judge no man but pray that we may all labour to make our calling sure and work out our own salvation with fear and Trembling By the Grace of God we are what we are if there be any good in any of us That Spirit of Grace whose name you say hath been among some a derided thing who have given the occasion to that derision I will not say is by all sober persons ever to be magnified and adored Without which you say well I cannot approve my self a member of his body much less a Minister of Christ And therefore I pray for that Spirit and not expecting new Revelations study what is the mind of the Spirit in the Holy Scripture For the explication whereof because a late Doctor of ours hath done more than any in this Age I commend his paraphrase to you on the New Testament specially on the Texts you cite to me and desire you to peruse Sine Studio partium his Treatise prefixed concerning the New Lights and if you look upon his Exposition of the Apocalyps you will have no cause to repent of your pains Having mentioned this Author of no less piety and modesty than Learning and judgement I would gladly know your opinion of his Latin Book against Blondell If either Blondell be right for Presbytery or He for Episcopacy vide si vacat Thorndik of Prim. Gâ—ver cap. ult of the Right of the Church both waies your New-Church-way will prove plainly Schismatical I do verily believe the power of Godliness may be upheld without the overthrow of antient forms Nor can I be so irreverent to our Fore-fathers ever since the Reformation much less to all Antiquity as to slight and condemn what they either appointed or retained My rule is this Rites of Religion not opposite to Scripture may lawfully be used What say you against it Have they not also if they make for order and Edification a reall tendency in your phrase to advance Jesus Christ What tendency to this end is in the countenancing of Un-ordained Ministers and in usurping a Power of Government in the Church which Christ hath deposited in other hands and in setting up ignorant Persons to be publike Orators I confess Dear Sir I do not understand And my opposition against such waies proceeds meerly of duty In which opposition I shall carry my self with all Moderation approving and imitating what is commendable in the Adversary while I oppose what I can prove to be blameable Him will I willingly confer with either by my tongue or pen in such manner as I may safely do it but much rather with your self because I conceive you are of a sweeter temper that I mention not parts Learning and the like things which although without Grace they are not much to be valued yet are very useful and subservient to the work of God Wherein I heartily desire to joyn with you so far as I can and I hope in whatsoever we be differently minded God will in time reveal even that to us To his gracious direction and blessing I commend you and your labours praying that as you are endowed with precious gifts of Zeal Elocution Learning Judgement Meekness so you may employ them happily to the Glory of the Donor in procuring the Unity and Tranquillity of his Church Your servant in Christ C. B. Nov. 2. 1653. Mr. B. to Mr. H. Novem. 7. 1653. SIR I Am assured you are resolved to hold your publick meeting on Wednesday next and I am desired by some of your Neighbours as well as your self to be present I intend God willing to wait on you at your hour on this condition that you permit me being Respondent to stand in your Pue that I may be seen and heard the better and be free from the croud You and if they be present Master Palmer and Master Tray I will embrace and only you in order as my Opponents placing your selves a part as you shall see most convenient That the people abstain from all rudeness and disturbance of our work your Officers must take care Qu. Whether it be lawful to administer and receive the Holy Sacrament in Congregations called mixt Aff. My meaning is clearly to affirm what you deny though my Terms are not just the same Yours in the Truth C. B. All was granted but the Pue An Answer to a Question proposed by the separating Minister to one of the Parish of W. 1653. Qu. Of what Church are You 1. I Am a member of the Parish Church wherein I live which although it be much distracted by a Minister of separation yet it is not destroyed Although we cannot come to the usual place for the present safely and without danger of being engaged in Prayers against our Conscience and of being seduced by erroneous doctrin and much offended and grieved by uncharitable sentences and judgements upon our Christian Brethren yet we preserve the practice of our Religion at home and sometimes partake of the publick Ordinances abroad and are in readiness to submit our selves either to the present Minister when he shall approve himself our lawful and Orthodox Pastor or to some other duly to be placed over us 2. I am a Member of the National Church of England which we acknowledge a true visible Church of Christ though somewhat clouded now and defaced by the modern innovations to which yet there are many thousand professors that have not bowed And the Communion of this Church we will not forsake but pray that Government agreeable to the word of God may be restored to it 3. I am a Member of the Church Catholick into which I was received at my Baptism and I desire to joyn with any peaceable Christian in the whole world in the profession of that Faith which was once deliver'd and in such forms of Worship which agree therewith And we pray that by the means of Christian Princes a Free General Council may at length be assembled to reconcile the Differences and guide the Affairs of Christendom to the good of Souls and the Glory of our Common Saviour TO THE MINISTERS HIS OPPONENTS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE report of our Dispute being spread abroad and as it happens in other fights Victory being cry'd on both sides I thought it reasonable to publish this Account of it that the impartial Reader may judge Another reason is that our selves my brethren this compellation you will not disdain for Jesus sake may in cold blood review what hath passed and either I may come to you or you to me as Truth shall require The first honour is to Defend the Truth the second to Yield unto it If any of you will write remember those words of the Grave Hooker There will come a time when three words uttered with Charity and Meekness shall receive a far more blessed reward than three thousand volumes written with disdainful sharpness of wit If you please to hold an other personal meeting it is fit you answer our Arguments against you concerning
what you delivered at Winchcomb Nov. 8. in disgrace of our Ministry and Parish-Churches but if you go on to decline answering and are only good at opposing I do not refuse to appear again in defence not only of our ministring the Sacrament but of the other two Theses That your new Churches are not the only true Churches And That Christ was truly Preached before these late years Upon which in conformity to the old Vniversity fashion I take leave to adde here not any Libel as one of you called it but my sad Epigram Papists took one away but you combine To rob the People both of Bread and Wine They blame us ' cause we have not Rites so many But you condemn us more ' cause we have any They will not call us Catholicks you can Scarce yield us the first name of Christian Poor English Church thy enemies from Rome Were cruel more unkind are these at home Your servant in the Truth Clement Barksdale Oxon. Nov. 16. 1653. Disputandi Sobrietas Ecclesiarum Medicina A true Account of a Dispute at Winchcomb-Parish-Church November 9. 1653. Written by a careful Observer November 11. and Printed with Licence November 16. for the satisfaction of the People at and neer Winchcomb Great is the Truth and it will prevail UPON the ninth of this November between nine and ten in the Morning Mr. Barksdale Minister at Sudeley the Respondent having waited a while for the comming of the Opponents first enters Mr. Helm Minister at Winchcomb immediately after him enters Collonel Aileworth Justice of peace Mr. Tray Minister at Oddington Mr. Wells Minister at Tewksbury Mr. Chaffy Minister at Naunton and some other 1. After they had taken possession of the Ministers Pue all together the Respondent ascends a Pue ex opposito which he had caused to be erected for the purpose his friend Mr. Towers Minister at Toddington and some other Orthodox Ministers taking up a lower seat next unto him on the right hand where first falling on his knees after a short ejaculation he shews himself and saluted his Opponents and after some little Pause the Question was proposed Whether it be lawful to Minister and Receive the Holy Sacrament in Congregations called mixt Or in our Parish-Churches Aff. The prior Opponent Mr. H. desired to begin with prayer Take your liberty said the Respondent who after the Preface wherein like a good Orator the Opponent told the people that Truth must look for opposition and that the Respondent was a native of the place and himself a stranger and the prayer done spake thus You will now give me leave also to speak three words 1. To God 2. To the Hearers 3. To the Opponents 1. To God I make my humble address and intreat you to lift up your hearts with me that he would be pleased to open our eyes that we may see the Truth to open our Hearts that we may embrace the Truth and to give us courage to confess the Truth and to hold it fast unto the end for Jesus Christs sake to whom be glory for ever 2. To the Hearers my earnest desire is that you would lay aside all prejudice and partiality and listen to what shall be said on either side with silence and patience And because I am a man of a slow Tongue of a tender Forehead of a frail Memory of a weak Judgement I have the more cause to beg of you my friends your secret assistance by your mental prayer that God would support me so far as I defend his cause For I declare in the presence of God the searcher of hearts that I do verily think that to be true which I maintain and that I am not willingly an enemy to true Reformation or the work of God in this place as I have been grievously charged nor am I a friend to any thing that can justly be called Popish or Antichristian God knows I detest and abhor it 3. Lastly to these Gentlemen my Opponents my request is that you would deal with me fairly and Scholar-like Take you your turns and give me mine to speak come you on one after one and let me have liberty to repeat to deny to distinguish to explain what I say so far as is needful And to conclude if we cannot agree in our opinions let us yet I pray be one in Affection and preserve amongst us that Christian Peace and Charity which is the mark and the honour of the Disciples of our gracious Lord and Master The Respondent in one of his papers afore this exercise had called the publick Meeting place as they term it the House of God But one of the Opponents Mr. W. put forward and omitting the Question began in a light velitation about that Appellation after this manner W. The House of God it is Superstition to call the place so B. I deny that proposition prove it W. The People of God are alone his House God dwells in the Hearts of his Saints B. I Answer the House of God is either the Spiritual House or the Material House The Hearts of his Elect People are the Spiritual House wherein it pleaseth God to dwell and reside This place built by our pious Ancestors and separated from other uses to his Honour and Service may without offence be called his Material House W. This House was not built for the Honour and Service of God B. I expect your proof of that Proposition W. Thus The House built in the reign of Popery and for the Honour and Adoration of Saints was not built for the honour and Service of God But this House was built in the reign of Popery and for the Honour and Adoration of Saints Therefore this House was not built for the Honour and Service of God B. I repeat The House built c. And I answer to the major by distinguishing of the end for which the House was built The End is either principal or less principal This House was built for the Honour and service of God as the principal End it was built for the Honour and Adoration of Saints as the less principal End In the Reformation of Religion our Church reteined the first End and rectifyed the second Honouring the Saints with a pious Memory not Adoring them with divine Worship Hear the Church her self speak in her excellent Liturgy W. H. Away with it we will hear none of your Liturgy and old Forms B. But I must clear the Church from all suspicion of Adoring the Saints and make the Truth evident out of the Collect for All-Saints day and 't is worthy to be heard of All Almighty God which hast knit together thy elect in one Communion and fellowship in the mystical body of thy Son Jesus Christ our Lord grant us grace so to follow thy holy Saints in all vertuous and Godly living that we may come to those unspeakable joys which thou hast prepared for them that unfeignedly love thee through Jesus Christ our Lord Amen I beseech
fair Interpretation of it out of the Excellent Paraphrast Tell it to the Church i. e. to the Rulers of the Assemblies Verily I say unto you to you the designed Rulers of the Church and your Successors the Bishops H. Enough enough pray who is your Author there B. Regard not so much who as what No matter whose the words are if they cleer the Text. This Author Mr. Tr. shews you the true sense of the next verse concerning two or three It is the manner of Scripture where severall things are mentioned to resume the last first and so go back In this retrogradous order the Power of the Church which was last mentioned is spoken of v. 18. and then the two or three are again mentioned which were spoken of v. 16. I will cleer it if you please by sundry the like passages See in of Binding and Loosing pag. 12. c. W. We have enough of you already I would not goe over the door sill to Dispute with one upon whose spirit I see so much of the Pope B. No Gloster-Hall man would say so but you And you say so because you have nothing else to say I am far from Popery and I doubt you are neer it with your Independency Col. A. But Pray-thee what Author have you there on the Text B. I will obey you It is the great ornament of the English Church the Learned and pious Doctor Hammond W. c. An Arminian an Arminian To. That 's a very indirect answer when the words alleged tend not to Arminianism but to the support of Christianism B. I feared you would cast some aspersion upon this Brave Man and therefore would have concealed his name under a silent veneration But you are mistaken when you think the Doctrine of Universall Redemption Arminianism It was the Doctrine of the Church of England before Arminius was born Wee learn it out of the old Church-Catechism I believe in Jesus Christ who redeemed me all mankind And the Church hath learned it out of the plaine Scripture where Christ is the Lamb of God that taketh away the sins of the World c. To. God would have all men to be saved Therefore Christ is the Redeemer of all men Col. A. Paul in that Text to Tim speaks de generibus singulorum not de singulis generum B. S. Paul speaks de singulis generum for elsewhere it is said Christ tasted death for every man Heb. 2. 9. a convincing Text. W. There is a distinction of voluntas signi beneplaciti B. If God hath signified and revealed to us that he would have all men to be saved then it is most true that he would have All men to be saved But he hath signified c. He knows not to lye or to dissemble C. I desire to propose an Argument in this Question if you please to answer me B. Most willingly You are a courteous Gentleman C. If Christ died for all men then shall all men be saved But all men shall not be saved Therefore B. I deny the sequel of your major C. Christ cannot fail of his intention Therefore if Christ died for all men all men shall be saved B. I deny your Antecedent C. To fail of ones intention argues imperfefection But you must not lay any imperfection upon Christ B. No by no meanes Therefore I answer One may fail of his intention two waye either by ones own fault or by the fault of another to whom good is intended Christ failes of his intention not through his own fault but ours he is not wanting to us we are wanting to our selves And I beseech you all dear Christians take heed of conceiving hard thoughts of God of Christ as if he would the death of a sinner Tr. God in his eternall Purpose hath appointed to save some and to damne others B. The purpose of God is absolute or conditionall God purposeth not the damnation of any absolutely but Conditionally upon his refusall of the meanes And for election consider what the Apostle saith He hath chosen us in Christ Eph. 1. 4. See also the judicious Mr. Hooker's distinction of Gods generall inclination and his occasioned Will lib. 5. s 49. Wherefore Beloved I charge you again Take heed that you think not ill of God and of Christ as if he were not really and sincerely willing you should be saved Hear Christ mourning affectionately over Jerusalem How oft would I and thou wouldst not Hear God speaking most pathetically in the Prophet As I live saith the Lord I desire not the death of a sinner Will you not take his word Take his Oath As I live saith the Lord I desire not the death of a sinner but that he turn from his way and live Turn ye Turn ye why will ye dye O house of Israel Turn yee Turn yee why will ye dye O yee opposers of the Truth H. You see Brethren what he is we have enough of him It is high time to conclude Sir I desire to conclude all with Prayer B. Sir I have answered your Objections and I take my leave of you For to your Prayers I fear I shall not be able to answer AMEN PSAL. 115. 1. Not unto us O Lord not unto us but unto Thy Name give the Prayse for thy Mercy and for thy Truths sake ADDITIONS ON the By it was said by Mr. To. that although there be no precept for Episcopacy in the New Testament the Apostolicall Institution of it is enough to commend it to us For we have not more to shew for the Lords day than for Episcopacy How then can we maintain the one and abolish the other When the opponent rejected the Authority of the Primitive Church Mr. To. said You do the Papists greater service than you are aware when for feare of Popery you disclaim the Fathers Col. A. In the Revelation the Lords day is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is the name and we have the practice in other places Holy assemblies on the first day of the week To. True Sir and so much we have for Episcopacy as hath been shewed already B. I remember well I have heard the Learned Doctor of the Chair Dr. Prideaux publickly declaring in the Divinity School that he could not prove the observation of the Lords day by Divine Command in any place of the New Testament but that the Apostolicall practice and example followed by the Church was sufficient to give it a kind of Divine right The like may be said for Episcopacy Church by plain Grammaticall construction doth signify no other thing than the Lords house From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kyrc and by adding letters of aspiration Church Hooker l. 5. 13. See the great Hugo Grotius of Authority Ch. 11. Also the Considerations touching the change of Church-Government The Respondent not knowing the most eager Disputant among his Opponents craved his name I was your Collegue saith he B. What I. W. of Gloster-Hall you were an early student in
and enlarges the capacity as it fills the first propensities of the Spirit For all spirituall blessings are seeds of Immortality and of infinite felicitie they swell up to the comprehensions of Eternity and the desires of the soul can never be wearied but when they are decayed as the stomack will be craving every day unless it be sick and abused But every mans experience tels him now that because men have not Preaching they less desire it their long fasting makes them not to love their meat and so we have cause to fear the people will fall to an Atrophy then to a loathing of holy food and then Gods anger will follow the method of our sin and send a famine of the word and Sacraments Paulo post And by the same instrument Preaching God restored the beauty of the Church when it was necessary she should be reformed it was the assiduous and learned Preaching of those whom God chose for his Ministers in that work that wrought the Advantages and perswaded those Truths which are the enamel and beauty of our Churches And because by the same means all things are preserved by which they are produc'd it cannot but be certain that the present State of the Church requires a greater care and prudence in this Ministry than ever especially since by Preaching some endeavour to supplant Preaching and by intercepting the fruits of the flocks to dishearten the shepheards from their Attendances The same Author Of Zeal p. 185. ANy zeal is proper for Religion but the zeal of the Sword and the zeal of anger this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitterness of zeal and it is a certain temptation to every man against his duty for if the Sword turns Preacher and dictates Propositions by Empire instead of Arguments and engraves them in mens hearts with a Ponyard that it shall be death to believe what I innocently and ignorantly am perswaded of it must needs be unsafe to try the Spirits to try all things to make enquiry And yet without this liberty no man can justify himself before God or man nor confidently say that his Religion is best since he cannot without a final danger make himself able to give a right sentence and to follow that which he finds to be the best This may ruin Souls by making Hypocrits or careless and complyant against conscience or without it but it doth not save Souls though peradventure it should force them to a good opinion This is inordination of zeal For Christ by reptoving St. Peter drawing his Sword even in the cause of Christ for his sacred and yet injur'd person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophilact teaches us not to use the Sword though in the cause of God or for God himself because he will secure his own interest only let him be served as himself is pleased to command and it is like Moses passion it throws the Tables of the Law out of our hands and breaks them in pieces out of indignation to see them broken This is the zeal that is now in fashion and hath almost spoiled Religigion Men like the zealots of the Jews cry up their Sect and in it their Interest they affect Disciples and fight against the Opponents And we shall find in Scripture that when the Apostles began to Preach the meekness of the Christian institution salvation and promises charity and humility there was a zeal set â—o against them The Apostles were zealous for the Gospel The Jews were zealous for the Law And see what different effect these two zeals did produce The zeal of the Law came to this They stirred up the City they made tumults they sent parties of Souldiers to silence and to imprison the Preachers c. But the zeal of the Apostles was this They Preached publickly and privatly they prayed for all men they wept to God for the hardness of mens hearts they became all things to all men c. They endured every man and wronged no man They would do any good thing and suffer any evill if they had but hopes to prevail upon a Soul They perswaded men meekly they entreated them humbly they convinced them powerfully they watched for their good but medled not with their interest c. L. Hatton in the Preface to his Psalter Of Union HE that is ready to joyn with all the societies of Christians in the world in those things which are certainly true just and pious gives great probation that he hath at least animum Catholicum no Schismatical Soul because he would actually communicate with all Christendome if bona fides in falso articulo sincere perswasion be it true or false did not disoblige him since he clearly distinguishes persons from things and in all good things communicates with persons bad enough in others This is the Communion of Charity and when the Communion of belief is interrupted by misperswasion on one side and too much confidence and want of Charity on the other the erring party hath humane infirmity to excuse him but the uncharitable nothing at all This therefore is the best and surest way because we are all apt to be deceived to be sincere in our disquisitions modest in our determinations charitable in our censures and apt to communicate in things of evident truth and confessed holiness Since all Christians of any publick confession and Government that is all particular and national Churches agree in the matter of prayers and the great object God in the mystery of the Trinity if the Church of Rome would make her Addresses to God only through Jesus Christ our Lord and leave the Saints in the Calendar without drawing them into her Offices which they might do without any prejudice to the sutes they ask unless Christ's intercession without their conjuncture were imperfect that we might all once pray together we might hope for the blessings of Peace and Charity to be upon us all Hieronymus Zanchius in Confess Cap. 24. 19. De Ecclesia NOn enim ab Ecclesia Romana simpliciter in omnibus defecimus sed in illis duntaxat rebus in quibus ipsa defecit ab Apostolica atque adeo à seipsa veteri pura Ecclesia neque alio dâ—scessimus animo quà m ut si correcta ad priorem Ecclesiae formam redeat nos quoque ad illam revertamur communionem cum illa in suis porrâ— coetibus habeamus Quod ut tandem fiat toto animo Dominum Jesum precamur Quid enim pâ—o cuique optatius quam ut ubi per Baptismum renati sumus ibi etiam in finem usque vivamus modo in Domino Ego H. Z. cum tota mea familia testatum hoc volo toti Ecclesiae Christi in omnem aeternitatem Huic pii viri sententiae libenter subscribit C. B. Idem in observat ad Cap. 5. ATtque haec de patrum autoritate à quibus nisi manifestissimis rationibus cogar me pro mea tenera conscientia vel in dogmatibus vel
〈◊〉 judge themselves superseded from thar duty Yet this also with this limitation that if all other do appear to neglect that performance then it must devolve to me again and as far as concerns that condition become my duty if all the other conditions do concur with it 4. If I have any probable ground of hope that he will be reformd or betterd by my Correption whereas on the other side if there be no such hope but rather that he will he provoked inflamed and grow worse I am not then bound to contribute thus to his deeper condemnation 5. That the matter of the sin be of some weight and again that it were done upon advice and deliberation not out of surreption sudden motion or imperfect consent And lastly if there be not hope of springing some happier opportunity for this performance at some other time which may make it prudent and charitable to defer it till then The concurrence of these conditions is that which makes the exercise of this duty necessary and neglect a sin and the concurrence of at least so many of them as may give me hope of the designed success that unto which the first mention of it by Christ was ordered to save that which was lost the reforming any lapst trespasser lays it upon me as a most excellent work of Christian mercy the usefulness of which to my poor brother is able to commend it to every Christians practice though there were no obligation or precept lying on him Read the whole Treatise The same Author in his preface to Of binding and loosing THe Lord grant us unprejudicate honest hearts to judge uprightly and every one of us that meekness and quietness of spirit to think some others may possibly discern betwixt good and evill as well as our selves and when that prayer is once heard I shall then suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath given Themistocles the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preheminence over his fellowes in the judgment of all posterity viz. that every man named him next after himself will certainly end the present controversy A moderate Episcopacy with a standing assistant Presbytery and every of these assigned his full task and province of employment also being the only fourth which as it will certainly satisfy the desires of those whose pretensions are regular and moderate so will it appear to be that which all other parties can best tolerate and which next himself both Presbyterian and Independent and Erastian will make no question to chuse and prefer before any of the other pretenders The severall excellencies of the other three by which they set themselves out amiable and desirable to admirers or followers the Presbyterians sharpness and severity against all ignorance and sin the Independents zeal against mixt Congregations and the Erastians care that the civill power may not be intrencht on and that they that might receive benefit by the word and Sacraments should by no means be interdicted the use of them may all and each of them be found at least as in mixture refracted and compounded in this fourth The same Author in his Considerations concerning Church-govern-ment p. 11. THe restoring Episcopacy to its due burthen as well as reputation were a care worthy of Reformers and it is so far from my desire that any such care should be spared that it is now my publick solemn Petition both to God and Man that the power of the Keys and the exercise of that power the due use of Confirmation and previous to that Examination and tryall of youth a strict search into the manners and tempers and sufficiencies of those that are to be admitted into Holy Orders and to be licentiate for publick Preachers the Visitation of each Parish in each Diocese and the exercise of Church Discipline upon all offenders together with painful mature and sober Preaching and Catechizing studies of all kinds and parts of Theological learning Languages Controversies Wrirings of the Schools and Casuists c. be so far taken into consideration by our Law-makers and so far considered in the collating of Church-preferments and Dignities so much of duty required of Clergy-men and so little left arbitrary or at large that every Church-preferment in this Kingdom may have such a due burthen annexed to it that no ignorant person should be able no lazy or luxurious person willing or forward to undergo it And if this might be thus designed I should then resolve that the setling and continuing of this Government would prove the common Interest of All and only the burthen of those few that have those painful offices assigned to them c. D. Davenant Determin 42. p. 189. SIt igitur hoc fixum stabilitum inter multos Presbyteros qui in una aliqua Civitate Verbum Sacramenta administrabant fuisse unum ab ipsis Apostolis praepositum caeteris singulari quadam dignitate ac potestate munitum Hisce Episcopis Apostolorum autoritate sic stabilitis Constat perpetua serie Successores fuisse subrogatos in iisdem Civitatibus novos etiam ad idem exemplar quando Ecclesiae sic visum fuit in aliis Civitatibus Constitutos Jo. Calvinus Protectori Angliae QUod ad formulam precum rituum Ecclesiasticorum valde probo ut certa illa extet à qua pastoribus discedere in functione sua non liceat tam ut consulatur quorundam simplicitati imperitiae quam ut certius ita constet omnium inter se Ecclesiarum consensus postremo etiam ut obviam eatur desultoriae quorundam levitati qui novationes quasdam affectant uti eo pertinere Catechismum ipsum ante ostendi Sic igitur statum esse Catechismum oportet statam Sacramentorum administrationem publicam item precum formulam Doctor Gauden to the Reader of his Apology BUt if the Sins of this Nation and the decrees of Divine Justice do indeed hasten an utter overthrow here of the Reformed Ministry and the Reformed Religion If Ministers of the antient Ordination lawful heirs of the true Apostolical Succession are therefore accounted as Sheep for the slaughter because they are better fed and better bred than others of leaner Souls and meaner Spirits If they are therefore to the men of this world as a favour of death unto death because they hold forth the word of Truth and Life to the just reproach of a lying dying and self-destroying Generation If we must at last perish and fall with our whole function and Fraternity after all our Studies charges labours and sufferings yet it is fit some of us and the more the better lest our silence may argue guilt give the world both at present and in after Ages some Account Why and How in so learned valiant wise and Religious a Nation as this of England hath been c. Of the Church of England I Cannot but take notice of the style that some Romanists have in these last years chosen to make use of calling us The late Church