and want humility Ambition and Covetousness and Pride and Rebellion have stained the gifts of many in our late remembrance that might otherwise have done though not so much service to the Church as themselves supposed yet less mischiefe than through their mis-imployment she hath sustained By reason of these defects what hath our Church suffered whilst one was for a Classis Another for a gathered Congregation A third against Paedobaptisme A fourth against Monarchy and yet all would we credit them for Christ When these had Preached their severall Sentiments they concluded their Harangues with Prayers agreeable to their respective judgements and the Auditors that heard them must either with their Amen to such wild devotions seal contradictions or stand upon their guard to pick and choose where to joyne issue with those incoherent ejaculations which in defiance of all Authority of the ancient Church must be obtruded upon the world as the Dictates of the holy Ghost But 't is alledged That to enjoyn a set Forme so as not to suffer any parts of Gods worship to be carryed on without it though never so Scripturall seems to make an addition to Gods Word forbidden in Deut. and the Rev. nothing less For here 't is to be noted that some things are absolutely good as the Love of God and our Neighbour the believing of the Articles of the Christian Faith praying to and praysing of God c. And then some things are absolutely sinfull and wicked as all the violations of the Moral Law and the discredit of any thing commended to our beliefe under paine of damnation But then some things are of an indifferent and middle nature neither of themselves obliging us to the use or refusall of them but are left unto us under our Christian Liberty to be either forborne or imployed as our selves shall think fitting under no restrictions till our Superiours limit us but that of the Apostle Whether ye eate or drinke doe all to the glory of God And let us follow after the things which make for peace and things wherewith one way edifie another 1 Cor. 10.31 Rom. 14.19 of this kind are the words wherein we present our supplications to God the time when the Lords day excepted and the place where the Garments in which we Pray unto him Which circumstances when the Church determineth she is far from intending to make any addition to the sacred Oracles of Gods Word or from straightening that liberty wherewith Christ hath made us free For first The Church of England hath no such opinion as some of the Romanists have of the Orders of some of their Saints touching any constitutions that she maketh concerning the regulating of Gods Worship she placeth no necessity in them Indeed she judgeth that when such Laws are made they ought to be obeyed upon the obligation of the fifth Commandement But that obligation springs not from the immediate Law giver but from the Ordinance of him that hath commanded us to submit our selves to every Ordinance of Man for the Lords sake For even after her determination the Church supposeth the indifferency that was before still to continue in respect of the things themselves onely in respect of use and so farr as concerns us we are under restraint but yet not so that the violation of such Laws when it falleth to be committed upon some sudden emergency is esteemed a sin like the breach of Gods Laws so long as it is without wantonness scandall and contempt 2. The Church conceiveth her selfe not so bound to keep any Rites or Ceremonies established but that upon due motives she may alter them as she pleaseth prescribing to no other Church what they should doe but permitting unto them in this behalfe the liberty that her selfe taketh If upon this ground it should be inferred Why are such Ceremonies of which the Church declareth her judgement to be that in themselves they are indifferent pressed so indispensably that he that will not assent and consent to the use of them must not be suffered to use another manner of Worship which he conceives more Scripturall We answer That it appertains not to private men to judge what Publick Worship is most Scripturall but to the Governors of the Church and they think that the Liturgy established is as Scripturall a Worship as any that can be contested against it If the Scriptures had appointed with what words and after what express Forme the whole Service of the Church should have been managed that method would have obliged all Christians but such a Forme is no where extant in all the Book of God Indeed there is a generall Rule That all things should be done decently and in Order And a cleare Injunction that we should obey those that are over us in the Lord to whom it belongs to judge what in the publick Assemblyes is decent and orderly It may be this Querist would have every Minister of God in the Publique Service of the Church proceed according to the measure of his Talents which he supposeth may be husbanded to the edification of soules far more advantagiously than the prescript Formes can be which being known and alwayes the same are apt to beget or at least nourish in us formality oscitancy and dulness in those addresses that should be active and vigorous full of affection and holy zeale I know such things have bin pleaded but experience hath taught us that neither set Formes doe necessarily beget those evill effects nor doe the arbitrary conceptions of such Divines as have thought fitting to renounce complyance with the rule enjoyned them provide against them We have no desire to reproach men but if we had might we not tell them that the new methods of devision which entred upon the late banishment of the Liturgie were so far from spiritualizing the people that pertook of them that if Pride Contention Schisme Rebellious contumacy against Governors both Ecclesiasticall and Civill Oppression and Covetousness are works of the flesh a more carnall generation of professors cannot be produced I say not since the Reformation but scarce since Christianity than those that have upon pretence of Carnality Formality deserted the Communion of the Church of England 3. I hope upon consideration of what hath already been said the Querist may easily perceive that by his Assent and Consent to the Liturgy c. he will not fall under the guilt of setting up a power in co-ordination to our great Law-giver who is God and Man much less need he feare that hereby he shall advance a power above Christ For the Church of England pretends to no infallible authority over mens Consciences she is farr from checking any thing expressly commanded by the Spirit of Christ in the Writings of the Evangelists and Apostles onely by the help of that light which she thence receiveth she endeavoureth to direct and assist all the children within her Communion in the most ready course of performing the duties there required and herein
A VINDICATION OF CONFORMITY TO THE LITURGY Of the Church of ENGLAND In a Letter Written to a Person of Quality wherein satisfaction is given to certain Queries suggested by a Non-Conformist YORK Printed by Stephen Bulkley And are to be sold by Richard Lambert 1668. Imprimatur Joh. Garthwait Reverendissimo in Christo Patri ac Dom. Dom. Richardo Archiepis Eboracensi à Sacris Domesticis Datum Episcopo-Thorpae Feb. 19. 1668. Queries of a Non-Conformist WHether our Lord and Master Jesus Christ as he is God and Man he not the sole Supream Legislator to his Church and People in things concerning the Worship of God insomuch that what ever externall exhibition of the Worship of God as to the whole or such part of it as was not in use in the Prophets our Saviours the Apostles dayes not for above three hundred years after our Lords Ascension neither is any where in the sacred Scriptures appointed by our Lord Masiers command or example to be used in Publick and is so far from having his Royall Stamp upon it that as to some parts of it it is plainly insufficient considered as a means to effect that which it is appointed for whether such a Publick Worship of God with ' its Liturgie and Rubrick ought at all to be used in the Churches of Christ in these dayes of Reformation or Restoration of Conformity 2. Whether the enjoyments of such a Publick Worship ut supra with that strictness that unless that Worship be used there must not be any other Worship of God be used be it never so Scripturall and Orthodox whether this be not a making this Worship an Essentiall part of Gods Worship and an adding to Gods Word so solemnly forbidden in Deuteronomie and Revelation 3. Whether if I assent and consent to the use of that Worship Liturgie and Rubrick Whether I doe not so far set up an other Power in co-ordination to my Law-giver and Judge who is both God and Man Yea Whether I doe not set up another Power above Him if I doe as that Power enjoynes rather omit or curtall that I know for certaine my Lord and Master enjoynes than leave one word un-read of that manner of Worship a Forraigne Power enjoynes Whether thus doing is not such a pleasing of Man as declares I am no true servant of Jesus Christ 4. Whether it be not a transgression of my Commission given me by my Lord and Masters own mouth in Mat. 28. ult and penult whether it be not in some sence a bidding him keep his Gifts and Spirit he hath promised keep them to himselfe I am furnished with a manner of Worship which I can carry on without his or his Spirits help or any extraordinary gift Whether by Assenting and Consenting ut supra I doe not incurr the curse threatned against Adding or detracting from the Word of God and from the word of that Prophet spoken of by Moses and Paul Whether by Assenting and Consenting ut supra I doe not recidivate from being a faithfull Witness and Asserter of my Lord and Master his sole Supremacy ut supra And whether I doe not hereby render my selfe plainely without excuse when he at that great day shall say Who required the Exhibition of such a worship at thy hands Good Madam I Intended before this time to have performed my promise to your Ladyship in sending you a word or two concerning that Paper which a Divine presented to your Mother I told you at Horn by Castle that much having been written by Learned Men of our Church concerning this Argument which it is supposed any Minister in this Nation that desires cordially to imploy his Talent in his native Country to Gods glory and his Country-mens advantage will not neglect to peruse the best course would be for a Person unsatisfied after the Reading of such Writings Hookers Ecclesiasticall Politie Arch-bishop Whitgifts Reply to the Admonition Masons Sermon of Conformity Bishop Sandersons Preface c. to debate matters calmely with some Divine of a contrary perswasion especially with some Learned Bishop who by verball conference may possibly give the dissenting person that satisfaction which by Reading he cannot yet procure If till opportunity offer it selfe of better assistance any weak endeavours of mine might contribute any thing to the settlement of this Gentleman I should be very ready to communicate unto him the ground of my own submission to the Church Government now established among us and to hear him produce the Reasons of his dissatisfaction If he shall be able by any convincing Arguments to prove that our Church enjoyneth any thing contrary to the will of the Supreme Legislator I hope that nothing that I enjoy at this time in it shall be an impediment unto me of embracing his convictions and bearing a part of that Cross which many of his perswasion would have the world think that they take upon them for the cause of Christ 'T is possible the Gentleman may have more to alledge in discourse than he has expressed by writing otherwise I much marvaile why he should think himselfe warranted to suspend his exercise of such gifts as God hath given him and the pursuit of that high Calling unto which I suppose him Legally advanced by reason of the present settlement of our Church For first in reference to his first Querie We all readily acknowledge our Lord Christ the Supreme and sole Law-giver to his Church in all the substantialls of his worship and service But yet we deny that it doth hence follow that no circumstances of serving God are left to the Judgement of the present Church The holy Scriptures are a sufficient rule of Faith and manners and we abhorr that distinction of the Papists of the Word of God into Traditionall and Written We cheerfully beleeve all things necessary for us to beleeve and doe to be contained in those holy Books of the Old and New Testament as appears by the sixth Article of our Church And yet when God was pleased to afford us the succour of supernaturall Revelation in the grand Mysteries of our salvation We do not beleeve that he forbad us the sober use of Reason the giving a greater light was not intended for the extinction of the lesser but to offer unto us the help of Divine assistance in things that naturall reason is altogether blind in the eye of humane reason is dimme in discerning naturall and Morall things altogether blind in Divine We give therefore no licence at all unto reason to contradict the revealed will of God in his Word The sacred authority therefore of supernaturall truth being advanced to that pitch of unquestionable dignity that where it speaks clearly there no exceptions of Men or Angels are permitted to interpose and controle what is there spoken what should hinder a single Person as far as his liberty is not restrained by his Superiours much less a Nationall Church publiquely to manage the worship of God after those Methods which reason assisted by
Divine light shall judge most advantagious for the edification of Christian Assemblies Doth not our Saviour ask the Jews Why even of themselves they did not judge what was right Luk. 12.57 And doth not St. Paul send us to the School of nature to learne what haire best becomes the Masculine Sex 1 Cor. 11.14 What then though there be neither express precept or example for that Liturgy which is now imposed upon the Ministers of the Church of England in the Writings of the Apostles or Prophets Must we presently judge our conformity unto it unwarrantable though no sound Reason can be confronted unto it either in the Bulk or in the Parcels What Argument can Reason produce why the people of God being assembled together the Priest should not compose their thoughts to lowly reverence and penitentiall devotion by some of those pertinent Sentences of Scriptures wherewith our Liturgy begins What reason can be urged why an humble Confession immediately following a comfortable Absolution should not be pronounced by them to whom the power of the Keyes is committed and whose very Orders were given them with those words of our Saviour Receive thou the holy Ghost Whose sins thou remittest c. Can well enlightned reason pleade any just cause why a competent portion of the Psalmes should not follow and then Lessons out of the Old and New Testaments with Hymnes between either out of the Scriptures or conformable unto them The rehearsall of the Creed standing one would think could offend no man that sees every Article founded on Divine authority if he be resolved to stand to his Faith And the Antiphones or Responses of the people if they have not sufficient grounds from the Hymns of Moses and the Answer of Miriam in the 15th of Exod. and the Song of Deborah and Barak Judg. 5. Nor the singing of the people by course Ezra 3.11 yet are as ancient as Greg. Nazianzen To be sure if the Liturgy of Saint James St. Basil and St. Chrysostom should be granted to be spurious Nay Pliny in that famous Letter of his to Trajan saith That the Christians did Carmen Christo quasi Deo dicere secum invicem that is Sing an Hymn to Christ as a God by course This could not be long after St. Johns time for he lived as St. Hierom writes to the Reigne of Trajan St. Basil the great lived in the fourth Century about the 70th year and he mentions a Method of devotion consisting of alternate Versicles as appears by his 63. Epistle to the Church of Neocaesarea The people saith he with us riseth betimes after night to the house of Prayer and making Confession to God with pains and tribulations and distress of tears at length rising from Prayers fall to Singing of Psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And now being divided into two parts they Sing by course answering one another thereby both corroborating the meditation of the Divine Oracles and administring to themselves attention and indistracted vigilancy of heart And that this was no private Institution of his own Church appears from what he presently subjoynes in the same Epistle If for this cause saith he ye forsake us ye will together with us forsake the Egyptians ye will forsake the inhabitants of both the Libia's the Thebans Palestines Arabians Phaenicians Syrians and those that live upon the River Euphrates and in a word all amongst whom watching and supplications and common Psalmody are in request If it be urged that none of these things were in use before three hundred years after our Lords Ascention the contrary appeareth from the fore-mentioned Epistle of Pliny and moreover it may be replyed that some of them were in use more than three times 300. years before his birth for the 92. Psalme is a set forme appointed for the Sabbath day as it appears by the Title and how well our Saviour that had the Spirit without measure approved those Formes to which the Synagogue was accustomed may appeare by his use of them in his Agony and Passion For he was pleased to express himselfe twice in the words of two Psalmes as is evident by comparing the 22. Ps ver 1. with the 27. of St. Mat. ver 46. and the 31. Psalme ver 5. with St. Luke 23. ver 46. so that our late Annotator on the Psalmes hath duly hence inferred That no Tongue of Men or Angels can invent a greater heighth of Encomium to set out the honour of any Writing or give us more reason to lay up in our minds the words of the Martyr Hippolitus That in the dayes of Anti-Chrict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Liturgie shall he extinguished Psalmody shall cease Reading of the Scriptures shall not be heard In which three as the publick Service of God was by the Ancients thought to consist so the destroying of all and each of them must needs be a branch if not the whole body of Anti-Christianisme a direct contradiction to Christ who by his prescription or practice of each of these imprest a sacred Character on each See Dr. Hammonds Preface on the Psalmes By this it appears how remote from Truth that speech of the Querist is That our Liturgie is so farr from having our Lords Royall Stamp upon it that is is plainly insufficient considered as a means to effect that for which it is appointed For the designes of the Liturgie are to carry on the worship of God by prescribing set Formes of Prayses Thanksgivings and Celebration of the Sacraments c. in such a decent method of devotion as may become the solemne Worship of that great God to whom no service is to be presented but that which is reasonable The representative body of the Church of England hath thought this Liturgie now enjoyned suitable to these ends if any particular member think otherwise Reasons should be alledged not bold assertions Dictator-like concluded What the Querist means when he asketh Wether such a Publick Worship of God with ' its Liturgie and Rubrick ought at all to be used in the Churches of Christ in these dayes of Reformation or Restoration of Conformity I can scarce understand The Liturgie is the same in effect that it was at the first Reformation that happily was brought to pass by the pious endeavours of our Ancestors in King Henry the 8th King Edward the 6th and Queen Elizabeths dayes If any thing contrary to Gods Word and disagreeable to the Judgement of the Church Universall be delivered and enjoyned to be assented and consented unto in the Bulk of this Liturgie 't is not I confess fitting for dayes of Reformation for it will carry ' its deformation manifestly in those imposed corruptions But because no particular instances are alledged wherein the unsoundness of the Liturgie doth appear I beleeve this to be nothing but a rash surmise voyd of all firme foundation to pitch a foot on The Book hath been sifted and searched over and over and when the Classicall Brethren in Queen Elizabeths
time that were not so mad as to cast off all set Formes opposed themselves against that Forme that was Legally in force that is for substance the Forme that is now Enacted amongst our selves they were quickly convinced that the fault was rather in their own intemperate heate than in any errors reteined in the Service Book They complained foure Classes of them to the Lord Burleigh 't is possible that Assent and Consent were too hard meat for their squeasie Stomachs That Lord enquired Whether they would have all Liturgie taken away They said No. He required them to make a better that might take place upon the removall of what was settled The first Classis framed one complying with the Genevah Forme This the second disliked and altered in 600. particulars That again had the hard fortune to be quarrel'd by the third Classis And what the third resolved on by the fourth And as a Learned man saith The dissenting of those Brethren as the division of Tongues at Babel was a faire means for keeping that Tower then from advanceing any higher Vide Vindication of the Liturgie pag. 3.4 What the Gentleman means by dayes of Restoring Conformity I can but adventure to divine I remember that there was a Clause in the beginning of the Scotch Covenant illegally imposed by men in usurped power and taken rashly by the ignorant because they thought it lawfull and cowardly by the fearfull that loved their integrity less than their temporall concernes wherein the Covenanter engageth To endeavour the Reformation of the Church of England and Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Churches Perhaps the Querist hath some Church in his eye unto which we cannot be conformable whilst our Liturgie shall stand in force had he named that Church we might have enquired whether our Church hath not as good Reason to be exemplary to it as to tread after it They that have travel'd in this enquiry will tell us That they judge the Church of England to be the Eldest Daughter in all the boundaries of the Reformation and as Orthodox for Doctrine and sober for Discipline as any Church since the first Ages Mr. Durel who was Minister above eight years in a Protestant Church of France will assure this Querist That in France and Genevah set Formes are enjoyned That a Tigurine Minister was questioned at Genevah for officiating in the Germane Church there and not rehearsing as 't is appointed the Creed after the Morning Service The same Person afore-named now Minister of the French Church at the Savoy relates a passage of a Letter sent to him by the Learned and eloquent Mounsier Martell the words in English are these I wonder to heare that some are found in England that are altogether averse from any set Formes of Liturgie to be observed generally one and the same in all the Kingdome among us it is no where permitted to reject the use of the Liturgie which was made by Calvin c. indeed for Calvins Liturgy we leave it to those that like it But his reasons for a Liturgie are so binding that I know not what can be alledged more convincing These are his words in our Tongue which he Wrote in a Latine Epistle to the Protector of England in King Edward the sixth his dayes As touching the Forme of Prayers and Ceremonies of the Church I approve very much that it be Set and that it be not lawfull for the Ministers to recede from it in their Function as well to help the simplicity and unskilfulness of some as that the Vniformity of all the severall Congregations may appeare And finally that the desultory and capricious lightness of such as affect Novelties may be encountred and stopped 2. The Gentlemans second Querie is Whether the Injunction of that Worship to the exclusion of all els unless that be used be not to make it an essentiall part of Gods Worship and an adding to Gods Word forbidden in Deuteronomy and the Revelation To Preach God Word and dispence his Sacraments to make Prayers Supplications and give thanks for all men are Essentiall parts of Gods Worship But to performe these duties after such a manner at such Forms of words and with such Vestments are but circumstantialls left in the power of the Church by that generall rule of St. Paul 1 Cor. 14.10 Let all things be done decently and in order I would faine see this or any other person pretending the pleas here alledged undertake the performance of the Service of God in such a Scripturall manner that might secure him against as strong exceptions nay far stronger than are here made against the Publique Liturgy by this Querist I suppose he would come into the Assembly clad with some garment or other For though Saul Prophesied naked and the Adamites think it their perfection to appear at their Meetings unapparrelled yet few are so Fanatick as to think those examples obliging others to a conformity He cannot approve a Surplice perhaps May not another pleade as much against a Gowne or Cloak or Cassock If a white Surplice be no where commanded neither is a black Gowne If not to kneele at the Communion neither to sit or stand is a precept in the sacred Text. If the established Orders of the Church are not to be received because they are no where commanded by express injunction of Scriptures the Nonconformists to the Church must permit us to be such to themselves untill they can act upon the warranty of that Word which they say gives no allowance to us But let us heare how the Service of God must be carried on when the Congregation is met Although the Common Prayers may not be used perhaps because a Forme perhaps because commanded yet I suppose the Querist would pray after his own fashion If the Service be a Forme such will be his to those that are to joyne with him And if it be urged that by the contrivance of his Forme his gifts are exercised May I not reply that these are the gifts of the Church in the Prayers authorized by our Governours The Church forbids no man the imployment of his Talents At their Ordination all Ministers are very powerfuly exhorted thereunto But we have a cleare Text That the Spirits of the Prophets ought to be subject to the Prophets 1 Cor. 14.32 That we ought to obey them that have the rule over us Heb. 13.17 That all things ought to be done decently and in order and common sense teacheth us that where there is no subjection there can be no order 'T is certain also that the Canon of the Scriptures is sealed that no man can pretend to such speciall Revelations that what he shall utter must conclude the Church as powerfully as if the Prophets or Apostles spake The best gifts in men not exempted from carnall infirmities may be abused One may be zealous and want knowledge another may be competently knowing
she recommendeth her proceedings to the judgement of every mans Conscience and hath received no censure from any Church since the Reformation Nay so far is she from incurring the censures of the rest of her Sisters that they rather emulate her Beauty We are assured that the Reformed Churches which follow the Confession of Ausburgh have the very same both Government and Worship in every particular that we have Nay they go farr beyond us in many things of the same kind which our Church hath thought fit to lay aside and yet by a Nationall Assembly of the Reformed Churches of France held at Charenton Anno 1631. are quitted from the charge either of Idolatry or Superstition in their publick worship See Durel pag. 4. so that if the Querist by his former expression where he mentions the restoring of conformity would tax our Church with Non-conformity to the rest of the Reformation because she reteineth a Liturgie with a Rubrick he is strangely mistaken and knows not the Methods of their publick worship For as the most of them have a subordination of Pastors and admit not a parity in the Government of their Churches so have they as the cited Author attesteth all of them set Formes of Prayer not one excepted he instanceth in the Imperiall Towns and other Free States as Strasburgh Vlm Ausburgh Norenburgh Hamburg Lubeck and in all the Territories of the Soveraigne Princes of Germany Saxony Brandenburg Lawenburg Brunswick Baden Ouspatch Mecklenburg c. so that the Church of England by abolishing Liturgie would be so farr from restoring conformity with the best Reformed Churches that she would be rather Schismaticall by walking in a path by her selfe alone 4. But the Querist would know Whether to submit to the Forme enjoyned be not a transgression of his Commission given him Mat. 28. ult penult The Commission there given was immediately proper to the Apostles who were to be Christs Witnesses of what they had heard and seen by Preaching repentance and remission of sins in his Name among all Nations beginning at Jerusalem Luke 24.47 48. so farr as it extends to all inferiour orders of the Ministery they may well think themselves concerned to fulfill so solemne a charge the words are Go ye therefore and teach all Nations Baptizing them c. Teaching them to observe all things whatsoever I have commanded you c. I cannot imagine how the Liturgie of the English Church checketh this Commission it no where prohibits the teaching of Christs Precepts and if any in the Communion of our Nationall Church shall presume to teach any thing contrary unto them I hope the care of our Spirituall Governours is so great that he would no longer be permitted to proceed in sowing such tares than he should be convicted guilty of so foule a crime neither do the dutifull Sons of the Church of England bid Christ as the Querist pretends keep his gifts and spirit which he hath promised to himself Nay rather when they observe the spirit of wisedom and counsell so to have assisted the Compilers of the Liturgy that the exactest searchers into it disputers against it have bin able after all their heats rather passionately to revile it than solidly to confute it they own Christs gracious succour in the illumination and direction of those that framed it and see that generall promise verified in the reformation of the particular Nationall Church in the very Text alledged by the Querist Lo I am with you alwaies even to the end of the world And therefore the Querist may be secure that his Assenting and Consenting will never endanger him to incurr the curse denounced against such as shall adde or detract from the Word of God For our Church doth not impose her Liturgy as immediately inspired but contrived through the assistance of the Spirit indeed but by men using the means of study and carefull enquiry after the truth not challenging Propheticall or Apostolical infallibility Whereupon it will follow that the complyer with this method of Worship can in no reason be charged with reeidivation from asserting Christs supremacy for the Liturgy controles no Law of Christ nor challengeth any submission to the diminution of his authority but directs us to make all our addresses to God the Father in his name and glorifieth him as the Father in the unity of the blessed Spirit common to them both teaching us to ascribe honour prayse obedience and adoration to the three Persons in the unity of the same essence for ever and ever He that distrusteth the settlement of so well an ordered Church may rather be afraid to incurr the curse wished by the Apostle upon the disturbers of the peace of the Galatians I would they were even cut off that trouble you Let a man search the Liturgy and examine every parcell of it I am confident that he shall find no part of it contrary to sound reason the sacred Text or the usage and custome of the ancient Church and then I think St. Augustines words may be worth the Querists consideration Contra rationem nemo sobrius contra Scripturasnemo Christianus contra Ecclesiam nemo pacificus senserit de Trin. 4.6 no sober man will contradict reason no Christian the Scriptures no peaceable person the custome of the Church Good Madam whether I have said enough to satisfie the Contriver of the Queries I know not but I am confident that I have said more than was requisite to satisfie your Ladyship for you are better Principled in the Religion establish't amongst us than to be shaken by such Proposals as the Querist's Paper has offered to your consideration Indeed it seems strange to me that Persons otherwise not voyd of common sense should so bungle in disputes of this nature as without any considerable force of Argument to oppose not onely the practice of our own Church and all others of the Reformation but to slight the precedent of the Catholick Church throughout the East and West for a long time before even impudence it self dare charge them with Superstition or Idolatry except God in his just judgement has given them up unto a spirit of delusion For it is very possible that they who upon secular designes disturbed the settlement of our Church whose prudent and pious constitutions their own subscriptions had sometimes justified should deservedly be punished either with so much blindness as not to see what formerly they discerned or with so much hardness of heart as to refuse to comply with what they can with no solidity of reason disapprove and censure The piety and charity of your Ladyship make you zealous to win others to the same perswasion which upon not onely the authority of our Church but the conviction of your own discerning Judgement you have embraced I heartily wish that these or any other endeavours of mine might contribute somewhat to the gaining of any dissenters to the bosom of that affectionate Mother whom they have so deeply by their Apostasie disquieted and grieved 'T is not in my judgement an Act of comprehension that will effect this great work that will but disparage the Wisedome and gravity of our pious Mother and farther confirme such wanton Children as resolve never to be confuted in their obstinate though groundless oppositions It must be some Act of the incomprehensible goodness and power of God who is able both to illuminate the eyes of the blind and discover unto them the path of Truth and to order the Footsteps of the pervers and guide them into the way of Peace Your Christian charity will incline you to implore Almighty God for such a mercy for them and I shall cheerfully joyn with you in the same request To this I shall at this time adde but one more for a blessing upon your Ladyships Person and Family and without giving you any further trouble of Reading what has long since exceeded the measures of a Letter rest Good Madam Your Ladiships humble servant in Christ P. S. Feb. 25. 1667 8.