Treasury it being the price of blood but the guilt of blood upon their hearts they could endure Seeing in all other points they walk as other men to say no more and the thing not contrary to any Law that ever God made and enjoyned by lawful Authority and they not desiring to be informed of the lawfulness of its use It is to be feared that not their tender consciences but their stout stomacks are the cause of their disobedience Answ. 5. As for those whose consciences are really tender and are indeed afraid of sin and not satisfied as to the lawfulness of its use and really appearing to be such and desiring to be informed or taught concerning it untill that time it is hoped and desired that the Civil Magistrate will take care for them and untill their consciences be better informed will take them as Nursing Fathers their weak children into their protection In the mean time let them not judge them that use it according to the Law and to their consciences Object 11. The places of Scripture that are used in the Common-Prayer-book are not to be found in our Bibles at all and indeed are not Scripture and very dangerous particularly the very first words which are these At â—…hat time 〈◊〉 a sinner doth repent him of his sin from the bottom of his heart I will put all his wickedness out of my remembrance saith the Lord which words are not only dangerous as holding forth men may repent when they will but false there being no such words in Ezek. 18. 21 22. from which it is pretended these words are taken Answ. 1. It 's usual both in Sermons and in Books for men to deliver certain truths and name or point the Scripture in the Margin which if we strictly examine we shall not find the self-same words in Scripture but yet such as hold out the truth of that which is brought as a proof for them It is not necessary alwayes to name the very words but direct the Reader and the Hearer to that Scripture that holds it out So Saint Paul Ephes. 4. 8. having occasion to cite Psal. 68. 18. doth not tye himself to the words of the Text as is clearly to be seen Answ. 2. The words are most true for whensoever a sinner from the bottom of his heart repents him of his sin he shall be forgiven and Ezek. 18. holds it out else what needed the Doctrine of Repentance be preached to men and there is no more danger that these words will induce a man to continue in sin because of the word At what time soever than there is danger in the words of the Prophet who sayes If the wicked will turn from all his sins that he hath committed which is of substance the same with the other and indeed equally dangerous The like may be said of divers other places cited in the Common Prayer Obj. 12. It may for it self be used but it may prove a trap-door to let in other things that are of a greater concernment it 's best to prevent evil at first Answ. 1. It is a blessed thing indeed for a Christian to fear the least evil and in matters of concernment if at any time to walk circumspectly to foresee an evil and prevent it yet let us do no evil that good may come of it Disobey not the Civil Magistrate in an open way for rebellion is as witchcraft 1 Sam. 15. 23. for fear that some evil which is but only supposed may follow after lest in some sort we justifie the Jews in murdering Christ for this was one Argument lest the Romans should come and take away their place and Nation John 11. 48. to prevent which they would contrary to all Law put and innocent man to death Let 's do no evil that good may come of it Answ. 2. Whatever follow it that is not against Scripture nor contradicted by Gods Law the Law of God enjoyns a man to obey to what purpose else were there Magistrates and why should I be commanded to obey them and to submit unto them Let all things be done in decency and order is a Text that in a great measure is left to the Civil Magistrate to expound 1 Cor. 14. 40. It is not only to say This is not in Scripture as was said before that makes a thing unlawful but This is contrary to Scripture spoke against in Scripture either in direct Text or sound reason from that Text. To instance you say That it is unlawful to marry with a Ring because it is not in Scripture I can answer with as true a consequence It is unlawful to marry with a Minister for it 's not in Scripture commanded there being neither in Law nor Gospel any direction for Priest or Apostle Pastor or Evâ—…gelist for that case of Marriage So that the marrying with or by a Minister ought as really to trouble or molest the conscience as to marry with a Ring Nay in some sort more for marriage was in all Ages God had Ministers in all Ages marriage was held a holy thing in all Ages yet God gave no directions concerning his immediate servants nor precepts to them to be assistant at that Solemnity of Marriage Abrahams servant gave to Rebecca when she by signs desired by himself was to be betrothed to his Masters Son eare-rings of Gold denoting the purity and perpetuity of that love that should be betwixt them which is signified by the Gold and the roundness of the Ring The like may be said of joyning of hands As for standing at the Creed by which 1. We declare that it is our faith 2. We hold forth that we acknowledge it to be no prayer a fond conceit of some Whosoever will not obey the Civil Magistrate in this we may suppose it is because it is not his Creed and indeed some that would be thought holy stumble at the Holy Catholick Church Touching confirmation by a Bishop which is his praying for the baptized by or with laying on of hands since the prayer of a righteous man may avail much for the sick it may as well for the sound Iames 15. 19. they may obtain the encrease of divine grace the thing prayed for and seeing Philip though he preached and baptized yet might not confirm by the laying on of hands Acts 8. 17. that being reserved for the Apostles it is therefore now left to the Bishop The same might be said of white garments if they should be enjoyned there being no Law for wearing black The Priests under the Law wore white Christ in the Vision wore white Dan. 10. 5. The Angels at the Resurrection weare white John 20. 12. The Elders in the Revelation are in white Revel 4. 4. And finding no Law for black we may conclude that white is no unlawful Garment If any say it is show the Law otherwise I may be of another judgement since sin is a transgression of the Law 1 John 3. 4. If it be said that Papists weare it
drawing Corollaries applying those Arguments none of which in a proper sence are Scripture but so farre as they agree with and can be proved to be true by Scripture so farre we embrace them believe them practice them yet still never behold them as the Word of God so every Printed Sermon should be a Bible but as mens Exhortations suiting to the Word Look upon several Exhortations of the Apocrypha as no other particularly the first Chapter of Wisdome the only Chapter appointed to be read and thou mayst be satisfied Object 9. The Common Prayer is but in it self a heap of prayers collected out gathered and translated out of the Mass-Boâ—… of the Church of Rome and therefore to be avoided as sinful Answ. 1. Take heed and beware that thou beest none of those bruit beasts Peter speaks of 2 Pet. 2. 12. speaking evil of those things they understand not Answ. 2. There are in thy English Bible several things many things that are in the Mass-book yet keep thy Bible and throw it not away neither tear the leaves out as a Woman once toare a leaf out of her Bible as Popish for having the word Bishop written in it it being never awhit the worse the Sun may shine upon a Dung-hill and yet be clean the whole Bible may be put in ballads and yet the Word of God not the worse Answ. 3. It is not to be denied neither need any be ashamed to confess That there is much in the Common Prayer not to say all to be found in the Mass. The Papists in their Missal having with other Superstitious and often-times blasphemous expressions wound in many holy Hymns and Scriptural Songs as Mahomet did some things that either were in or agreeable to Scripture in his Alchoran which our Pious Composers of this Book the greatest Opposers of and burned for not compliance with Popery like wise Chymicks took away and what was good holy and either agreeable to or literally in the Scripture put together in this Book which by Supream Authority not as from the Mass but as from the infallible Word of God was thought profitable to the edification of the Church established and appointed in our publick Assemblies to be used and read And he that reads the whole Book of the Mass may know that there is as great difference between the Mass as it is used in Rome and the Common Prayer as used in England as there is between Ieroboams two Calves 1 Kings 12. 28. and Solomons twelve Oxen 1 Kings 7. 24. the one being absolutely forbidden as against the Law the other though never commanded in yet never disapproved by the Word of God his presence filling the place wherein they were his judgements falling upon the other where they stood They differ as Nebuchadnezzars musick unto his Idol and as Davids musick in Gods worship the one the three Children would not regard the other no holy Saint did ever oppose the one was to an Idol which was against the Law the other unto God not contrary to the Law â—…t King out of ambition invented the one the other out of Deâ—…on brought in the other The one was Nebuchadnezzars's mind against God the other Davids mind for God the effect shewed that God hated the one and that God was well-pleased with the other For though it was not mentioned in the Law but a pure invention of Davids yet no Prophet before nor after the Captivity before Christ nor Apostle after him did ever in the least give a check to it or blame any Israelite for observing of it In a word there is â—…s great difference between the Mass and the Common Prayer as it is used in our Churches let him that readeth understand as there is between a Papist and a Catholick This being conformable to the Universal practice of the Universal Church in all Ages the other to the late practice of the particular Church of Rome in these last years Wo be to such as call evil good and good evil Isa 5. 20. Obj. 10. The Common-Prayer-book to those that are strong may appear to be lawful but we being weak in the faith and having tender consciences cannot submit to it and it was formerly took away by them whose consciences could not close up with it Ans. 1. What tender consciences some of those men had that took away the Common Prayer and they that lately persecuted the users of it is known to the World that now is and shall be known to all generations that are to come how tender of mens lives of the Christian profession of sinning against God the world is not so dull as not to apprehend Answ. 2. Because there is such discourses about tender consciences let it not trouble the Reader if we enlarge upon that Theâ—…m And let us distinctly handle 1. The nature of conscience in general 2. The nature of this tender conscience in particular 3. The duty of him who hath such a conscience To let pass several distinctions and definitions of Schoolmen which are something obscure dark and intricate 1. The nature of conscience may be known by this description It is a faculty in the soul of man taking knowledge of and noting all his actions whether good or evil and accordingly approving or condemning It 's the souls Register as it remembers things it 's the souls Accuser as it reproves things it 's the souls Judge as it sentences the soul for things It may for a time sleep or be still and so not act as either of these yet at last it will awake and bite like a Serpent and sting like an Adder witness Iudas According to the light that this faculty receives of the nature of things is distinguished into a natural conscience and a suprrnatural the natural is that faculty that is only enlightned by natural reason and from rational principles holds this good and this evil is glad for doing this and sorry for doing that This the pure Heathen hath Rom. 2. 15. The supernatural is when the conscience or souls receives not only light from Reason but from Scripture and by that knows what is good or what is evil those that know not God know not what the Sabbath is they that know the Scripture do and their conscience will judge them if they do not performe what in that particular it requireth so doth not the conscience of the other 2. The nature of a tender conscience it 's a faculty in the faithful and religious soul perswading him to abstain from that the lawfulness of which he doth not fully apprehend upon the account of offending God Because we are speaking to Christians we suppose faith in him that is thus tender and in regard the conscience acts according to the apprehension it hath of things whether by Natural of Scriptural helps we define our conscience as perswading the soul to abstain and hindering the soul not mentioning those things that the conscience binds the soul to that being beside out purpose from acting
that that by its â—…ight it judges to be sinful and so conducing to the taking away of that peace that for the present it enjoyes with God There are four things some whereof go before or follow after this conscience for the which it is the duty and hath been the practice of all Saints to rid themselves of this kind of conscience I am not speaking of it as touching sin of which all are to be very tender but of this doubting conscience that they may be resolved what to do 1. Ignorance 1 Cor. 8. 7. In which place the ignorance of the party is the cause of his sinning And Rom. 14. 14. the Apostles knowledge satisfies him of the truth of that whereof he that is ignorant yet remaineth doubtful for according to the greatness or smallness of the light that is in the soul so much the less or so much the more he questions concerning the lawfulness of that of which he is then disputing of The Apostle through the greatness of his knowledge is perswaded that of it self nothing is unclean Another is more ignorant and eating in the time of doubting hath his conscience defiled There follows it 2. Unquietness He that hath this tender conscience who are called the weak in the faith Rom. 14. 1. leads an unquiet restless and troublesome life vexing themselves as it were about questions he is often troubled perplexed and grieved in beholding others especially doing that though lawful enough which in his mind not sufficiently enlightned he ap proveth not Rom. 14. 15. his Christian course would be morejoyful to him were it otherwise There follows it 3. Censoriousness He falls often into the act of a Judge condemning him for that doing whereof yet he himself doth but only doubt he hath not yet resolved that it is unlawful yet â—…e supposes that none should act untill he determine the case he is judging him that eateth any thing for he himself holds nothing lawful but herbs and he to whom every thing is lawful holds that he sins that eateth herbs Rom. 14. 3. It is not well for any to judge my liberty yet some that have this conscience will do it 1 Cor. 10. 29. There follows it 4. Sinful confidence this frequently is a companion of it Seeing a knowing Christian acting upon knowing principles he not yet in himself satisfied presumes upon the others knowledge and so brings guilt upon himself 1 Cor. 8. 10. I have instanced all along in things of indifferency of which sort I take the Common Prayer to be for as in Scripture we have no particular Law against several things now done so neither is there in Scripture any warrant for their doing they being left to mens own arbitrement and the Magistrates Authority Thirdly Let us see his duty that is weak in the faith or hath this tender conscience for in the Objection as well as in Scripture they signifie one and the same thing It is his duty 1. Diligently to enquire after and earnestly study to obtain a certain knowledge and true apprehension of the nature of things It was their ignorance of the nature of things sacrificed to Idols that made them question the lawfulness of their eating and so caused them to sin 1 Cor. 8. 7. Knowledge lights a Candle as it were in the soul and clearly shows him what things are It shows him what is necessary and that first for itself or for another thing what is indifferent and what is expedient what is lawful what is useful and by knowing the differences of these he may live more contentedly in himself and more joyfully among the Members of the Church 2. It 's his duty to cleave to that side and performe that act that from Scripture and Reason he hath a more clear discovery of in the choice and election of things if a Dilemma be made by his own soul whether it be lawful to do this suppose the using or reading of the Common Prayer now see where Scripture is more clear and the light of it is most manifest and according to that act as in the case in hand seeing the Scripture enjoynes men to be subject to Princes and Governors not only for wrath but for conscience sake Rom. 13. 5. so that it is no indifferent thing to obey Magistrates but a tye that God hath laid upon us under the pain of his displeasure and that we are to submit to every Ordinance of man and he that resisteth them resisteth an Ordinance of God Rom. 13. 2. We cannot rebell against Authority and have good consciences Now if this Magistrate enjoyning this set form of prayer trouble thee before thou oughtst to disobey thou oughtst to get clear truth to defend thy self in thy opposition or then thou sinn'st highly For thou opposest the clear known manifest and open Will of God upon a pretence that thou fearest to break another Law of God which thou canst not at all produce We clearly see and thy conscience seeeth open and plaiu Laws broke and thou canst not show one Law of God that is broken by the observing of those Laws made by the Magistrate but several plain Laws of God are broken by thy not obeying This is to do a real evil even sin against God and thy conscience lest thou do that which only in thy apprehension thou thinkst may be evil and yet canst not show how Practice therefore that that in the Scripture is clear for let no manifest Law be slighted for to keep a Law from being contemned that thou knowst not neither canst thou show In being commanded this thou art enjoyned to nothing that in the least contradicts the Word of God or that the Word of God is against and before thou canst clear thy self of rebellion which is as the sin of witchcraft and stubbornness which is as iniquity and idolatry 1 Sam. 15. 23. thou must produce those Texts that speak against this service or then those Texts will condemn thee that command thee to obey our Lord the King It is not enough to say they are not commanded for so is no Minister to reade a Chapter before he preach but to show where it is forbidden Thus much Reader may suffice We shall proceed further to answer the Objection Answ. 3. Many of those tender consciences have a prejudice against the truth and will not learn but be troubled at that Doctrine that teacheth them to know the nature of things and to defend or speak of the Common Prayer is to them an eye-sore where were they as tender of conscience as they would pretend to be seeing lawful Authority commands they would endeavor by all means to learn to come to the understanding of it rather than spend their breath in grumbling against it Answ. 4. We see most of those men live and walk as other men and when their practice is seen in the world they may be even listed among Publicans and Sinners The Pharisees made a conscience of putting the money into the
we might say with Solomon that one sinner destroys much good Answ. 2. Reader when thou desirest to be delivered from the power and rage of sin by Christs Passion and to have thy heart cleansed by the coming of the Holy Ghost as St. Paul had his Tit. 3. 5. a Christian hearing thee will charitably suppose that thou art praying however he will never suppose that thou art swearing Answ. 3. It were worth our enquiring to know if these men do desire or pray to be delivered from Christs death since they are angry with us for desiring to be saved by it and if they do so then to know unto whom they make that prayer and I shall beseech God that it may please him to forgive our enimies persecutors and slanderers and to turn their hearts Deal not with them O Lord after their sins neither reward them after their iniquities Obj. 7. Besides your Oaths that are in your Letany there is a Prayer that our hearts cannot say Amen to for it is or seems at least to be very sinful The Prayer is this That it may please thee to preserve all that travel by land or water here we pray for Thieves Robbers and Pirats which ought not to be done All Women labouring of Childe here we pray for all Whores and Strumpets All sick persons and young children and to show thy pity upon all prisoners and captives here we pray for all the damned souls they being in prison and for the devils they being captives Answ. 1. The heart of man is deceitful above all things and desperately wicked who can know it Jerem. 17. 9. T is Domine bonus ego malus tu Pius ego Impius tu sanctus ego miser tu justus ego injustus tu lux ego eoecus tu vita ego mortuus Blessed is the man that watcheth alway From all blindness of heart from pride vain glory and hypocrisie from envy hatred and malice and from all uncharitableness good Lord deliver us Answ. 2. As we are to have no communication nor communion with Devils so neither are we to make supplication for them But we are bound to remember them that are in bonds as in bond with them and them that suffer adversity as if we our selves also were in the body Heb. 13. 3. The Whore her self when she is in labour ought to be prayed for though if you had not more of the Serpent than of the Dove you would not see her at all in this prayer So is a Thief also though he were going to be hanged for stealing or a Murtherer for Murthering and if the Lord will bless all that travel by Land and Water with his grace there will be no Robbers It is the desire of the Church That all Israel both temporally and eternally be saved Why dost thou condemn her for her charity Qualis unusquisque intus est taliter judicat exterius Kemp. True Christian charity thinketh no evil 1 Cor. 13. 5. Object 8. There are according to those directions given you concerning the reading of Lessons several Chapters to be read out of the Apocrypha in the Congregation where nothing should be read but Scripture Answ. 1. Should nothing be read in Churches but Scripture where then should we read Briefs Proclamations and Pattents for Collections which are appointed to be read in publick and upon the Sabbath-day too than which nothing doth more usually occurre and nothing less spoke against And yet if men did not delight in Controversies they might perceive that the Reading of those Chapters is left to the Ministers discretion Answ. 2. Sâ—…int Paul commanding the Colossians Col. 4. 16. to let his Epistle be read to the Church of Laodicea commands them withal that they reade in their Church the Epistle from Laodicea which Epistle not being Canonical yet appointed by that unerring Apostle to be read in the Church proves the weakness of the Objection against Apocrypha for not being Scripture Answ. 3. There is a Calendar prefixed before the Book of Common Prayer and amongst the Lessons appointed for every day of the month there are some 30 Chapters out of the books of Wisdom Tobit Iudith Baruch and Ecclesiasticus to be read In the books of the Apocrypha there are many falsities much non-sence things that agree not with Scripture and many things that agree not with it self Whether the Chapters that are appointed to be read contain in them any of these I have neither purpose nor leasure to search yet since most of them are out of the books of Wisdom and Ecclesiasticus we shall suppose the best but suppose the worst there is none to be read or at least no great fear that their reading will do much hurt except the people will repair whether their Minister will or no twice every day to their Church or Chappel to hear service that which I see no great reason for Ministeâ—…s to be very much afraid of For if the people do not so come they are not obliged to heed that Calendar Answ. 4. There is a Calendar prefixed before the Book of Common Prayer wherein the Lessons that are appointed to be read every Sabbath-day throughout the year are set down and in that there is only the first Chapter of the Book of Wisdom to be read wherein there is nothing but what favours of good so that according to the Common Prayer throughout the whole year there is but one Sunday that hath Apocrypha ordained for it and that is Whitsunday unless the Sabbath fall upon a Feast and that may bring or make a small alteration Many fear that the reading or hearing of Apocrypha in their Churches may do much hurt The first Chapter of Wisdom which is all cannot do hurt There is about this a great noyse and but small cause Answ. 5. There are two things that usually Ministers do in Churches 1. To observe Doctrines and 2. To exhort to Manners for observing and confirming of Doctrines the Scriptures are only to be used Article 6. of the Church of England For exhorting to manners Poets Heathens Philosophers are frequently cited there being in such Writers excellent documents and examples perswading to goodness and to a good life and for this the Apocrypha is appointed to be read viz. for exhortation to manners not confirmation of Doctrines Art 6. of the Church of England And indeed to me it is equally a sin to cite or speak sentences out of Seneca the Heathen in a Pulpit upon a Lords day or any other moral Author which is frequently done as it is to speak or read sixteen sentences of Philo the Jew or whoever was the Author of that book of Wisdom or Ecclesiasticus albeit it were oftner done Answ. 6. When you say that Apocrypha is not to be read I suppose you mean because it is humane inventions not the Word of God It is to be known that no more are Ministers Sermons there are in Sermons mens wit or invention exercised inframing Arguments in
in the Text and alms-deeds are called Sacrifices Heb. 13. 15. Now he that offers up those Gospel Sacrifices for the people unto God may without offence be called a Gospel-Priest which distinction alone solves the Objection It is to be acknowledged that in a proper sence it cannot be applyed to Gospel-Teachers they offering but improper or Metaphorical Sacrifices and therefore allusively only are they called Priests yet noâ—… unlawfully as Christ is called the High Priâ—…st Heb. 4. 14. To conclude pressing a duty upon the Gospel-Minister I should not be ashamed to urge him that Text That the Priests lips should keep knowledge Mal. 2. 7. and hold it not unlawful to say that he is the man that in the words is called Priest Answ. 4. Though it be a phrase not common in this Kingdom to usâ—… the word Priest for a Gospel Minister yet in some other Reformed Kingdoms as in Sweden I have certainly heard that there the common and ordinary appellation for their Pastors is The Priest a term with them no more disgraceful nor unlawful than Minister or Teacher is with us Answ. 5. All Christians that appear before God may be and are in Scripture called Priests 1 Pet. 2. 9. and Rev. 1. 6. the word Priest is not in a 〈◊〉 but in a principal way given to Ministers in respect that by their Office they approach nearer to God to offer up Sacrifices for the people As all the Israelites in general were Priests to God Exod. 19. 6. which yet hindred not the sons of Aaron to be called in a principal way by reason of their more immediate approach to God And though the word may be cast upon us by some in scorne yet if they be Christians they are Priests it shall one day no more be to our shame than it shall be a shame for our Saviour that he was called by Pilate King of the Iews which indeed he was though still we are called â—…o but in an allusive way and Elder Priest or Presbyter all being one being the more Ancient word significâ—…nt enough holding forth our approaches unto God in a more particular or singular way for offering for the people our fore-fathers were pleased to retain the word even in this Book Obj. 18. For all this we cannot be brought from the apprehending that there is in your Common Prayer-Beok some appearance of evil for men answering the Minister and the women speaking in the Church holds out to our thoughts an evil and we ought therefore to abstain from it or hold our pâ—…ace Ans. 1. I suppose it was never heard that any were in the least troubled for not answering the Minister in the Congregation and therefore in my judgement you may 〈◊〉 please but be sure that you be doing God service it 〈◊〉 â—…erous to be either idle or scorning or sleeping or stuâ—… in â—…s Vineyard Ans. 2. In confession of our sins there ought to be a particular application to our hearts the better to raise them to a quick consideration of Gods Justice which produceth repentance in the humbled and confessing souls which is the cause of the Responses or answers of the Congregation As for women they are forbidden to teach or propound questions in the Church but not to make prayers or supplications either with or for others Ans. 3. Whereas you say you will abstain from it consider that besides the danger you are in for not joyning with Gods people in publick you also lose the knowledge and possibly the comforts you may receive from the Word of God which is read with it be well resolved and know it is a sin for thee to slight as it were the Word of God which is a real and apparent evil because at that time there is joyned with it that that only appears to be evil Ans. 4. Holy Taylour in his Saints Progress will have his Saint to avoid in any indifferent thing all appearance of evil and scandal with these limitations As 1. So they be not in things simply necessary to life in such things we must not forbear though others be offended if one should take offence at our eating bread we must not care since our life is preserved by it And indeed the Pharisees were more blamed for being offended at the Disciples eating or plucking the ears of corn than the Disciples were for giving that offence yet we may forbear this or that wine and this or that flesh out of respect to a weâ—…k Brother these things not being necessary for our life since the world is a plentiful board at which we nend not tye our selves to one dish 2. The like in things simply necessary for our calling A thing of indifferency may not put me out of the way I must hold my calling whatever befall To throw preaching off for a Surplice which is but indifferent since there is no colour appointed by the Lord nor his Disciples will prove one day a greater sin than some now imagin that it is It were better to stay with their flock and preach the Word constantly in season and out of season than to run from them for that which is to be worne only at a certainseason and if it be thought Popish because the Papists use it the Creed may be thouâ—… Anti-christian since they say it and black Idolatrous since 〈◊〉 3. If we 〈◊〉 â—…at is if the things be left to our poâ—… â—…sing but if higher powers restrain our use of liberty we must in that case obey lawful Authority whoever be offended It 's better to offend man than God and what shall we ever do if we avoid all things wherein some conceive an appearance of evil 4. We are not alwayes to avoid things wherein some conceive an appearance â—…vil but for a time 〈◊〉 such ignorance be removed If their weaâ—… 〈◊〉 â—…urn to wilfulness and they will not be taught as the Objecâ—… holds out some such thing we must peremptorily stand to our liberty so did the Apostle Gal. 〈◊〉 3. For â—…estifie again to every man that is circumcised Christ â—…hall profit you nothing though for a time he did circumcise through the Jews weakness And Tit. 3. 10. A man that is an Herâ—…k after the first and second admonition reject Thus with my prayers that they who make these Objections may come to the knowledge of the truth and yield obedience to those whom God hath set over them I shall close this Section 4. Beg earnestly of Almighty God to give us all one heart in the publick using of one form There are that separate from us and our practice in affection as well as in judgement and discouse for the divisions of Ruben there were Iudg. 5. 15. great thoughts of heart when thou goest to God bear the division of England in thy heart 5. I would have thee for thy own contentment and the Churches peace at all times and especially this time to put a difference between that that 's not approved and that that 's not commanded There are many things that are done in the Churchâ—… tâ—…at are noâ—… commanded to the Church as Marrying Burying c. and there ough nothing to be done in opposition of the same as unlâ—…wful None opposed Davids musick in no Age was it spoken agaâ—…st yeâ—… to no Age commanded If any thing be done or commanded to be done thaâ—… 〈◊〉 noâ—…â—…pproved or forbidden there obey God rather than man Remember the three children Dan. 3. 18. but say not so untill certainly there is a graven Image set up I mean untill that be enjoyned which Gods Law hath forbidden as the case with them was 6. That thou wouldst be eaâ—…nest at â—…he â—…rone of grace thâ—… God would bless from heâ—…ven both the Church and Staâ—…e of all 〈◊〉 Natioâ—… 〈◊〉 〈◊〉 of Spâ—… 〈◊〉 the bond of 〈◊〉 under the goverâ—… 〈◊〉 one King whilst â—…hou 〈◊〉 this form of Prayer by Law appâ—…d to 〈◊〉 〈◊〉 and desire him to keep ouâ—… Châ—…ch 〈◊〉 divisiâ—… and for ever these Kingdoms from 〈◊〉 say So shâ—…ll it bâ—… and let us that Gloria Trinâ—…i Glory be tâ—… the Fatheâ—… FINIS