Requests that he knows are made in publique and God who is not taken with words or varying of the phrase will hear him as he did the penitent Son who thought and resolved before-hand what to confesse what to beg I will go and say Luke 15. 18. and accordingly he said when he came into his Fathers presence And as our Saviour prayed thrice saying the same words Mat. 26. 44. so let the same affections and desires of the heart return or be present they may again be uttered in the same form of words And if the forms of the publique Service do contein as we said above they do in generall all the requests fitting to be made then may they still be used for the expressing such requests and desires Here that they may seem to say something rather than nothing they reply That prayer of the penitent Son though set and before composed was his own and so was that prayer of our Saviour though set and in the same words repeated but the set Forms of the Church are not his prayers that ministers in the Congregation If he would utter his own prayers though set and before prepared they would joyn with him for then they conceive he prayes what the Lord has put into his minde whether upon former premeditation or present conception These seem to be the most reasonable of all those that are against the set Forms of the Church for they see Reason to allow the people to pray in set Forms of other mens making and the Minister to pray in set Forms of his own but not anothers composing Now if they would well examine this they would see little Reason upon such a difference to quarrel with Authority and abstein from the publick Worship of God in his Church For no ground in Scripture can they have of such a distinction much lesse warrant upon such a pretended difference to abstein from Church Communion Also by this reason the Minister should not use the Lords prayer because not of his own composing Again this is to place the substance and effect of prayer in Frame of Words rather than in matter or things prayed for and the suitable affections of the heart both which may be found right in using Forms composed by others For the matter of the Church Forms it is plain there is nothing but according to the will of God and if he that uses them prepare his heart with suitable affections God requires no more The prophet bids Take words with yow and say Take away all Iniquity c. Hos. 14. 2. If then the heart be prepared with such motions and desires as are fitting for Confession and petition is it so materiall whence we take the words either suggested to us by others as it is there or invented by our selves Surely if the people can better understand the things prayed for and better prepare their hearts with suitable affections when the set Forms of the Church are used than they can when they hear the Ministers Prayer which they can by reason Those Forms contein all necessary requests better than any one mans prayer can probably do and because the publique prayers being necessarily expressed in generals the people ought still from those general Confessions or Petitions to reflect upon their own particular Sinnes Infirmities Wants and Desires it is therefore most reasonable the people have the Publique prayers in the Set forms with which they are best acquainted which speaks the expediency following II. They are not Lawful but Expedient too in publick Every particular man as he best knowes his private Necessities so he may expresse them in private to God as his heart suggests but in publique it is necessary that the requests of and for the whole Congregation should be in general expressions such as may comprehend the necessities and concernments of all and it is needful this be done in set forms prudently and godlily composed not left to the conceptions and inventions of so many thousands as minister in this Nationall Church and are to be the Mouth of the Congregation to God for though some may do it discreetly yet would many inconveniences follow through the different performance of others 1. Want of Uniformity in the publique Worship of the same Church 2. Defect often in not putting up all the requests which are fitting to be made not doing all that is fit to be done at publique meetings to the glory and worship of God 3. Many Impertinencies Tautologies in expression sometimes unfitness and unlawfulness of that which is spoken such as the Congregation cannot say Amen to A difference there is betwixt Liberty in this performance of publique worship and of preaching for the Worship and Prayers are presented immediately to God himself but preaching though it treats of things pertaining to God yet speaks to the people To the Prayers of the Church the whole Congregation is to say Amen but that which is delivered in preaching falls under trial and examination whether it be so For providing and delivering a Sermon to the people they have liberty of time as they please of using what means help they please but as for the putting up the prayers of the Congregation wheresoever there is a despising of set Forms and an expectation of private Conceptions from the Minister there the former inconveniences will often be run into by some through self-conceit of Gifts and Pride of shewing them in variety of Expressions and length of Prayers by others through disability and weakness yet thinking themselves concerned in reputation to follow the former to attempt the like way of a seeming extemporary long Prayer Notwithstanding they plead for Liberty in using the spiritual Gifts they have to the edifying of the Church for to that end they are given and the Apostle bids to use them to that purpose 1 Cor. 14. True but first they must observe a difference between the Gifts then and now and know that all were to be used with submission to the Church The Gifts then were extraordinary by special aâ—â—lation or revelation of the spirit spiritual gifts now are ordinary from the operation and motion indeed of the same spirit but upon use of means Therefore they which strive to order their Assemblies according to the particular passages of that Chapter doing in them as then was used cause great confusion and ridiculous deportment in their holy meetings But secondly if the Apostle give restraints there as he doth to those spiritual gifts though extraordinary that they be used with submission to the Church as is thought fit for order and edification much more the use of Gifts now ought to be limited Else may women that are gifted take the liberty of using them in the Church but the Apostle saw Reason to impose Silence upon them in the same Chapter or at least every man that has gifts may use them as some now plead for the Liberty to the edification of the Church but many of
things are considerable in Liturgy Matter and Frame XVIII Lawfulnes and fulness of our Liturgy as to the matter For the Matter or things prayed for or spoken there we are assured they cannot shew any one particular to be contrary to sound doctrine or unfitting for Christian men to begg of God and to speake in the serving and Glorifying of him All suitable to the ends and purposes of the publick Assemblies and reason of publick Worship which will appeare if we consider the Frame which implies two things the Order in which it runs and the set Forms in which every thing is expressed As to the Order in which it is framed what could be more to the purpose of holy meetings and Assemblies Where Christians come together First to confesse their sins in the presence of God then to heare the promise of the Gospell to their comfort accordingly after some short exhortation Confession is made and then a generall Absolution pronounced to all that are truly penitent Again Christians come together to prayse God therefore Psalmes are read before and Hymnes used after each Chapter still concluding the Psalmes and Hymnes with the Doxology or giving Glory to the whole Trinity Father Son and Holy Ghost Furthermore They meet to shew themselves Christians and that they Worship God in Christ Not only by concluding all their Prayers in his name but also by expresse profession of the Christian Faith according to the Apostles and Nicene Creed to the actuall renouncing of Heresie against the Person of our Saviour Christ Christians also meet to give thanks for blessings they received and to beg what they need accordingly there are severall prayers and Supplications for the necessities of the Congregation with Intercessions for others So the Apostle enjoyns 1 Tim. 2. 1. Lastly They come together to hear and receive instruction for which the Word is both read and preached besides a continuall repeating of the ten Commandements with a suitable deprecation subjoyned to every Commandement What can be more full useful and comfortable The way of Worship which they that are gone from us use as it is defective in many of these as Absolution Hymnes profession of Faith repeating the Commandements of God so what they have of Confession Petition or Thanksgiving is reduced or shuffled up into one continuall Prayer which admit it be not defective in those three yet does it not in so convenient a way as the Church of Engl. does in distinct severall concise Formes For so it is more intelligible to ordinary capacities because delivering every part Confession Petition Thansgiving more distinctly also it is more for the holding up intention of the spirit which is more dulled with one long continued Prayer wherein those parts are confused than if it were broken into so many several Colects or Prayers I have heard ordinary people acknowledge it and shew themselves sensible of it complaining not onely of the defect of that Service for they observe they heare not the Lords Prayer Creed Ten Commandements as formerly but also of the confusednesse of such continued Prayer which they could not go along with were not edified by it whereas before they understood still what they were about and by reason of the short expressions of the Churches Prayers and the Responses the people were sometimes to make they remembred many things And much they have to answer for it who through â—… know not what pretence of the Spirit or spirituall gifts but indeed through self-conceit or some fleshly respects have drawn the people from that way of Worship which was more to Gods glory and their comfort and edification §. XIX Set Forms of publick Prayer But all those parts of publique Worship or Liturgy which I have instanced to shew the fulnesse of that which is used in this Church rre delivered in set Formes That they are afraid of lest they worship God with the inventions of Man But by this reason they should be afraid to pray their own way lest they worship God with their own invention or to pray with their approved Ministers lest they worship God with their inventions for the Form or Expression of a Prayer whether Set or Extemporary Conception is equally of mans Invention and if so surely it is better to worship God upon a Set premeditate and deliberate Invention than upon an extemporary one The truth is it is not for man to invent that which is of the Substance of Worship viz. the work act or Duty directed upon such a due Object for that is of Gods prescribing as Prayer but Authority may invent something for the better managing of the work in publique or for the more convenient performance of the Worship i. e. of the Act or Duty prescribed by God The Apostle bids it be done in order decently and to edification 1 Cor. 11. ult. That set Formers may be so we are assured by those which the Church alwayes had the Jewish Church had as see Numb. 6. 23. and elsewhere John Baptist taught his Disciples a Form of Prayer and so did our Saviour teach his Luke 11 1 2. The Practise of the whole Church has approved the use of Set Forms in publique and so does the judgement and practise of Reformed Churches abroad Nay but they will not be satisfied unlesse we shew it to be the practise of the Church in the Apostles time which they do not finde in Scripture Nay but they must according to the Rule above set not expect the Church should shew example in Scripture for every thing she Orders but they stand bound to shew it is against Gods Word if they will not yeild obedience that they may have that warrant against Authority We must obey God rather then Man And though we know not whether or what Forms they used in those first Times for all things they did are not recorded yet is it no marvel if they did not as then use Set Formes considering the condition of the Church small and unsetled by reason of Persecution or the quality of the Persons ministring in it few and of extraordinary perfections and gifts for the most part Whatever judgment these men have of Prayer in set Forms or low conceit of them that use them See we how Reason evinces the lawfulnesse and expediency of them in publique and therein commends the prudence of the Church in appointing them 1. As the matter or things prayed for and the intention of the spirit or affection with which they are prayed for is of the substance of Prayer so the utterance or words are but externall to it and therefore Prayer without words is Prayer truly Now let the matter of our Prayer be according to Gods will and the Spirit and affection suitable thereunto and accompanying our Petitions it is indifferent whether the expression be in our own words or borrowed whether in Forms before composed or upon the present conceived Let a man prepare his heart afore-hand suitable to the Forms and generall
those who are against Set Forms see great reason against that too thinking it fit as indeed it is that none should use their gifts publiquely but such as are called allowed and ordained to it by the Church and if so then also should they think it sit that those who are so allowed as publique Ministers in the Congregation should use their gifts so and in such a way as the same Church sees sit and allowes for if these will plead liberty of using their spirituall Gifts against the Constitution of the Church and that by this 14. chapter to the Corinthians then may the other with as good Reason plead Liberty for all gifted men for all that had such gifts as here the Apostle speaks of and seeks to order might have their turn of speaking and using them But they are both out of the way and inconsequent in their reasoning from this Chapter not distinguishing Times and Gifts nor acknowledging duly the Authority of the Church and therefore under pretence of such Gifts pleading for Liberty of using them that is as it often proves of venting what they please in the Congregation whereas they ought in all humility to expect the Churches approbation of their Gifts and then know they must use them with submission still to the Church in such a way as is thought most fit for preventing the above-mentioned inconveniences for preserving Order and Vnity in the Church for setting forth an Vniformity in Gods Worship and upon all these respects for edification of the people Calvin no friend to Popery or sloathfulnesse in Ministers but a person furnished with as great gifts as any of our Pleaders for this Liberty can pretend to is said to have often wished that all the Churches had one and the same Form of publique Service or Liturgy and that upon these Reasons The holding of Unity in the Church and the excluding of Novelty Faction and boasting of Gifts But see whether this Pride of spirit and self conceit for I can call it no otherwise when once it sets it self against the Churches constitution without expresse Scripture has proceeded in some from a despising of the Churches Prayers to an understanding of the Lords Prayer because a Set form and to a neglecting the use of it altogether as far below them then to a conceiting of themselves to be above prayer it self as needing not to pray at all Such I have met with miserably cutting themselves off not onely from the comfort of the prayers of Christs Church on Earth but from the benefit of his intercession in Heaven and evacuating as to themselves the eternal Priesthood of Christ for if they need not pray they need not confesse nor ask forgivenesse nor beg Grace or any spirituall help and so need not the Intercession of Christ for obteining such mercies for his being our Advocate 1 Joh. 2. 1. supposeth our Confession of sin required c. 1. v. 9. and his being our High Priest inferrs our coming to the Throne of Grace Heb. 4. 16. or our coming to God by him Hebr. 7. 25. And as for those that so much prize the prayers of their owne conception to an undervaluing of that which the Lord framed and taught us let them consider how little they deserve his Intercession when they come by him to put up their owne prayers despising or wilfully neglecting his But we knowing the perfection of that prayer which conteins all things fitting to be asked doe often use it in the publick prayers of the Church and alwayes with our own that if any thing needfull be through our imperfection Omitted in our own it may be supplyed in the use of that and knowing that Christ is ready to hear receive the requests of every humble spirit which is carefull to doe and make use of what he has taught us We therefore delight to expresse or to sum up our desires often in his form of words for as Saint Cyprian in his exposition of the Lords Prayer tels us Christ when we beg his intercession using that prayer will acknowledge his own Words will remember the prayer he taught us Thus much of set Forms and Prayers of the Church §. XX Exception against Rites and Ceremonies They farther pretend they cannot hold Communion in the publick Worship of God according to the way and form of the Church of England by Reason of Rites and Ceremonies used therein Here they are chiefly offended at the Habit of the Minister standing up at Creed and Gospel Ring in Marriage Cross in Baptism Kneeling at the Lords Supper Bowing at the Name of Jesus And the reason of their offence is because they take them to be Burthensome and therefore against Christian Liberty yea Superstitious and therefore against purity of Worship For the first Where Ceremonies are burthensome for Number it is a fault in that Church and cause of offence and complaint but not of separation or breaking Communion St. Augustine in his Epist to Januar took notice of the encrease of Ceremonies then and in part complained they began to be burthensome in the Church of Rome the number was excessive before Reformation and gave just Cause to complain of the burthensom observance of them but that was not any Cause of dividing Communion had they not beene many of them burthensome for Weight as well as for Number and insupportable by reason of apparent superstition Now the Ceremonies and Rites reteined in this Church were few for number and eased of that weight or superstition that was in any of them The truth is if the Pretenders of Liberty of Conscience do therefore quarrel at our Rites and Ceremonies as contrary to Christian Liberty because appointed and enjoyned by the Church they do daily shew they use that Liberty as a Cloak for their unruly and contentious Spirits that cannot abide the commands of Authority but would do every thing according to their own devising and will when they have power impose severely Orders and Constitutions of their own for so they do where they can erect their new Communions imposing Conditions of admittance into and of Continuance in that Communion such as they think good but such as Christ or his Apostles never required such as the Catholique Church never knew as for example their Triall by Lay-Elders and denial of Communion or Church-fellowship yea of the Sacrament of Christs Body and Blood to him that will not undergo that Triall or is not approved by it according to those rules they please to use but is found unanswerable to that measure of knowledge or gifts which they expect of which and other devices of theirs we may say as the Apostle did 1 Cor. 11. 17. We have no such Custome nor the Churches of God But in the Rites and Ceremonies of the Church of England they finde Superstition and why because such Rites and Ceremonies were derived from and abused in Popery unto Superstition They were used indeed in the Church of Rome and abused too
and pretences and in such general words to have still a new Reformation undertaken and to level or pul down not onely what the former had built but what they had left standing of that which was before The first pretenders to Reformation would cast off Bishops their lawfull Pastors and Superiours invade their power of Ordination and Government have their Revenues with those of Deans and Chapters alienated Now are there risen up men that would make it a part of their Reformation to cast off the Ministry of Presbyters too laying open the Office of Teaching to all gifted men also to take away their Tithes and maintenance putting them to live upon benevolence if any will have them for their Teachers And as the first had no consideration of the Cathedral Churches no more have these of the Parochial but as if all other Christians were Infidels or Heathens they will gather Churches anew the ready way to dissipate the Church of Christ and bring in Confusion But furthermore as the first Reformers of these dayes would have no respect to the Ancient practice of the Catholike Church so have these as little regard and with farre greater reason to the pattern of the other Reformation the Scottish Kirk Lastly As They first cast out set-Set-forms and the Publick prayers of this Church so Those that came after have cast out their Directory will not be bound up by their Rules and Order but as one Error begets another and is boundless in its progress so here from despising the set-Set-forms of the Church they proceed to an undervaluing the Lords Prayer as below them and some to advance themselves above Prayer it selfe as needlesse to them in that height of perfection they conceive themselves to have attained and this is the chiefe aime of Satans device to bring men by a misguided pursuit of purity and holinesse to such a pitch of spiritual pride and self-conceit as if they had already apprehended which S. Paul would not take to himself Phil. 3. 13. Nor is it sufficient to say We are not so If you are not gone so far yet like Principles and Pretences which you went on against the Government and Lyturgie of this Church would carry you so far for what certain bounds are left to stay any when once ye have pull'd up those that the above mentioned Rules fixed This being done in that Covenanting pretended Reformation the way is laid open to others more bold and heady to run on farther But let me argue it a little with you you that pretend to more regularity and order in the Classical or Congregational way and make shew of a more quiet spirit and temper and challenge you a little as our Saviour did the Scribes and Pharisees roundly Mat. 23. for building and garnishing the Sepulchres of the Prophets and yet persecuting Him and those that followed Him notwithstanding his Office and doctrine agreed with that of the Old Prophet Let me therefore ask you have ye not the book of Martyrs in your houses and set some price on it Doe ye not there read of the ancient Bishops of the Primitive Church suffering Martyrdom for the truth of Christ And doe not ye applaud them abhorring the Cruelty of their Persecutors and saying If we had been in their dayes we would not have been partakers in that blood Doe ye not also there read of Cranmer Ridly Latimer with other Bishops and many of the Clergy of this Land suffering the flames for that truth which they by a just Reformation had reestablished in this Church Doe you not applaud and praise them when you read their Acts and sufferings abhorring the cruelty of their Persecutors and saying If we had been in their dayes we would not c. Thus you build their sepulchres garnish and adorne their Monuments or Memories and now examine whether you have not done the like to those that followed them in the same Office which they bore in the same Doctrine which they taught in the same reformed Worship which they restored held and Sealed with their blood see if ye have not done more then they which slew those Martyrs for ye have not only spoiled their Persons of all their means and livelihood but also taken away the maintenance from the Office and as much as in you the Office from the Church a double Sacriledge which the Romanists that killed those Martyrs would abhor to be guilty of I speake this not to the reproach of any but to the conviction of all whom it may concern that they may fear the Woe our Savâ—our there denounces in the like case That all should be required of that Generation It is just with God when After-generations will not take warning by the former but doe the like to bring upon them the greater punishment and make them bear what the former had deserved And examine I beseech you how far ye have consented to or approved of the shedding their blood the spoiling their persons the sequestring their estates who have suffered in these dayes and yet held and taught the same Religion and Doctrine with those former Martyrs how farre ye have had an hand in or consented to that horrid Sacriledge and devastation of Church-meanes committed in these dayes conclude your selves so far chargeable with the guilt of that former Cruelty and wrong done to the Martyred Bishops and Clergy in Queen Maryes dayes and of that first Sacriledge committed in her Fathers dayes and that ye must answer for it by our Saviours reckoning Mat. 23. 35. so much the deeper because ye have not taken warning by the former but done the like and added to the guilt of Blood and Sacriledge which lay before upon this Land not onely by your persecuting of Them against whom ye had no other accusation than what the Papists had against those Martyrs their faithfull and constant holding to the established reformation of the Church of England but also by your seizing of Church-meanes and abolishing the Office of the chief Governours of the Church a double Sacriledge as I said which neither Romanists nor Antient Schismaticks would dare to commit It is worthy our nothing how it pleased God to shew his judgement upon Schism and Sacriledge in the beginnings of his Church both Jewish and Christian to the end that his people might ever after feare to doe the like We see Numb. 16 who they were that rose up against Moses and Aaron saying Ye take too much upon you ye Sons of Levi seeing all the Congregation are holy every one of them the very saying of these Times and it is plain what they committed in so saying and doing Schism in departing from their lawfull Governours and sacriledge in breaking in upon or invading the priests Office and the judgement shewn upon them is notorious a Fire broke out upon many of them and a Schism or rent made in the Earth swallowed up the rest So in the beginning of the Christian Church we find
their or the like Principles may in time consider it and not think it enough to say the Lord be glorified because they prosper and are become rich but rather enquire whether that they have done be as to their private advantage and gain so to the behoofe of Gods Church and the advancement of true Religion and whether the Lord to whom they have so oft appealed by their Fasts and Thanksgivings can indeed own their doings as making for his glory certainly the Lord must deny himself which he will not do if he own Injustice Schisme and Sacriledge Hee forbeares a while and keepes silence for Causes best known to himself and men prospering by those sins think he is such a one as themselves approving their doings but he will reprove them and set before them what they have done He will appeare and they shall be ashamed If such considerations as these prevaile not with them that doe gain by the formentioned sins yet let the word of exhortation take hold upon you all you that have followed the Schism in the simplicity of your hearts not engaged by any design of gain or self-interest but only deceived with the pretence of Purity in Gods worship and of strictnesse of life Doe not make your selves guilty of other mens sins sins that cannot stand with Righteousnesse or that Charity which the Apostle requires so strictly 1 Cor. 13. without which all your other supposed Purity Faith or Knowledge is nothing will stand you in no stead Consider sadly how those you follow have led you from the Unity of this your Nationall Church and thereby from the profession of Catholick Primitive Truth from Obedienee to your lawfull Governors and Guides who bore the same Office taught the same Doctrine held the same way of publick Worship as did those martyrd Bishops in Primitive Times as did also those other in Queene Marie's dayes How I say they have led you from this Catholique Communion into a way of which whether Classicall or Congregationall we see the late and irregular beginning it being but the product of some tumultuary Reformations made in France Geneva Holland or Scotland and by those that would be contentious here imitated and violently attempted to the disturbance of this Church not without the down-right guilt of Schism and Sacriledge Consider it sadly and do as those Confessors did who being led away by the Novation Schismaticks under like pretence of purity and strictness as soon as they perceived their error confessed it and returned to the Unity of the Catholick Church as St. Cyprian often relates and propounds it as an example and motive for Unity Do you so and then may you obteine what you pretend was your aim and desire Purity and righteousnesse indeed which you cannot in the way of Schisme by reason it holds not a perfect Rule of Righteousness but such as is strict in denying small things and flying appearances of Evill but large in admitting great Offences teaching to straine at Gnats and swallow Camells to scruple at a Rite and Ceremony but makes no bones of Disobedience Schisme Sacriledge and so necessarily leaves your Consciences while ye are in that Communion defiled with your partaking in such sinnes But return into the Unity of this Church and shew your Communion with it in the publique worship of God Liturgy and Sacrament then may you perfect Holinsse in the feare of God and with good Conscience peforme all the parts of Purity and Righteousnesse And do it in Gods name according to all the Duties he requires of you and according to all the opportnuities he puts into your hands So will your Purity and Righteousnesse exceed that of the Pharisees and as many as walk after this Rule Peace be on them and Mercy and on the Israel of God Amen The End It holds the truth between Romanists and Sectaries In Catholick Practice and Tradition In the visible and invisible condition of the Church The Article touching the Church In the Papal Infallibility and private judgment In the due subordination of Pastors and Governors National-Church Reformation Publick or Private Actual Non-communion Schisme Difference of it in regard of the parties between which Difference in degrees of it Iust cause for Reformation Trial of a Church as to a safe communion with it A necessary Rule Such authority in the nationall Ch of Engl. VVhat makes a Church Christian Orthodox Protestant and reformed we have not cast off the Faith received Bishop of Rome his pretence to universall jurisdiction Impossible to make it good His special pretence to jurisdiction over this Chur Conclusion of the whole case as it stands with the Roman Church Difference 'twixt just and distempered Reformations 1. Church Government 2. Church Authority in making Decrees Orders 3. Force of Church-Custome 4. Vnion of charity 5. Admonition and rejection of Hereticks and Schismaticks Application of the Premises VVant of Purity Ancient Schismaticks had like pretence of purity VVhat is meant by a Bishop Force of universall practise or Catholick Tradition Presbytery Elders and Bishops Of the first Elders set in the Church by the Apostles No example or precept in Scripture for the Adversaries pretension The alteration of Church-government from Presbyterian to Episcopall not imaginable Of other reformed Churches which have not Bishops Our Liturgy how agreeing with the Mass-book Lawfulnesse of set Formes Expediency of set Forms in publick Expediency of Set Formes in publique Spirituall gifts to be used but with submission to the Chur Lords Prayer undervalued neglected Not burthensome or superstitious Vse of Ceremonies significant Standing up at Creed Ring in Marriage Cross in Baptisme Kneeling at the Sacrament Bowing at the name Circumstantialls of VVorship Objective terminations of VVorship and Circumstantiall Instances Confusion the Issue of Error having passed due bounds Confusion levelling upon levelling Self-Condemnation of the Pharisees How it concernes these days Gods Iudgements on Schism and Sacriledge VVhy God suffers Error so much to prevaile against Truth Confusion of boundless Error Punished often with its owne pretences Exhort to all that truly desire Purity which cannot be had truly in the state of Schisme