they who are in such a condition have a more explicit knowledge of God the Father Son and Spirit and other Articles of the Faith the Nicene Creed is added And because prayer is to be accompanied with alms-giving certain sentences are then propounded stirring us up thereunto And so that Service concludes with a prayer for the whole state of Christs Church c. The like reason there is of Evening-prayer The explication of these and other particular services would require a just Tractate Against this form of prayer the Presbyters except For why should any form of prayer be imposed upon the people of God Or if any why so long Why that which is clogg'd with so many repetitions Why not a prayer more spiritual Must one and the same fit all ages of the Church Why are Godly men thereby hindred from the exercise of their gifts Why must they use such a form of prayer as is taken out of the Mass-book Yea why are many Canonical Scriptures left out of the Kalendar and Apocryphal placed in the room Episcopal men alleadge for themselves that there is no Church in the world no not that which the Presbyters account the best reformed but it hath a form of prayer Because not onely they who are grown up in religion but the young ones also who are not able to pray of themselves may thereby be instructed and taught how to pray such were Johns disciples and such were Christs whom therefore they both taught to pray But if exception be against a form because a form every conceived prayer is a form unto those who hear it which is well to be considered by them who except against a form of prayer because a form But if a form of prayer be needful they ask why so long a form of prayer Why hath it so many repetitions It 's true the Liturgy hath repetitions in it Yet are not all repetitions vain or Heathenish such as our Lord forbiddeth nor for that end but to express the fervency and ardour of affection And therefore we read many iterations of the same petition or thanksgiving which will amount to the same exception used by David as else where so especially Psalm 136. For his mercy endures for ever twenty six times used in that one psalm Yea and our Lord himself is said in his prayer to have used the same words But although this blame were justly laid upon the Common-prayer yet do not many of them who except against it much mend the matter in their conceived prayers wherein they use most what many repetitions especially when they are at a loss and know not what else to say which is not seldom And as for length of prayer The whole Liturgy Litany and all is not so long as many of their conceived prayers And if their prayers be so long surely it is their own fault if all that time they do not exercise their gifts What they say of spiritual prayers are there any more spiritual in all the Latine or Greek Liturgies How much less in these mens conceived prayers And if there bâ— some of all Dispensations in all Ages of the Church why may not this form of prayer composed as I have shewn fit all Ages of the Church Nor do Episcopal men deny but that many of the Church-prayers are extant in the Mass-book And is it not for the credit of the Roman Missal that so excellent prayers are found in it What though all the Epistles and Gospels or the most of them may be read in that Book Are they therefore one jote the worse Or is the Scripture any whit the less true because it hath been cited by the father of lies Feign the Mass as abominable as any man can make it will any reasonable man refuse what is unquestionably good because it hath been ill used May not the Sun shine upon a dunghil and yet loose nothing of its purity It is true that some Canonical Scriptures are omitted in the Kalendar and Apocryphal set in their place as the two Books of Chronicles the Book of Canticles the latter part of Ezekiels prophesie much of the Revelation and some others And why not For although all Scriptures were written for our edifying yet all Scriptures do not edifie alike As for those Canonical omitted the Episcopal man dares appeal to the Presbyter whether Adam Seth Enosh and the rest of the Genealogy edifie so much as the Scripture Canonical or Apocryphal appointed to be read in place of it Yea whether the History of Judith may not edifie as well as the History of Jael Yea why he though with much study he hath hardly attained to the true meaning of the latter chapter of Ezekiel and the Book of Canticles and the Revelation yet should desire that the same Scriptures should be propounded to the understanding of the rude multitude ex tempore and hope that thereby they should be edified The Learned Jews were not thought to envy the people the Holy Scriptures when they forbade the novices the reading of the three first chapters of Genesis and some other Scriptures lest they should frame ill interpretations of them Many other exceptions are taken by the Presbyterians and others against the Book of Common-prayer which are so frivolous that its apparent their Palmarium their main Reason against it is Stat pro ratione voluntas They would not have it But the Presbyterians take great exceptions against the Forms of Godliness expressed in Ceremonies in Gesture as Bowing Standing Kneeling enjoyned at the performance of divers parts of the Divine Service with which the Church of God should not be burthened Concerning such Ceremonies Episcopal men say That a reason may be given of them according to the different parts of the Service where they are commanded to be used Divers of Episcopal perswasion have written particularly of these and therefore I refer the Reader to them for satisfaction I shall onely adde a Rule out of Ticonius cited by St. Austin When any thing in Scripture is prescribed to be done without the circumstances when where how c. it should be done which yet cannot be done without such circumstances that duty to be done must be circumstantiated out of the word elswhere mentioned or according to the ancient custom of the Church As when the Apostle saith Preach the word yet adds not when or where or how a due circumstance of place and maner may be taken from the practice of Ezra Nehem. 8.4 or of Solomon 2 Chr. 6.13 where the word turn'd a Scaffold signifies rather a Pulpit So when our Lord saith Baptize all Nations And touching that other Sacrament Do this as often as ye do it in remembrance of me The mode or way of administring and receiving these Sacraments is no where commanded and therefore it s left to be directed by the Fathers of the Church But whereas Forms of Godliness are either in gesture or vesture 1. In vesture as the Surplice At this some take most
especially with the Girdle of truth faithfulness and sincerity as also with strength Psal 18.39 and with chastity wherewith the Lord implies his Spouse should be girded Jer 13.11 O my Brethren both of Episcopal and of Presbyterian perswasion consider and be hearily ashamed of your common error that ye have both been so grosly mistaken that ye have neglected the common enemy even the Devil against whom we are all engaged by our Vow in Baptism and deserted the common Cause of Christianity the crucifying of the old man and are fallen foul one upon another Do you know no better the devices of Satan Are you so little known to your selves that you take no notice of your lusts that war in your members Do you no more regard them who are without What opinion think you hath the religious and irreligious world of you Remember the Cause you are engaged in is the Cause of God you have entred covenant with him upon these terms that you should fight against the world the flesh and the devil The Cause is Gods Cause and must needs be good The Apostle calls it so Fight the good fight of Faith 1 Tim. 6.12 It 's a Cause wherein all the people of God have been engaged from the beginning even since the Lord put enmity between the seed of the woman and the seed of the serpent and promised that the holy seed Christ should break the serpents head It is the Good Old Cause Let not the old subtile Serpent any longer beguile you who deceives the Nations Quit your selves like men Lay down your Enmity one against another and joyn all your forces and all your courage against the common enemy and so the God of Peace shall bruise Satan under your feet quickly Mean time let us enquire into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things which make for Peace and 7. By what means Reconciliation may be made between the divided Parties THe Divine Life the effect whereof is Peace is discovered to St. John Revel 21. and every one who is willing is invited thereunto But it s vain labour to discover the life which is above to the wise saith Solomon Pro. 15.24 unless we have a Jacobs Ladder whereby we may ascend thereunto This we may do by divers steps or means which are either such as remove obstructions out of the way of peace or such as positively direct our feet into that way For as the godly life is a necessary means for the obtaining the eternal life and peace which is homogeneal and of the same nature with it so is the death unto sin a necessary means of obtaining the godly life as the Apostle reasons Col. 3.4 when Christ which is our life shall appear then shall we appear with him in glory mortifie therefore your earthly members whence it is that sinful men are said not to know the way of peace Rom. 3.17 And who can direct us better into this way than he who is the Prince of Life Acts 5. And prince of peace Esay 9. who appeared the Day-spring from on high to visit us to give light to them that sit in darkness and the shadow of death and to guide our feet into the way of peace Into this way he leads us by precept and example By precept of humility and lowliness of mind by self denyal and taking up the cross dayly Humility is the first step toward Mortification and that extream necessary because pride the contrary hereunto obstructs the way of Peace Pro. 13.10 For onely by pride cometh contention And if onely by pride whence I beseech you proceed the present contentions among us Is it not because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one would be greatest Truly a very strange thing it is that men eminent for learning and profession of Christianity should so openly spend their zeal and heat about that old dispute who should be the greatest Luke 22. 'T is true this Controversie was among the Apostles but they had not yet received the holy spirit which I desire both parties advisedly to consider Why should they not rather endeavour after the fairest object of emulation the onely lawful contention who should be the best The Lacedemonians herein condemn too many of us Christians who were wont to exercise their Children in such questions as these who in all Sparta was the most sober most just most prudent most valiant man c. And it was one of them who say Nemo me major nisi qui me melior No man is greater then I unless he be better then I am Yea although I doubt not but the main design of the Covenant was outing of the Bishops and Inning of the Presbyters in their room yet in the close of the Covenant by an over-ruling hand the Covenanters vow That our true and unfeigned purpose desire and endeavor for our selves and all under our power and charge both in publick and private in all duties we owe to God and man to amend our lives and each one to go before another in the example of real Reformation This close of the Covenant which is most consonant unto the word of God hath been I fear quite forgotten and the main endeavour hath been to go one before another in wealth and honor as for the endeavour and strife to exceed one another in performance of our duties toward God and man O how modest most men are O how easily doth every man yield to another to go before him Yet if any man according to the Covenant endeavor to exceed others in goodness who have bound up themselves by their principles which they resolve not to exceed if he endeavor to be perfect as our heavenly Father is perfect he is accounted at least erroneous in his judgement if he can escape the Gardiners sheers of Discipline and cutting off for presuming to grow in grace above his neighbors The contention is not who should be the best man but who should be the greatest And onely from pride comes this contention And this is a great part of self which is to be denyed That 's the second step Self-denyal There are in man since the fall the abridgements of three selfs One whereby he agrees with the beast and lives according to the principles of brutish man 2. Another whereby he agrees with the old fubtil scrpent which deceiveth all the world with false principles of corrupt reason Revel 12. 3. The third whereby he agrees with God and the heavenly man 1 Cor. 15. This last we must deny to be ours not I but the grace of God which was with me The fear of God and keeping his Commandment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the man saith Solomon Eccle. 12. what ever else is in the man it 's either the beast or the devil Both which make up the corrupt self which the true man must deny The Grace of God which is able to save all men hath appeared saith St. Paul teaching us to deny ungodliness and worldly lusts Tit. 2. Such
brought not without your own sins by what hand soever you were brought into it Acknowledge that God is just and own his good hand in bringing you out of that great tribulation Leave vengeance to him to whom it belongeth Put on Charity above all which is the bond of perfectness and let the peace of God umpire all differences in your hearts to which also you are called in one body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be ye thankful that 's a good sense but it 's a better and more fit for that place gratrosi estote according to Hierom be ye gracious amiable and lovely according to that proverbial precept which it were to be wished that we all obeyed Ut ameris amabilis esto that thou mayest be beloved be lovely Shew this love and kindness of God to your brethren of the Presbytery You know the heart of oppressed men it's Gods argument to his people why they should love the Egyptians and it is the kindness of God to overcome evil with goodness and to love our enemies Let these considerations prevail with you above your ambition above your revenge For consider advisedly and in the sight of God and deal truely with your own heart what moves thee to desire a Bishoprick a Deanary a Prebend the Bishops Deans and Chapters lands or the land of the living The Honor annexed to that high place Digiâ— monstrari ac dicier hic est to be called Rabbi Rabbi Or that highest Honor that cometh of God onely whether the ease hoped for or the good work Whether thou rather desire the Corps and body of a Prebend or rather the duty of it Hospitality Almesgiving the trayning up of novices and yong men and fitting them for the work of the Lord that they may grow up and become Presbyters Priests or Elders all which is the soul and spirit of these dignities and I doubt not but it was the end at which the Founders and Donors aimed And if thou attain to these Honors consider the the greatest is servant of all That the Bishaps are Fathers and Shepherds and such an Office as inferres and requires sutable acts to the relations as that the Fathers deal fatherly with their children though they too often stubborn children as Moses did Num. 11. Deut. 1. that they rule the flock pedo non gladio rather with the spirit of meekness then with the rod rather with the rod then with the sword That they are Bishops that is Overseers of the Church and like the Lord the great Bishop of our souls they oversee many things and wink at small faults as the Lord doth Acts 17. That as they oversee all so all see them and such as they see their overseers such they think it 's lawful for them to be therefore St. Peter would that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Peter 5. paterns to the flock And if they see them spotted they will bring forth a spotted issue of evil work Therefore as the Lord commanded Micha chap. 6.1 2. so let me the meanest of you in both your and mine own esteem that 's Micha speak unto these Mountaines the two swollen parties who as they say of Mountaines cannot meet nor touch one another but in puncto Yee are too high too lofty Remember the day of the Lord of hosts shall be upon every one that is proud and lofty and upon every one that is lifted up and he shall be brought low Esay 2.12 which must come to pass before we can see the salvation of God Luke 3.5 6. The Soveraign Majesty the King who is supream he hath exceedingly condescended and stoopt to the moderation of your differences pardoned many insolences even before pardon was desired Declared and resolved to pâ—â—mote the power of Godliness and to encourage the exercises of Religion publick and private c. granted and confirmed a liberty to tender consciences and that no man shall be disquieted or called in question for difference of opinions in matter of Religion which doth not disturb the peace of the Kingdom All which according to the divine wisdom and goodness in him he hath manifested in that beyond all precedents of former favours his most prudent and moderate Declaration concerning Ecclesiastical affaires Shall his Maâ—esty my brethren make your Peace and Unity your mutual Love and Reconcilation his study and should not you much more study the things which make for your own peace and unity and the peace of the Church and kingdom I know well there are many very learned men and great Students among you of both perswasions And I acknowledge my self much inferiour to many of you Yet since Micah must speak to the Mountains let me be bold to tell you that there is one main point of learning wherein many of you have declared your non-proficiency many of you have not studied to be quiet and to do your own busmess which was the counsel of learned St. Paul to his Thessalonians 1 Thess 4.11 I know well that many of you who cannot endure Episcopacy have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busie Bishops in other mens dioceses and intermedled with the temporal affaires of the City and Nation under what pretence viz. in ordine ad spiritualia in order to spiritual things which is the same whereof your selves accuse the Bishop of Rome Yea there have not been wanting non-proficients in this study on both sides who have vigorously disquieted and disturbed the Church and Kingdom and indeed were the most notable troublers of our Israel Some of these to humour the people would tell them what the Kings Office and duty was toward his people and to prove it out of the Common-prayer-book viz. to preserve the people committed to his charge in wealth peace and Godliness And would remember the people what their liberties and properties were which the King ought to preserve and maintain And by this craft they had their wealth as Demetrius told his fellow-tradesmen and many a good morsel they got by it for they had read and were perfect in that rule cave ne majorum tibi forte Limina frigescant that otherwise they should have cold entertainment at the great mens tables On the other side the King was taught what his prerogative was â—nd what the peoples duty was to him To give unto Caesar the things that are Caesars that every soul should be subject to the higher powers c. Mean time the King was not told what his duty was toward his people Nor the people what their duty was toward their King So that both heard what the others duty was not what their own was and hence both parties were embittered one against the other by the evil spirit in the mouth of the Prophets Did these men do their own business Surely no. For though they preached the word yet were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men and illogical they did it out of due place unlearned men who had not studied to be quiet and