considerable and excellent a part of Holy Writ Aliqui sunt saith Aquinas qui non intelligunt quid cantatur 22 d. Q. 91. But suppose them read and not sung yet when they are read alternately one Verse by the Minister the other by the People the latter Verse will be no better than an inarticulate sound and confused noise to those who are unlearned and cannot read or to them who have not their Books at hand to go along with the Congregation as may be easily experimented in our London Congregations where this Form of Reading is commonly if not universally observed Another Custom or Manner of performing Divine Service which must not be omitted at least in Cathedrals is reading the second Service at the Altar A thing which to some seems out of the Churches Power to injoin which can only use it in commanding things proper to Edification For whilst the People sit in the lower part of the Quire they may hear the noise of the Minister's Voice who is reading the Service at the Altar but no distinction of sound as hath been often experimented And I 'd fain know whether the Practice of the Roman Church by performing their Service in an unknown Tongue or secret Whispers of a Priest can less tend to Edification or Instruction then to render it unintelligible by removing beyond the Ken or Compass of the Ear or by causing it to be uttered by the confused noise of a mixed Multitude Which I leave to those who are of highest esteem in the Church to judge of As also to take into their Consideration how far a Reformation of our Publick Service may be adviseable and necessary in regard to the Form of it in this and some other respects 2dly The next thing I have to offer is as to the Length and Burthen of it a Task which neither we nor our Forefathers were ever able to bear Were this grievance redrest that occasion of Scandal cast upon the Rulers and Dignitaries of the Church might be removed the Complaints of the weary and heavy laden Ministers of the Church silenced who may in the mean time be tempted perhaps to speak unadvisedly with their Lips and say Must we still like Issachar couch down under this heavy Burthen whilst such as impose it will scarce touch it with a tip of their own Fingers to ease others or to perform it for themselves Dicit enim Greg. habetur in decretis distinc 92. Can. insecta Romana Ecclesia constituo ut in sede hâc scil Romanâ Ecclesia sacri altaris ministri cantare non debeant Aquinus tells us that Gregory would have none who were ordained to Preach the Gospel to be imployed in the Office of Singing being as that Angelical Doctor observes a Work beneath them When we see the Masters of our Assemblies engage the meanest among 〈◊〉 Priests in the Celebration of the Divine Service of the Church by Reading or Singing of it we may conclude they think it either too mean or too hard for themselves As to the first there 's none of us have reason to think any Work of the Lord beneath them We can labour as in the Fire work in the Furnaces and Brick-kilns with great delight if we may thereby prepare for building the Lord's Temple (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supra modum supra vires gravati sumus 2. Cor. 1.8 But our Task-masters have doubled the Tale of our Brick to that degree that though we work hard yet unless our Strength were the Strength of Stones we never can accomplish our Task and whoever shall fall short the Law hath provided it shall be made up with Stripes which will make deep furrows upon the Backs of those that shall happen to fall under the dintor Lash of it This Grievance in some Cities and Corporations by the Wealth and Kindness of the People hath been much provided against clubbing their Purses and providing Readers to discharge their Ministers of the Burthen of the Desk As knowing that they on whom necessity is laid and Woes denounced against them if they Preach not the Gospel will find work enough in the Pulpit But this were an unreasonable expectancy in Country Villages where the number of the People is small and their substance less Where in many places two or three Cures will scarce do more than afford Necessaries for an ordinary Subsistance or Livelihood nor provide larger Supplies than could answer the reasonable Desires of that contented Man viz. Sit mihi mensa tripes concha puri salis toga quae defenderit frigus licet crassa queat Yet so vast and opulent are the Revenues of the Church that as there needs no other Arguments to prove the incomparable Charity and Bounty of our Ancestors So also a Sufficiency yea a Redundancy for the Support of the Office and Work of the Ministry But so disproportionate hath the distribution of them been that whilst some have lived delicately and fared deliciously every day others can scarce find a Competency to furnish their Tables with daily Bread And is it not a Grievance that the most difficult and constant Labour should meet with the least Encouragement 'T is scarce credible to relate to what Sums the Acruments and Perquisites of the Bishopricks in England did amount to upon their Restoration with Charles II. Had not immense Treasures descended into their Coffers the many extravagant Works of State and Magnificence Vain-glory some think Acts of Piety and Charity could never have exhausted such unaccountable Sums as are by Dr. C. computed out of them He tells us that Dr. Juxon Arch-bishop of Canterbury gave or expended in Building Repairing Redemption of Captives c. 48000 l. Sterling besides 16000 l. abated to the Tenants Gilbert Sheldon Bishop of London afterwards Arch-bishop of Canterbury gave and bestowed in such like expences besides his common Disbursements and what he left to his Heirs and Executors 40000 l. Brian Duppa late Bishop of Winchester in such like Charges together with the Abatements of Fines to his Tenants 46000 l. Dr. Fruen Arch-bishop of York 15000 l. Dr. Cousins Bishop of Durham 44000 l. Dr. Warner Bishop of Rochester 30000 l. Besides the Building of a Colledge for poor Clergy-mens Widows which cost 7200 l. which was besides endowed by him with ample Provisions besides 50 l. per Annum Rent-charge for maintaining of a Chaplain Nor were the Deans and Chapters less liberal in proportion Insomuch that the several Sums when put together amount to no less than 443000 l. besides the Monies they spent in their Splendid way of living together with their Equipage and Retinue not to mention their personal and real Estates they left behind them to agrandize their Posterities and to make their Names great But whilst the Prelates wallowed in their overgrown Wealth how many laborious Ministers lay swelkt and macerated with the Heat and Burthen imposed upon them in the Worship of God Their Task being over
(a) Hegâ—sippus in his relation of the Life of St. James saith that he only was admitted into the Sanctuary because he was clad in Linnen but this Work is falsly ascribed to that Author Altar This is one of those Hairs which is run through the Sieve of the Reformation which * Let us hear the Opinion of that reverend and worthy Man Mr. Fox in our present case who gives us an account of one Blomfeild an Informer who threatned a good Man and Minister for not wearing a Surplice in his publick Ministration and that he would put him forth or deliver him up to the Officers as is there said Wherefore saith he 't is pity such Baits of Popery are left to the Enemies to take Christians in God take them away or ease us from them for God knoweth they be the Cause of much Blindness and Strife amongst Men So that this Rite hath been accounted an ancient Nuisance in the Church Acts and Monuments Vol. 3. p. 764. Edit 1684. hath choakt some and made others keck and strain in drinking down the sincere Milk The Reformers of our Church those Evangelical Fisher-men or rather Fishers of Men being not so stanch as other Churches who reformed from Popery though fit to knit their Net of somewhat a wider shale than they insomuch that several of the Fry spawned in Tiber have run through the Masks of it which Roman Lampreys several wise and good Men have thought to have a poysonous Sting of Superstition run through the Back of them Jewel Bishop of Salisbury had as judicious a Palate as another yet profest he found the same Flavour who in a Letter dated Febr. 8. 1566. wishes that the Vestments together with all the Remnants of Popery might be thrown out of their Churches and of the Minds of the People and laments the Queen's fixedness to them Bishop Hooper that constant Martyr refused to be consecrated Bishop unless he might be dispensed with as to the Attire viz. The white Rocket c. as Mr. Fox stiles it beseeching the King either to discharge him of his Bishoprick or else to dispense with him for such Ceremonial Orders Which the King did and wrote to the Arch-bishop Acts and Monuments p. 120 2d Vol. 3d. Vol. and indemnified him for omitting and Licensed him to let pass certain Rites and Ceremonies offensive to his Conscience Sands Arch-bishop of York gives them no better Character than what the aforesaid Bishop of Salisbury had Engraven upon them Contenditur de Vestibus Papisticis utendis vel non utendis sâ—d deus dabit his quoque finem Disputes concerning the Popish Vestments are on Foot whether they shall be used or not but God saith he will put an end to those things Zanchy also in his Epistle to Queen Elizabeth tell her That most of the Bishops had rather leave their Offices than admit of such Garments Horne Bishop of Winchester in his Letter dated 16. July 1565. writes of the Act concerning the Habits with great regret and expresses some hopes that it might be repealed next Session of Parliament if the Popish Party did not hinder it And seems to be in a doubt See Burnet's Letters containing an Account of his Observations in Switzerland c. whether he should conform himself to it or not Upon which he desires the Advice of Bullinger And in many Letters wrote on that subject it is asserted that both Cranmer and Ridley intended to procure an Act for abolishing the Habits Grindal in a Letter dated 27. August 1566. writes that all Bishops which had been beyond Sea dealt with the Queen to let the Matter of the Habits fall And must they still stand to grieve the Consciences of good Men scandalize those that are without drive out those that are within Especially considering we have a Prince that is willing to compassionate the Infirmities of the Weak and Bishops who are ready to remove the Nuisances of the Church could we but be so happy as to be delivered from the Strivings of some over-formal People who are as obstreperous for these things as the Ephesians for their Diana Whereas these Garments no more than Meats commend us to God for neither if we wear them are we the better neither if we near them not are we the worse Some stumble at these Rites of wearing Linnen Garments as supposing them originally derived and borrowed from the Customs of the Heathens Suetonius whose Priests used such a kind of Dress when they appeared before their Gods In linteâ relligiosâ veste Sacra Isidis propalam celebrate Non discolor ulli Ante aras cultus velantur Corporaline Sil. Ital. Alba decent Cererem Ovid. Evolvam busto jam numen gentibus Isin Etâ— tectam lino spargam per vulgus Osirin Juvenal calls the Priests Grex liniger And though every thing is not to be rejected which the Heathens used for then perhaps we must wear no Garments at all Yet God commanded the Jews 12 Deut. 31. Not to do so to the Lord their God that is as the Heathens did And Cajetane from thence observes that God plainly forbid them to Worship him with such Rites and Ceremonies as the Heathens worshipt their Deities His Words are Praecipitur ad literam ne colant deum similibus ritibus Ceremoniis quos servarunt Ethnici Colentes Elohe suos Others are scandalized at them because these Rites and Habits are used by the Papists or rather abused Nec cum haereticis Commune quicquam habere voluerunt Magd. Cent. 4. Cas 6. Col. As to these Arguments I shall only say Valeant in quantum valere possunt Yet sure they may have Tincture enough to colour the Requests we make to our Imposers that they would consider how they put a Stumbling-block to those that are weak that they would not use the Sword of their Authority to the wounding the Consciences of their Brethren for this is a Sin against Christ which may supersede all other Arguments that might be alledged and pleaded in redress of this Grievance hoping our Superiors are of the same Mind with St. Paul that if the Injunction of this Rite as to Habit make our Brethren to offend they would never injoin it whilst the World stands And that for the future the Righteousness of the Saints may be a sufficient Qualification for the Ministerial Office though they should appear in no other clean Linnen to worship in 19 Rev. 8. For the fine Linnen is the Righteousness of the Saints Of the Cross in Baptism II. THE Sign of the Cross in Baptism This is a Stone of Stumbling and Rock of Offence A retained Rite in our Reformation from Rome which other Protestant Churches thought fit to reject as a Superstitious Ceremony and Popish unnecessary addition to the Holy Sacrament of Baptism nor were they to be blamed when the end for which the Primitive Christians in several Cases made use of it was ceased They living among those Heathens
know none though both of the Clergy and Laity there might be brought in too large a list or Catalogue to our shame be it spoken of the former Que. 2 Among the Reverend Persons who ventured themselves to save our Church and Doctrine from the Assaults made upon the Faith once delivered to the Saints Justine Martyr thought it a Childish thing to have more than simple Singing or to have Musical Instruments used in the CHURCH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whether there be not several who would freely consent that the Caps and Copes Surplice and Hood Crossing and Bowing alternate Readings Versicles and Responds Chanting and Musick in our Church Assemblies might be laid aside and a more simple Evangelical inoffensive and less symbolizing form of Divine Service might be establisht among us I am as little averse to Harmony as any yet could not sometimes but with regret observe how the Congregation hath in its solemn Worship been interrupted and Minister stopt from proceeding in his Ministration till the Musick-Master hath delivered his Fancy Paraphrasing upon some Ground shewing his skill by some fuge or descant upon that Text continuing the Voluntary till he could make his Cadence artificially upon the Key In all which being assisted perhaps with a Noise of common Fidlers his tickling the Ears of the Auditory goes for an Elation of Mind and Heavenly Rapture But I believe * Tindal's Opinion do not much differ from the Angelical Doctor 's Organs saith he Musick and diversity of Songs are nothing to the Spirit but is rather extinct through these wanton trifles Acts and Monuments 2d Vol. p. 505. 2 Col. Impress 1684. Aquinas's Opinion in this case doth very well agree with our Experience Hujusmodi enim Musica Instrumenta saith he magis animum movent ad delectationem quam per ea formetur interius bona Dispositio Aquinas 22d Qu. 91. Art 24. M. Arundel Acts and Monuments Vol. 1 p. 610. Col. 2. Arch-bishop of Canterbury preferred a Lesson upon the Organs before the Preaching of the Gospel Orgains saith he and good delectable Songs sharpen more Mens Wits better than any Sermons Obj. Did not David speak of Praising God with Cymbals yea loud Sounding Cymbals 150 Psal 3 4 5 Vers Praise him in the sound of the Trumpet Praise him upon the Lute and Harp Praise him in the Cymbals and Dances Praise him upon the Strings and Pipe Res Moses for the hardness of the Jews Hearts suffered a Writing of Divorce to be given and the Wife to be put away but from the beginning it was not so The Jews were a very perverse and carnal People and therefore God dealt with them as an indulgent Parent with a froward Child who will Cedere à Jure sometimes indulging it in things not so agreeable to the exactest Rules of Prudence rather than too much to thwart and regrate upon its Temper The Prophet saith God gave them Statutes that were not good 20 Ezek. 25. and Judgments whereby they should not live The Jews were very much acquainted with and addicted to the Heathen Rites they had an emulation to be like other Nations and for that reason desired a King which God was pleased to comply with them in though Samuel had ruled over them as one that was just fearing God Nay the Lord said in desiring a King they had not so much rejected the Prophet as himself yet he gratified them in their requests The Heathens in their Worship made use of Altars Sacrifices Priests and they ministring too in Linnen Garments as Tertullian observes Linteam propriam Osiridis Vestem appellat yea and Musick too Thus Nebuchadnezzar had the Cornet Harp Sackbut Psaltery and all sorts of Musick to sound when the great Image which he sate up to be (a) Clemens of Alexandria observed that Orpheus and those ancient Musicians drew in Men by their Singing and the sweetness of their Musick to render them miserable Slaves to Idols worshipped Homer saith that the Greeks worshipped the Heathen Gods with the Harp Bacchus had his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotes Cybelis quae tympanorum pulsu cornuum cantu Jovis vagitum celabant Saturnum Notae in Horat. Drummers With the same Instrument the Phrygians performed their Service to Cybele And the Egyptians celebrated their Divine Rights to Isis with a Timbrel That the Jews had spent much time among the Egyptians and had a fondness of their and other Heathen Rites is the Opinion of Learned Men. And if God dispensed with the use of some of their Ceremonies to be used in the Worship of himself the true God which they used in the Service of their Idols we may conclude from thence that he was an indulgent Father towards froward Children rather than that it is a lawful and laudable Custom in the Christian Church because it was sometimes used in the Jewish and indulged by God to them as a carnal and teachy Generation This very reason Aquinas gives In veteri instrumento usus erat talium Instrumentorum Scil. Musicae Quia populus erat durus Carnalis Aqu 22 d. q. 91. That is God indulged them the use of Musick under the Law because they were a carnal and perverse People And may we not then conclude with Solomon who had got him Men-singers and Women-singers and Musical Instruments of all sorts that they were no better than Vanity But supposing it an innocent Rite in it self yet if accidentally it be evil scandalizing our weak Brethren and causing them to separate from us as too much symbolizing with Rome shall we not give a yieldance so far as we lawfully may to gain a weak Brother Nec cum haereticis commune quicquam habuerant Cent. Magd. 4. The reason why Gregory advised Leander to lay aside the Ceremony of dipping the Child thrice in Baptism was because Hereticks did so Quia nunc ac Haereticis infans in Baptismate tertio mergebatur fiendum apud vos esse non censeo Obj. This is a Scandal taken not given Res Admit it be so yet a wise and kind Parent will take down that Threshold at which his Child is apt to stumble though perhaps it might be for some good purpose placed in the House and at which the Child needs not falter if it would look well to its Feet Would our Superiors grant this the Psalms of David might then be read in the New Translation which certainly must be accounted the best because the other parts of Scripture are ordered to be read in the Church according to the last Version Why then should the Psalms of David which are the very Cream of the sincere Milk of the Word be read or sung in the Old Translation but because by their punctation they are measured out for the Quire which Custom is a certain hindrance to Edification whilst a great part of the Congregation may go along with the Sound but cannot carry along with them the Sense of so
Flesh and Incarnation of our Saviour viz. That Christ is one not by Conversion of the Codhead into Flesh but by taking the Manhood into God one altogether not by confusion of Substance It ought to be considered concerning Athanasius's Creed how many People understand it not Lib. of Proph. p. 54. I confess saith that Author I cannot see the moderate Sentence and gentleness of Charity in this Preface and Conclusion as then was in the Nicene Creed nothing there but damnation and perishing everlastingly unless the Article of the Trinity be believed as it is there with Curiosity and minute Particulars explained Ibid. pag. 54. but by unity of Person And that this c. is the Catholick Faith which except a Man believe he cannot be saved Which Propositions should they be repeated to many a simple and yet sincere Christian they would seem little less to them than Sampson's Ridle and shall we deny Salvation to those who have not an explicite Faith of those things they understand not If Water ascends higher than the Fountain from whence it springs the Motion must be ascribed to force If Faith should ascend beyond Knowledge if such may be called Faith 't is no better than force or fancy to compel that to be confessed with the Mouth which is not believed with the Heart because it never entred into the Head Doth it not therefore concern the Fathers of the Church to consider now that they have a Price put into their Hands whether this be not to make the Gate of Heaven narrower than God hath made it which is already so streight that alas there be too few that find it Of Regeneration by the Spirit ANother thing which might justly deserve the Notice of our Reverend Brethren and Fathers of the Church is the Doctrine of Regeneration by the Spirit which I take to be an act of Grace upon the Heart (a) Unto whom now I send thee to open their Eyes and to turn them from Darkness to Light and from the Power of Satan unto God c. Acts 26.17 renewing that Image which was drawn in Righteousness and true Holiness But alas How have we effac'd it and sought out many Inventions in the Croud of which we lost our Integrity God had at first imbarkt our Innocency in a Vessel sufficiently built to have secured the Cargo and finally to have brought the Soul safe to its desirable Port I mean Heaven he having put on board with it that which might with due watchfulness and care have secured it viz. A posse non peccandi But hapning where two Seas met I mean Satan's Policy and Man's Frailty or facile Disposition being too gentle and easie to be intreated by his Temptations he suffered Shipwrack of a good Conscience losing that which the whole World was not competent to redeem For alas What can be given in exchange for the Soul But God would not suffer the Sea to swallow such a Prize and therefore when he saw Man labouring for Life in the midst of those mighty Waves those Waters of Iniquity he cast out a Plank Post naufragium tabulam by which he came safe to Land he set up this Bankrupt again with a fresh Stock putting him into a Capacity and State of Salvation by a redeemer but upon such Terms and Conditions as he thought fit to appoint and prescribe viz. That unless we believe we should not be saved except we be regenerate and born again we should not enter into the Kingdom of God But as the Wind blows where it listeth so the Spirit works these Graces when and where it pleaseth observing the Rule and Method he hath pleased to prescribe to himself viz. As he hath chosen us in Christ Jesus And therefore we cannot affirm that wherever the Means is used that the End ex opere operato is certainly attained especially in such subjects as are altogether incapable of it as I take Infants to be of Regeneration upon the Administration of Baptism 3 Q. 71.2 Unless it be said of Regeneration as Aquinas saith concerning the Infant 's being Catechiz'd before it be Baptiz'd Accommodat eis Ecclesia aliorum cor ut credant aliorum aures ut audiant intellectum ut per alios instruantur But he that is regenerated by a Proxy will be saved so too But suppose they be renew'd yet this Operation or Work of the Spirit is much in the dark there are no visible Footsteps or Impressions left behind it by which we can trace the Goings of the Almighty no more than that of a Serpent upon a Rock a Bird in the Air or Ship in the Sea if there be any Work of God upon the Soul of the Infant 't is very cryptical 't is hid from our Eyes We may say as the Lord said to Job He hath made a Cloud the garment of it 38 Job 9. and thick darkness a swadling Band for it If any shall say that though the Child in such tender Age be not a capable subject of the Act yet it may be of the Habit Thus it is accounted a Rational Creature though it cannot for the present exert and shew forth the Faculties which are potentially in it But no sooner doth the Child grow up towards Years of Maturity but those Seminal and Radical Powers of their own accord pullulate and spring up into Act the Rose which seminally or potentially laid dormant in the Root of the Plant of its own accord buds and blossoms upon the approaching Heat and Influence of the Sun If the Habit of Regeneration were sown in Baptism would it not in the Spring of Youth begin to bud and blossom and bring forth Almonds I mean Acts sutable to the Nature of it Whereas we experimentally find no more averseness or reprobacy to that which is good in an unbaptized Person who never was baptismally regenerated nor received for God's own Child by Adoption than in one baptized according to the Ordinance of God and Appointment of the Church But supposing the Subject capable of this Divine Impression yet we do not see that God doth let his Seal or that they are sealed up to the Day of Redemption ex opere operato or actual Administration of Baptism For wherever the Work of Regeneration is wrought the Soul is renewed in all its Faculties such were some of you But ye are washed but ye are sanctified in the Name of the Lord Jesus and by the Spirit of our God But all that are Baptismally washed are not sanctified and regenerate for we find in adult Persons that those who were filthy before continue to be so still Nay as to those very Persons who in the Judgment of Charity do not ponere obicem yet we cannot see any immediate Cause to return Thanks for its actual Regeneration by the Holy Spirit till we find some Demonstration or Evidence more than the bare opus operatum or Administration of the Baptismal Rite that the Person is entred into the Womb
Ballance then what may now be put into it Will not the desire and design of our Prince to loose every Burthen and break every Yoak from the Neck of Mens Consciences move Will not the pious Zeal for Unity and Peace together with a just Regard and Compassion towards tender Consciences of the best and greatest of all I think I may say the Prelates and Governours of the Church move Will not the most desirable Compliance and Harmony with our Brethren of the Reformed Churches abroad an happy Concord and Communion with our Brethren at home move That we may be no longer at strife one with another that we may take sweet Council together and go to the House of God in company that all Bitterness and Wrath being laid aside the Lion may eat Straw with the Ox and lie down with the Lamb That it may be said of us owning the Christian Faith and Doctrine of the Church who were not a People in time past 1 Pet. 2.20 but now are become a People which had not obtained Mercy but now have obtained Mercy this would enlarge the Borders of the Church And why should we not admit those whom God doth not reject Who doth not make such small things as we suspend and deprive for terms of (o) Why should Men be more rigid than God Why should any Error exclude any Man from the Church's Communion which will not deprive him of eternal Salvation When I say in one Communion I mean in a common Profession of those Articles of Faith wherein all consent Chilling the Relig. of Protest p. 210. Communion with himself and yet in the mean time can without scruple hold Communion with Persons of vicious Habits and prophane Lifes If a Man dissent from us as to the Form of Religion we account it scandalous to converse with him whereas the Apostle's Rule is If a Man that is called a Brother be a Fornicator or Coveteous or an Idolater or a Railer or a Drunkard or an Extortioner with such an one no not to eat We cannot wholly abstain from converse with such Persons for then we must go out of the World but whether I should shun the Company of an honest and good Man tho' a Dissenter or of a wicked and prophane Person Epist dedic to the Liberty of Prophesying though a strict Conformist to the Rites of the Church he that is of least esteem may be able enough to judge I would fain know saith a late * Taylor Bishop why a vicious Habit is not as bad or worse than a false Opinion Why are we so zealous against those we call Hereticks and yet great Friends with Drunkards Fornicators and Swearers intemperate and idle Persons Besides as that worthy Person speaks Drunkenness saith he I am certain is a most damnable Sin c. But Sects are made and Opinions are called Heresies upon Interest Why should we then strain at a Gnat and swallow a Camel If a Man swears by the Temple 't is nothing but if he swears by the Gold of the Temple he is a Doctor If a Man commits Fornication or Adultery 't is nothing we can hear pray with hug and converse with such an one though he defiles the Temple of the Lord But if he conforms not to the Ceremonial part of Divine Worship he dinges the Gold of the Temple he is a Debtor to the Law and he shall pay for it To these we say stand by for I am more holy that is more conformable than you boasting as St. Paul once did that they have profited in their Religion above their Equals in their own Nation 1 Gal. 14. being exceedingly zealous of the Tradition of their Fathers And thus whilst we plant our Canon rifle our Arsenals to beat down a shaken Leaf we make little or no assaults upon the strong holds of Sin These things we should have done and if we leave the other undone the Church will be further extended better seâ—led and our Zeal more profitably imploy'd And will not these things move us In our Reformation many things were retained by the Wisdom of our Reformers that offence might not be given to the Roman Church We retained the three Creeds many of their Feasts Fasts several of their Rites and Ceremonies Cross Surplice Kneeling at the Sacrament Form of their Worship insomuch that Edward the Sixth told his rebellious Subjects That the difference of their Service was that before it was performed in an unknown Tongue but now in a Language they understood Had the outward manner of Celebration been much different from the former the King would never have used such an Argument to appease them it would indeed have been to little purpose And what good hath all this Compliance wrought to what end hath all this waste of Charity been It hath hardned them in their Superstition and given them hopes that those who so far complied and symbolized with them might be prevailed with in time to return seeing they dressed still their Service with some of the Garlick and Onions they brought from thence Whatsoever then we have retained not to scandalize them let us now part with to gratifie our Protestant Dissenting Brethren which will not only oblige them and render their Separation indefensible but will justifie us before all the World and will prove an excellent Balm to cure the hurt of the Daughter of our People substantially And will not this move us I cannot forbear to mention what a late Author no Non-conformist hath pertinently alledged to this purpose his Words are these Becoming a Papist to the Papists that by all means they might gain some of the Papists For this reason in her Liturgy she hath kept her best Collects whatever was justifiable in her Litany and all their Creeds in her Rubrick many of her Feasts most of their Fasts and some other of their Ceremonies But since that time viz. the Bull from Rome we have gained none lost some whose narrower Souls could not swallow such things Now more than an hundred Years experience calleth upon the same Charity to tack about and steera contrary course It s a general Rule and practised by all good Physicians to observe whether their Prescriptions do more good or hurt nor could he be faithful either to his Patient or Profession that should obstinately stick to his first Orders in contradiction to Experience It hath pleased our gracious King to Authorize the Prelates and Representatives of our Church to practice the same Charity towards our distempered Church and State Would to God this Author had never wrote any thing more disagreeable to sound Doctrine and the things which belong to the Church's Peace than he hath in this But were your Souls in my Soul's stead I could heap up many more Arguments But all that I shall add is an earnest Reinforcement of our Request to you that have Power committed to you to heal the Breaches and redress the Grievances of the Church that