Word as it is preached and heard by us or read and meditated upon We feeling the working of the Spirit of Christ to mortifie the works of the flesh and the earthly members and to draw up our mind to high and heavenly things as the 17th Article of the Church of England plainly expresseth The complete and adequate Rule therefore of our Faith and Practice is the whole revealed Will of God as it is declared unto us in the Holy Scriptures the Laws and Precepts whereof are of a far greater extent than those writ in every Man's heart without all Scripture Revelation or antecedent to it as David said I have seen an end of all perfection but thy Commandment is exceeding broad that is the whole complex or body of the Divine Laws given us by God and Christ as they are contained in the Holy Scriptures for Doctrine for Correction for Instruction c. It is therefore a great and dangerous Errour in them who hold as many do in these Nations that the Light within and what it dictates in every Man is the full and entire complete and perfect Rule of all Faith and Practice and nothing is absolutely needful to our Salvation but what that Light within teacheth us and all Mankind or will teach us if we hearken to it and obey it without all Scripture and all outward means of Instruction and yet the utmost extent that this Light within goeth to teach Men without Scripture and without the special Illumination and Operation of the Spirit accompanying the Scripture's Testimony is no more than the Righteousness of the Moral Law and Terms of the first Covenant Do and Live which Covenant we have all transgressed and
our Blessed Lord to his Disciples Matth. 5. 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake This I thank God is my case I charge my Adversaries to prove any thing against me of evil Conversation I have with Zeal and Resolution which God hath been pleas'd to give me and who has greatly supported and strengthened me opposed and testified against their vile Errours and this is all the cause of their Hatred against 〈◊〉 and that God has been pleased to bless and prosper 〈…〉 with some Success so that both in America many and here in England both in City and Country divers have come from Quakerism and gone over to the Church of England with me yea divers have prevented me and gone before me and divers here I hope will go along with me I also remember what Christ said John 16. 2. The time cometh that whosoever killeth you will think that he doth God Service Persecutors commonly follow an erring Conscience few Persecutors and be sure they are of the worst sort that knowingly and wilfully persecute the Servants of God Having thus far proceeded according to the Doctrine I mentioned at the beginning of this Discourse on the foregoing Verse 1 Pet. 3. 15. I think it my Duty and a weighty Concern lyeth upon me to give to this Auditory the Reason of the Hope that is in me of my Faith and Persuasion in this very particular Why I have joined in Communion with the Church of England although I retain Charity to all the honest-hearted of other Communions hoping that in God's due time the more Sincere will follow my Example and that God will make all the Sincere to be not only of one Faith as many at present are but of one Way and Practice and Uniformity Worship and Church Discipline so as with one mouth and one heart and mind to glorifie God Rom. 15. 16. This will be a Joyful Day which I hope many here and elsewhere pray for Why then will ye not help it forward by your good Examples laying aside all weak and insufficient Scruples which upon due Examination will be found without just ground And why find ye fault with those that begin to give you good Example Though this Change of mine is not so great as some imagine I was never so uncharitable as I find some are though I grant I have been too uncharitable which I have retracted I have been for a considerable time very charitable to all sober and religious Protestants of all sorts and have oft in secret bewail'd their Opposition one to another perceiving that in great part it came more from Prejudice of Judgment and Education than any just Cause I date not my Conversion to Christianity from this Change nay nor from my first turning to the Quakers My gracious God began early to deal with me and turn'd my Heart towards him I was well instituted in the Fundamentals of Christianity by the good Education I had for which I praise God before I knew the Quakers and though in too many things I was misled by them being deceived by their high pretences to Perfection and divine Enjoyments by which they have deceived many as well as me yet I retained a sound Faith of the Fundamentals of Christianity and did constantly profess the same which I can sufficiently prove both by my printed Books from time to time and divers Manuscripts and from my Childhood to this day God has in mercy preserved me from all scandalous Conversation and Practice whereof some of good Credit are ready to give a Testimony who have known me for Fourty six Years past and my manner of Conversation I am the more concerned to give the reason of my said Change chiefly for the sake of some of my good Friends here present who though by the Blessing of God have been by me as an instrument brought off from the Quakers Errours that were opposite to the Fundamentals of Christianity yet have some remaining Scruples that at present hinder them from so cordial a joining with the Church of England and seem to be concerned with my joining with her which I hope God in due time will remove and so far as is possible for me I will endeavour as his instrument to be assisting to them as also for the more confirming of such who are cordially ready to join with me And in the next place to silence the unjust Clamours and false Accusations of my professed Adversaries and others ignorantly prejudiced against me I am desirous to let them know that I have good reason for what I have done and have acted as a rational Christian Man in my so doing A chief Reason therefore which I offer is this Suppose there were a parity or equality in all other respects betwixt the Dissenters and the Church of England I mean the more sound and orthodox among them as in Doctrine and Worship Sacraments and Church-Government Discipline and Constitution of Members yet this with me doth cast the Balance and I think ought to cast the Balance with any rational considerate person that on that supposition the minority or lesser number should yield to the majority or greater number and the younger should yield to the elder and the Daughters to the Mother For certain it is that the Church of England as she was in King Edward VI. and Queen Elizabeth's time and in Queen Mary's time was the Mother Protestant Church The Dissenters Forefathers had their Christianity Baptism and Christian Education and Profession in her Communion and were nursed as it were in her Arms and suckled at her Breasts and the more sober of all Dissenters will say she was a true Church then in all the main things of Religion Now unless they can prove that she is changed from what she then was either in Doctrine or Sacraments or Worship or Discipline or Church-Government in any material thing from better to worse which I think they cannot do how can they justifie their Separation from her And I think I may safely add that the wiser Men and ablest in solid Learning and Piety and in the sound Knowledge of the Scriptures to instruct the Ignorant and convince or put to silence Opposers to refute Antichristian and Popish Errors as well as all other old and late Heresies are much more numerous to be found in the Church of England And what solid Learning the ablest of the Dissenters have had so far as may be acquired by outward means has been originally by means of Church of England Men. She hath been all along and still is the greatest Bulwark against Popery whereof she hath given sufficient Proof from time to time witness the many elaborate and excellent Books and Tracts written by her Members against Popery especially and other old and new Heresies as Deism Atheism c. yea let the Libraries and Closets of the generality of the Dissenters Ministers be searched who
are the more knowing and judicious and of best repute among them either for Piety or Learning and it will be found that they have more Books of Church of England Divines and other forraign Divines who own Communion with her than of any others And yet for all this shall I be so uncharitably judged and my Friends who go along with me as a sort of Apostates and as having bad Ends and Designs and as some of them I hear suggest against me that I do it for a Living I pray God forgive their uncharitable Judgment I neither was nor yet am so hard put to it for a worldly Living as some imagine and as others wish and desire I mean of my Adversaries among the Quakers who have Prophecied of my outward as well as inward Ruine and longed to have their false Prophecies accomplished against me but God hath hitherto disappointed them and preserved me and mine from Ruine both inwardly and outwardly for which I bless his Name and I hope he will preserve me to the End Why should the Expectation of a Living incline me more to the Church of England than to the Dissenters Had I joyned with them I might have got a Living among them perhaps more plentiful by the Peoples Gratuities than by a Set maintenance in the Church of England Which last way of living I think is the more Honourable and less obnoxious to many great Temptations and every way as suitable to the Gospel I find that the Church of God in Scripture is compared to an Army whose Captain is our blessed Lord Jesus Christ called the Captain of our Salvation Now suppose there were two Armies in the Field the one very great and numerous the other far less in Number as suppose the one Thirty thousand the other Ten pray tell me whether it is not more safe for us all who are concerned in one common Cause against the common Enemy to keep within the Body of the Army then in several Parties to straggle and keep asunder from it or Entrench by themselves The like is our present Case both the Church of England and all called Protestant Dessenters profess to be concerned in one common Cause against Papists Turks and Jews Deists and Atheists and others guilty of vile Heresies in a Spiritual Warfare Is it not therefore more prudent and safe to unite together in one Body of Christian Society and Communion against the common Enemy that we may be the stronger especially seeing the differences betwixt the Church of England and the more judicious and moderate of the Dissenters are not in any Materials either of Doctrine or Worship but the very same as they have Confessed Have not these Divisions and Separations had bad Effects weakned the Protestant Interest strengthned the Papists yea and Deists and Atheists and loose and scandalous Persons who take occasion to say there is no true Religion on either side by observing the great Heats and Annimosities and bitter Prejudices of the differing Parties I will now come to answer what I think they will object mainly against my Reason above given They will tell us that if the parity or equality on both Sides were the same my Reason would be good but they will alledge there is a great disparity and inequality the Dissenters having the Advantage in several Particulars as 1st in Doctrines 2dly in manner of Worship 3dly Administration of the Sacraments 4thly Church Governments which say the Dissenters is more agreeable to Scripture among them than in the Church of England To every one of which I think to say something as briefly as I can And First as to the Doctrine as touching the Articles of Faith the Quakers excepted they profess to be one with the Church of England and have signed or profess themselves willing to sign to her Articles Secondly as to the manner of Worship which the Dissenters contend for should be wholly by an extempore Gift of the Spirit whereas the Church of England though she alloweth that Ministers before and after Sermon may Pray without a Set Form either read or repeated from the bare Memory by using their sanctified Parts and Gifts of Understanding to Conceive Prayer by the Help of the Spirit yet She is not only for the Lawfulness of Set Forms of Prayer composed by Pious Men of Spiritual Abilities both ancient and late but for the great Conveniency and Profitableness of them yea and Necessity of them in many respects in the Publick Worship of God leaving every one to their Christian Freedom whether to use or not use Set Forms in their Closet and Private Devotions But to this I say The most Pious as well as Judicious whom the Dissenters esteem so and repute as their Fathers and others that repute them not so yet will allow that they were very holy and spiritual Men have owned the Lawfulness of Set Forms of Prayer yea not only the Lawfulness but the great Conveniency and Necessity of them in the Publick Worship of God Calvin one of the most famous of the Protestant Reformers was for them as I proved to you some time ago Quod ad formulam precum c. As to the Form of Prayers and Ecclesiastical Rites Note that I greatly approve that it be certain from which it may not be lawful for Pastors to depart in their Function both to guard against the Simplicity and Unskilfulness of some and also that the Consent of all the Churches among themselves may be more certainly known And lastly to Put a Check to the insolent Liberty of some who affect certain Innovations So then it behoveth there be a Set or fixed Catechism a Set Admininistration of Sacraments also a Set Form of Prayers out of his express words in his Letter to the Protector of England Epist 87. The Protestant Churches abroad in Germany Holland Poland Sweden Denmark and France from the beginning of the Reformation to this very day have used Set Forms of Prayer and Thanksgiving in their Publick Worship And yet I think the Dissenters here will not conclude that their Worship was wholly carnal dead and without Life or Spirit as many of them do now argue against the publick Prayers of the Church of England The Life and Spirituality of Prayer doth not consist in the Mode or Form of the words whether Set or Extempore say all sound and judicious Christians but in the Purity and Fervour of the Affections And therefore an Extempore Prayer may be very Formal dead and dry and a Prayer in a Set Form may be very lively powerful and effectual as the experience of Thousands daily confirm And suppose the Dissenters would be so uncharitable to judge that Calvin's Prayers at Geneva in Set Forms and Luther's in Wittenberg and all the other Protestants Prayers in Set Forms were barely Formal Carnal Dead and Dry and the blessed Protestants Prayers who died Martyrs in Queen Mary's Reign that used Set Forms yea many of these now in use which would
of that holy Man Anselm's observation of a Shepherd Boy that had tied a small Stone with a small Thred to the Foot of a small Bird and then let it out of his hand loose to fly The small Bird did fly but a little at a time being incommoded and retarded with the weight of the Stone though but little flying a little and resting a little now mounting upwards as if it would fly straightway to Heaven but then soon after descending to the Earth which that holy Man beholding made the Embleme of the State of his Soul and fell into Weeping saying to this effect What the little Stone is to this little Bird that my Sin that hangs about me is to me To the Third The Administration of the Sacraments wherein do they suppose that the Dissenters have any advantage above the Church of England they will say that they add nothing to Christ's Institution in Baptism whereas the Church of England adds the Sign of the Cross and at the receiving the Lord's Supper they receive it kneeling to this I answer the Church of England makes not the Sign of the Cross any part of Baptism for she doth not order it to be used at private Baptism to any that is in danger of Death nor does she make it any Means of Grace but a convenient Symbole to put us in mind and also to signify that we own Christ that was crucified on the Tree of the Cross and are not ashamed to confess him the Captain of our Salvation and manfully to fight under his Banner against Sin the World and the Devil c. which has but the like Service that a Cross drawn with Ink on Paper has to signify the Cross of Wood that he was crucified upon and is but a sort of Hieroglyphick neither commanded nor forbidden in Scripture but simply indifferent and that our Superiors both Ecclesiastick and Civil have Authority to command us in the use of indifferent Things I am well satisfied and I see not but so ought the Dissenters to acknowledge who grant that our Superiors both Ecclesiastical and Civil may enjoin the keeping of a Fast Day for publick Calamities or a Festival Day of Thanksgiving for publick Mercies Baxter makes no more hurt in using the sign of the Cross in Baptism than if we should tie a piece of Thred to our Finger to keep us in mind of what we desire to remember That the Lord's Supper is received kneeling has no more Ceremony nor hurt in it than that we pray kneeling for both the Minister that gives and the People that receives the Elements of Bread and Wine do it with Prayer For all the great Clamour against the Ceremonies of the Church of England I scarcely find any more but one that may be so called to wit that abovementioned the sign of the Cross at Baptism which is a very harmless and a very ancient Practise in the Church of Christ and had a warrantable Original that because the Heathens upbraided the Christians with the Cross to show they were not ashamed of it after receiving Baptism they received the sign of the Cross on their Foreheads nor is that occasion wanting in our Day where so many Thousands here in this Nation on the pretence of high Divine Inspirations have cast away the Profession of Faith in Christ as he was outwardly Crucified together with the Memorials of him Baptism and the Supper And as concerning Infant Baptism time will not permit at present that I should insist on it but this I say I am fully satisfied with the Baptism I had in Infancy and I do believe that it as duly belongeth to the Infant Children of Believers under the New Testament being a seal to them of God's Covenant of Grace for remission of Sin as Circumcision did belong to such under the Old Testament for God is no less merciful to Believers and their Children now than he was then I cannot but think strange that there should be such a Clamour against the Ceremonies in the Church of England having upon enquiry found them so few I lately met with a Book of one of the Church of England wherein I found him having the same Thought with mine that there is but one Ceremony in the Church of England viz. the sign of the Cross and strictly speaking I see no need why it should be called a Ceremony this hard Word offends many ignorant People why may not our Superiors Ecclesiastick and Civil enjoin some Things that are meerly Circumstantial and in themselves indifferent as to the Habit of Minister's Cloathing and the Use of a Surplice in Divine Service of the Decency and Conveniency of which they are more proper Judges than private Persons as well as they are generally allowed to determine other Circumstances of Time and Place and various Actions relating to both Religious and Civil Matters To bury in Wollen and to lay the dead in a Coffin to lay a Cloth or Cushen on the Pulpit to ring a Bell before Sermon to have a Clock or Hour-glass before the Minister's Face when he Preacheth which the Quakers cry out against as much as others do against the Surplice and sign of the Cross to have a clean Linnen Cloth on the Communion Table and Silver Platter and Cup for the distributing the Elements of Bread and Wine at the Lord's Supper all these and divers other Things the Dissenters commonly allow as well as the Church of England some of them by command of Superiors others of them by Custom why do they not call them Ceremonies and fright the People with that hard Word Lastly as to the Government of the Church the Dissenters are so far from having the Advantage of the Church of England that she hath the Advantage over them in that as well as in the other Things above-mentioned That in all Societies both Civil and Ecclesiastical there should be an Order and Superiority of Officers Rulers and Governours Nature it self teacheth it How can a City or Nation be ruled and kept in Order if all the Rulers be equal How can an Army be governed or disciplined or led forth to Battel without divers Degrees Superior and Inferior of Military Officers if all the Captains of each single Company consisting suppose of one hundred Men each single Company and the whole Army consisting of many Thousands if these single Captains had no superior Officers over them but every one left to his own Discretion to lead on his Company to Battle against the common Enemy who has all in good Order and a due and regular Distinction of superior and inferiour Officers how can it be supposed but that the Army that has this good Order and Distinction of various Officers superior and inferior should prevail against the other that hath no such Order and Distinction we may see a wonderful order of Superiority and Inferiority in all Things in the whole visible Creation in the Heavens and Elements and that there is the like Superiority