the Magistrates persecution No means can be justly pleaded against the end and least of all a bare ceremony For it is no Means when it destroyeth the end § 10. On this account it is that it hath alwaies by wise men been reckoned a tyrannical unreasonable thing to impose all the same ceremonies and circumstances upon all places as upon some and it hath been judged necessary that every Church have their liberty to â—iffer in such indifferent things and that it hath been taken for a wise mans duty to conform his practice in such indifferent circumstances to the several Churches with which he shall have communion as Ambrose professeth he would do and would have others do the same § 11. If any think as too many do that such a diversity of circumstances is a disorder and confusion and not to be endured I shall further tell these men anon that their opinion for an hypocritical unity and uniformity is the true bane of Christian unity and uniformity and that which hath brought the confusion and bloody wars into the Christian world and that our eyes have seen and our ears have heard of And it were as wise an objection for them if they should charge us in Britanie with Confusion and drive us to a separation or division because the Scots wear blew caps and the English hats or because some English wear white hats and some black and so of other circumstances § 12. Did I live in France or other Popish Countries or had lived in England at the abolition of Popery I should have thought it my duty in many indifferent circumstances to accommodate my self to the good of those with whom I did converse which yet in another Countrey or at another time when those things were as offensive as then they were esteemed I durst not have so done And therefore our Common Prayer-Book it self with its Ceremonies might be then commendable in many particulars which now are reformable And so in Ethiopia Greece or Spain those things would be very laudable that are now in England deservedly vituperable And several Ceremonies in the primitive times had such occasions and concomitants that made them tolerable that now seem less tolerable The case is not the same though the Materials be the same CHAP. VIII Prop. 8. Those orders may be profitable for the Peace of the Churches in one Nation that are not necessary to the Peace of the Churches in many Nations § 1. I mention this 1. Because the Romanists are so peremptory for the Necessity of their ceremonies through all the world as if the unity peace or well being of the Church at least did hang on these And yet sometimes they could dispence with the different rites of the Greeks if they could but have got them under their power by it § 2. Also 2. Because the Protestants called Lutherans stick so rigidly on their ceremonies as Private Confession Exorcism Images Vestments c. as if these had been necessary to the unity of the Churches And the Pacifiers find a difficulty in reconciling the Churches of several nations because these expect an uniformity in ceremonies § 3. And so necessary doth it seem in the judgement of some deluded souls that all Churches be one in a visible Policy and uniformity of Rites that upon this very account they forsake the Protestant Churches and turn Papists As if Christ were not a sufficient Head and Center for Catholick union and his Laws and waies sufficient for our terms of uniformity unless we are all of a mind and practice in every custome or variable circumstance that God hath left indifferent § 4. I need no other Instance then 1. what Grotius hath given of himself in his Discuss Apologet. Rivet who professeth that he turned off upon that account because the Protestants had no such unity And 2. What he said before of others by whom he took no warning but did imitate them in his Epist. to Mr. Dury cited by Mr. Barksdale in his Memorials of Grotius life where he saith Many do every day forsake the Protestants and joyn with the Romanists for no other Reason but because they are not one Body but distracted parties separated Congregations having every one a peculiar Communion and 〈◊〉 And they that will turn Papists on such an inducement deserve to take what they gâ—t by their folly § 5. Did not these men know that the Church hath alwaies allowed diversity of Rites Did not the Churches differ till the Nâ—cene Council about Easter day and one half went one way and another half the other way and yet Polycarp and the Bâ—shop of Rome held communion for all their differences and Ireneus pleads this against Victors temerity in excommunicating the Asian Churches Dâ—d they not know that the Greek and Armenian and Romane Churches differ in many Rites that yet may be parts of the Catholick Church notwithstanding such differences Yea the Romanists themselves would have allowed the Greeks and Abassines and other Churches a difference of ceremonies and customes so they could but have subjugated them to the Pope § 6. Yea more the several orders of Fryars and other Religious men among the Papists themselves are allowed their differences in Rites and Ceremonies and the exercise of this allowed Difference doth make no great breach among them because they have the liberty for this variety from one Pope in whom they are all united What abundance of observations do the Iesuites Franciscans Dominicans Benedictines Carthâ—sians and others differ in And must men needs turn Papists because of the different Rites of Protestants when they must find more variety among them that they turn to The matter 's well amended with them when among us one countrey useth three or four Ceremonies which others do disuse and among the Papists one order of Fryars useth twice as many different from the rest yea in habit and diet and other observances they many waies differ What hypocrisie is this to judge this tolerable yea laudable in them and much less so intolerable in us as that it must remove them from our Communion § 7. And how sad a case is it that the Reconciliation between the Lutherans and other Protestants should in any measure stick at such Ceremonies what if one countrey will have Images to adorn their Temples and will have exorcism and other Ceremonies which others do disallow and desire to be freed from may we not yet give each other the right hand of fellowship and take each other for the Churches of Christ and maintain brotherly Charity and such a correspondency as may conduce to our mutual preservation and edification § 8. Yea in the sâ—me Nation why may not several congregations have the liberty of differing in a few indifferent ceremonies If one part think them lawfull and the other think that God forbids them must we be forced to go against our Consciences for a thing of no necessity If we profess ouâ— Resolution to live peceably with them that
are against the great undoubted Truths of Christ from infecting others and own all that hold the Necessary Truths in Godliness and Charity you will please both God and most good men And if you hold your personall Communion with those that are of your own judgement in lesser differences this will not lose you the affections of the godly though of a few factious persons it may as long as you are a tender Father to them all though you Communicate but with some The Godly Emperours that supprest the Arrians and many Heresies maintained the Novatians in the Liberty of their Churches and were beloved both by the Novatians and the Orohodox But if you couâ—â— be the happy instrument of taking away the Divisions of the Godly that there might be no such thing as Parties or Separations known among them though diversity of opinions there will be and if you could give all the Ministers of the Nation a pattern of such union of the tolerable dissenting parties in your own Pastors with whom you shall Communicate this would be the way to lift you highest in the Esteem and Love of all your people and make them see that you were appointed of God to be a Healer and Restorer and to glory in you and bless God for you as the instrument of our chiefest peace And O what a precedent and preparative it would be for the Healing of all the Protestant Churches through the world And certainly your Highness hath a fair opportunity for this happy work You enter in a season when we are tired with contention and sensible of our loss and danger and tenderer then formerly of one another and the most angry parties are much asswaged and there is not so much reproach and bitterness among the Godly as lately there hath been A Spirit of Peace and Healing is lately risen in the hearts of many thousands in the Land and Ministers that differed do lovingly associate and most do feel the smart of our Divisions and are so prepared for a perfecter closure that they wait but for some Leading hand I am certain that there are Healing Principles before us and a temperament is obvious to judicious charitable men upon which we might accord And though some are too rough to lie in any building yet moderate men are to be found of every party that deserveth your encouragement whom you may use as a precedent to the rest and instruments to promote this work It is you that have those great advantages that can facilitate that which to others were impossible and from you it is expected In this Book and one of Confirmation which I lately published I confidently affirm is contained much of that Reforming Reconciling Truth which must heal us if ever we be healed And though the study of such matters require much time yet seeing God commandeth Princes that the Book of his Law depart not out of their mouthes but that they meditate in it day and night that they may do according to it Iosh. 1.8 I may suppose that they will be willing also to meditate on such Books as help them to understand it I should have been as ready as another to censure such an address as this as guilty of presumptuous boldness but that I consider what is the work of my Calling and what it is to be faithfull to the Eternall God and am conscious of fidelity to your Highness in my boldness and know that these are necessary Truths and that to the Counsellors of Peace is joy Prov. 12.20 and have no interest in this world that I regard in comparison of the Churches happiness My earnest Prayers for your Highness shall be that your own soul being first subjected and devoted wholly unto God you may Rule us as one that is Ruled by him and never know any Interest but his and that which is subservient to him and may escape that stumbling stone on which the Princes of the earth do commonly dash themselves in pieces even by espousing an Interest contrary to Christs and so growing jealous of his holy waies and falling out with them and that God would endue your Highness with that heavenly Wisdom that is first Pure and then Peaceable Jam. 3.17 and you may escape the flattering suggestions of the Wisdom of the flesh and serious Piety may be the first part of your Policy that so the Eternall God may be engaged in the Protection of your Dominions and You That you may alwaies remember that you are Christs and your Peoples and not your Own and that the diligent promoting of GODLYNESS and CONCORD may be the study and resolved work of your Life This is the way and only this let flesh and blood say what it will to make you truly Great and Happy God is the Center and Common Interest of all his servants Keep close to him and they will all keep close to you There is no other Common Interest nor any thing that the Godly do so highly value If they see that it is indeed for God they can bear any thing or do any thing for they are wholly devoted to him alone The more of God appeareth on you and the more you promote his Interest in the world the highlyer will you be advanced and the dearer will you be to all that Love him And even with the ungodly multitude that Piety is honoured in Princes that is despised in their neighbours and the hand of God is plainly demonstrated in their surviving Honour the names of Pious Princes being Great when the Greatest leave a name that is vile even in the mouthes of common worldly men who are ready to keep a Holy-day for a Saint when he is dead though they hate or will not imitate the living Your Zeal for God will kindle in your subjects a Zeal for you The moâ—e your Life and Government is Divine the more Divine will you appear and therefore the more Amiable and Honourable to the Good and Reverend to the evil Parliaments will Love and Honour you and abhor the motions that tend to a division or your just displeasure Ministers will heartily Pray for you and Praise the Lord for his mercies by you and teach all the people to Love and Honour and Obey you The people will rejoyce in you and you will be Loved or Feared of all Such happiness attendeth serious Piety when impiety selfishness and neglect of Christ is the shame and ruine of Prince and People I crave your Highness pardon of this boldness and your favourable acceptance of the tendered service of A faithfull subject to your Highness as you are an Officer of the Universall King Richard Baxter A PREFACE to those of the Nobility Gentry and Commons of this Land that adhere to PRELACY Honourable Worshipful and Beloved Country-men IT being much for your sakes that I have published the following Disputations it behoveth me here to address my self to you in a few preparatory words What distance there hath long been and still continueth
more have Ministers Ordained by Presbyters a lawfull call to their Ministry But the Prelates say that they had a lawfull Call to their Prelacy therefore c. The reason of the Consequence which only will be denyed is 1. Because the Presbyters are Ordained to an Office that is of Christs Institution but the Prelates are Consecrated to an Office that is not of Christs Institution but against it and against the light of Nature in taking on them the impossible Government of an hundred or many hundred Churches as was shewed in the former Disputation 2. Because the Prelates hold an uninterrupted Succession of Legitimate Ordination necessary to the Being of their Prelacie I mean such as now we dispute against hold this but so do not the Presbyters The said dissenting Prelates are still upon their Nâ—mo dat quod non habet which therefore we may urge upon them And 1. They cannot prove an uninterrupted Succession themselves on whom it is incumbent according to their principles if they will prove their Call 2. We can prove that they are the successors of such as claimed all their Power from the Roman Vicechrist and professed to receive it from him and hold it of him as the Catholick Head and so that their Ordination comes from a seat that hath had many interruptions and so had no power of Ordination by their Rule For when the succession was so oft and long interrupted Nemo dat quod non habet and therefore all that followed must be usurpers and no Popes and those that received their Offices from them must be no Officers But the Presbyters that Ordain will give a better proof of their Call then this Sect. 61. Argument 19. Where the Office is of Gods Institution and the persons are endued with Ministerial abilitities and are Orderly and duly designed and separated to the Office of the sacred Ministry there are true Ministers and Valid administrations But all these are found in the Reformed Churches that have Ordination without Prelates therefore c. The Major is undenyable as containing a sufficient enumeration of all things necessary to the Being of the Ministry Sect. 62. The Minor is proved by parts 1. That the Offiâ—e of a Presbyter is of divine institution is confessed by most And I suppose those that deny it to be of Scripture insâ—iâ—ution will yet have it to be Divine But if they deny that yet it sufficeth us that it is the same officer that they call a Bishop and we a Presbyter that is the chief Pastor of a particular Church Sect. 63. 2. And that the persons are duly or competenly qualified for the Ministry nothing but Ignorance Faction and Malicâ— that ever I heard of do deny Supposing the humane frailties that make us all insufficient gradually for these things The Ignorant that know not what the Ministerial qualifications are do judge as carnal interest leadeth them The Factious rail at all that be not of their mind Grotius thought the opinions of the Calvinists made them unfit materials for the Catholick Edifice that by his Pacification he was about to frame So do most other Sects reject those as unworthy that suit not with their minds And malice whether â—nâ—mated by Heresie Prophaness or Carnal interest will easily find faults and unweariedly slander and reproach But besides such I meet with none that dare deny the competent abilities of these Ministers Sect. 64. And 3. That the persons are Orderly and duly separated to the work of the Ministry is thus proved Where there is a separation to the Ministry by mutual Consent of the person and the flock and by the Magistrates authority and by the Approbation and Investiture of the fittest Ecclesiastical officers that are to be had there is an orderly and due separation to the Ministry But all this is to be found in the Ordination used in England and other Reformed Churches without Prelates therefore c. This proves not only the Validity of their Ordination but the full Regularity Sect. 65. God himself as hath been shewed doth by his Law appoint the Office of the Ministry imposing the duty upon the person that shall be called and giving him his power by that Law And then there is nothing to be done but to detertermine of the person that is to receive this power and solemnly to put him in Possession by Investiture Now the principal part of the former work is done also by God himself by his Qualifying the person with his eminent Gifts and giving him opportunities and advantages for the Work So that the people and Odainers have no more to do but to find out the man that God hath thus qualified and to elect approve and invest him and usually he is easily found out as a candle in the night So that the two great acts by which God maketh Ministers is his Instituting Law that makes the office and his Spiritual and Naturall Endowments given to the person which the Church is but to find out and call into use and exercise And therefore we may still truly say that the Holy Ghost maketh Pastors or Overseers of the Church as well as formerly he did Act. 20.28 because he giveth them their Gifts though not such Miraculous Gifts as some then had By his common Gifts of Knowledge and Utterance and his special Gifts of Grace it is the spirit that still makes Ministers and still Christ giveth Pastors to the Church Sect. 66. It is therefore to be noted that Eph. 4.6 7 8 11 the way of Christs giving officers to his Church is said to be by giving Gifts to men and the diversity of Offices is founded in the diversity of the Measure of Grace or these Gifts To every one of us is given Grace according to the measure of the gift of Christ. Therefore he saith Ascending on high he led captivity 〈◊〉 and gave Gifts to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he gave some Apostles some Prophets some Evangelists and some Pastors and Tâ—â—chers So that giving Gifts and giving Apostles Prophets c. are here made the same work of God Not that 〈…〉 and Approbation of these gifts is hereby made unnecessary but 〈◊〉 this is Gods principal act by which â—e giveth Pastors and Teachers to the Church and by which the Officers aâ—e distinguished For the Church is to discern and submit to those that are thus gifted and to follow the Spirit and not either contraâ—ict or lead him When God hath thus gifted men the main wâ—rk is done for making them Ministers iâ— withall he give tâ—em opportunities and advantages for the work and it is the Churches Duty â—o Own and Approve these Gifts of God and to do their parts to introduce the person And if the Ordainers refuse this in case of Necessity the gifted person is bound to improve his Gifts without them I say in case of Necessity using the best Order that is left Sect. 67. This being premised I come to the Argument § 64. And the
as some of our Parishes and such other Churches are but for the may be and not for the must be And therefore if they be peaceable this will make no breach § 12. 2. That Parochial Churches and Associations have fixed Presidents is nothing contrary to any of their Principles as far as I am able to discern them § 13. 3. That Pastors may be lawfully appointed to visit and help the Country and the neighbour Churches and exhort them to their duty and give the Magistrate information of their state is a thing that none can justly blame any more then preaching a Lecture among them Nor do I know any party that is against it of these four § 14. And 4. That there may be more General Ministers to gather and take care of many Churches I think none of them will deny Sure the â—tinerant Ministers in Wales will not Nor yet that these may have their Provinces distinguished If I could imagine which of all these sorts would be denied I would more fully prove it yea and prove it consistent with the Principles of each party but till then its vain § 15. The only point that I remember like to be questioned is the consenting to forbear Ordination in several Presbyteries till the President be one except in case of Necâ—ssity And nothing is here questionable that I observe but only Whether it be consistent with the Principles of the Congregational party seing they would have all Ordination to be by the Elders of their own Church and where there are none that it be done by the people without Elders To which I answer 1. That we here grant them that a Congregational Presbyterie with their President may ordain an Elder for that Congregation 2. The Moderate Congregational men do grant us that the Elders or Pastors of other Churches may lawfully be called to assist them in Ordination though they think it be not necessary It is not therefore against their Principles to do so For sure they may do a Lawful thing especially when the Churches Peace doth lie so much upon it as here it doth § 16. I conclude therefore that here are healing Principles brought to your hands if you have but healing inclinations to receive them Here is a sufficient remedy for our Divisions upon the account of Church-government if you have but hearts to entertain them and apply them But if some on one side will adhere to all their former excesses and abuses and continue impenitent unchurching the best of the Protestant Churches that are not Prelatical while they unchurch not the Church of Rome And if others on the other side will stifly refuse to yield in things that cannot be denied to be lawfull yea and convenient for the Churches and set more by all their own conceits then by the Peace of Brethren and consequently the prosperity of the Church we must leave the care of all to God and content our selves that we have done our duty CHAP. VII Some instances to prove that moderate men will agree upon the foregoing terms § 1. LEST any think that it is a hopeless work that I have motioned and the parties will not agree upon these terms I shall shall next prove to you that the godly and moderate of each party are agreed already at least the Episcopal and Presbyterians and I think the rest and that its in Practice more then Principles that we disagree § 2. I. I will begin with the Episcopal Divines of whom there ate two parties differing much more from one another then the one of them doth from the Presbyterians The ancient Bishops and the moderate of late did maintain the Validity of Ordination by Presbyters and own the Reformed Churches that had other supposing their Episcopacy usefull to the perfection or well being of a Church but not necessary to the being of it And this sort of men who also agree with us in doctrine we could quickly be reconciled with But of late years there are many Episcopal Divines sprung up that embracing the Doctrine called Arminianism do withal deny the Being of the Ministry and Churches that want Prelatical ordination and with these there is no hope of concord because they will have it on no other terms then renouncing our Churches and Ministry and being again ordained by them and thus coming wholly over to them These separate from us and pretend that our Churches have no true Worship wonderous audacity and our Ministers are no true Ministers and call the Church into private houses as D. Hide expresly in his Christ and his Church in the beginning of the Preface and many others Of whom I spoke before § 3. That the ancient English Bishops that hold to the doctrine of the Church of England and are peaceable men are easily agreed with us I first prove from the example of Reverend Bishop Hall In his Peace-maker he hath these words Pag. 46 47 48 49. The Divisions of the Church are either General betwixt our Church and the other Reformed or special with those within the bosome of our own Church both which require several considerations For the former blessed be God there is no difference in any essential matter betwixt the Church of England and her Sisters of the Reformation We accord in every point of Christian Doctrine without least the variation N B. Their publike Confessions and ours are sufficient convictions to the world of our full and absolute agreement the only difference is in the form of outward administration Wherein also we are so far agreed as that we all profess this form not to be essential to the being of a Church N. B. though much importing the well or better being of it according to our several apprehensions thereof and that we do all retain a reverent and loving opinion of each other in our own several wayes not seeing any reason why so poor a diversity should work any alienation of affection in us one towards another But withall nothing hinders but that we may come yet closer to one another if both may resolve to meet in that Primitive Government whereby it is meet we should both be regulated universally agreed on by all antiquity wherein all things were ordered and transacted by the Consent of the Presbyterie moderated by one constant President thereof the Primacy and perpetual practice whereof no man can doubt of that hath but seen the writings of Clemens and Ignatius and hath gone along with the History of those primitive times We may well rest in the judgement of Mr. John Camero the Learnedst Divine be it spoke without envy that the Church of Scotland hath afforded in this last age Nullus est dubitandi locus c. There is no doubt at all saith he but that Timothy was chosen by the Colledge of the Presbyters to be the President of them and that not without some authority over the rest but yet such as have the due bounds and limits And that this was a leading case and
proceed to blood or banishment or you miss your ends and will but be opposed with greater animosity § 14. Reas. 12. And then this will raise an odium upon your Government and make men look upon you as tyrants For naturally men pitty the suffering party especially when it is for the cause of God or Profession of more then ordinary exactness in the obeying of Gods commands And then mens minds will by this be tempted to disloyal jealousies and censures if not to the opposition of the Rulers § 15. Reas. 13. And it were an evil which your Ceremonies will never countervail if it were but the uncharitableness that will certainly be raised by them When you will persecute men and force them against their Consciences in such indifferent things as you call them you will occasion them to judge you persecutors and cruel and then they will censure you as ungodly yea as enemies to the Church And then you will censure them for schismatical and self-conceited and refractory disobedient people And so Christian love and the offices of love will be extinguished and you will be mutually engaged in a daily course of hainous sin § 16. Reas. 14. And it will be the worse in that your persecution will oft fall on the most consciencious persons Hypocrites and temporizers dare do any thing and therefore will follow the stronger side and obey him for their worldly ends But the upright Christian dare not do that which is displeasing to God for a world He is the man that will be imprisoned or banished or rackt or slain rather then he will go against his Conscience And is it not a horrid thing to make such Laws that the most conscionable are likest to fall under and to perish by May it not make you tremble to read that God himself doth call such his Jewels Mal. 3.16 17. and saith he that toucheth them toucheth the apple of his eye and that it were better for him be cast into the depth of the sea with a Mâ—lstone about his neck that offendeth one of these little ones Away with the Ceremonies that are unnecessary and yet have such effects and bring you into such danger § 17. Reas. 15. And then a more grievous evill wilâ—â—follow the Ceremony will devour the substance and shut out the preachers and consequently the word and worship of the Lord. For you will never give men Liberty to forbear them And when godly Ministers will not be conformable to your will you must silence them lest they draw the people from you And so the ignorant must be left in their ignorance and the prophane in their prophaness and the godly in their sorrows for want of their faithful Teachers and the ordinances of grace § 18. Reas. 16. And then it will follow that ignorant idle ungodly Ministers must be taken in to supply their rooms For if the best disobey you you will think your selves necessitated to take such as will obey you And so God shall be dishonoured his word and work abused his people grieved his enemies encouraged the wicked hardened and the unworthy Ministers themselves undone and destroyed and all for a few unnecessary ceremonies of your vain invention § 19. Reas. 17. And now it were more unexcusable then ever before to Impose such unnecessary burdens on the Churches when we have so lately seen and felt the sad and miserable effects of such impositions We are scarce out of the fire that this straw and rubbish kindled in this land We are the men that have seen the Churches divided by them and the preachers cast out for them and persecution occasioned by them and the Nation hereupon corrupted with uncharitableness the Bishops against the people and the people against the Bishops and war and misery hence arising And yeâ— shall we return to the occasion of our misery and that while we confess it to be a needless thing § 20. Reas. 18. Yea this course is like to kindle and maintain Divisions between the Churches of several Nations as well as among those that are under the same government For either you will have all the Christian world to join with you in your Mystical and unnecessary Ceremonies or not All cannot be expected to join with you For 1. The world will never agree in such humane unnecessary things 2. There is no universal governor to Impose one Law of Ceremonies on all the Churches Christ only is the universal King and Head and he hath done his part already If you will have more universal Laws you must first have another universal King or Head And there is none such Only the Pope and a General Council pretend to it and they are both deceived in this and would deceive us They are none of our Lords as I have elsewhere proved But if you expect not universal Concord in your Mystical signs and Ceremonies then 1. Why should you cast out your Preachers and brethren for those things which other Nations may be so well without and hold communion with forreigners that avoid them and deny Communion to neighbors as good that are of the same mind And 2. This will make forreign Churches and you to grudge at one another and the diversity will cause disaffection especially when you persecute your members for the cause that 's theirs We find now by experience that the Images Exorcism Crossing c. of the Lutherans doth exceedingly hinder their Peace with other Churches while others censure them as superstitious and they by custome are grown so highly to value their own Ceremonies as to censure and disdain those that are not of their mind § 21. Reas. 19. It easily breedeth and cherisheth ignorance and formality in the people You cannot keep them from placing their Religion in these Ceremonies and so from deceiving their souls by such a Pharisaical Religiousness in washings and observances And so in vain will they worship God while their worship is but a Conformity to the doctrines traditions and inventions of men Mat. 15. § 22. Reas. 20. To prevent these evils and yet in vain your Rites and Signs must bring New doctrines and new labours into the Church which will exceedingly hinder the doctrine and work of Christ. The Ministers must teach the people the meaning and use of all these Ceremonies or else they will be dumb signs contrary to your intent and the use of them will be vain And if we must spend our time in opening to our people the meaning of every ceremony that you will impose 1. It will be but an unsavoury kind of preaching 2. It will divert them and us from greater and more needful things Yea we must teach them with what Cautions in what manner to what ends c. to use all these Ceremonies or else they will turn them all to sin if not to Popish yea to heathenish formalities And alas how much ado have we to get our people to understand the Creed and the Kernel of the Gospel the essentials of