A SERMON Preached before the CONVOCATION OF THE Bishops and Clergy OF THE Province of Canterbury at Westminster, Novemb. the 18 th'. 1689. By WILLIAM BEVERIDGE, Archdeacon of Colchester.  
Printed in Latin By the Bishop's Command.  
Made English by J. G. a Member of the Church of England.  Let ancient Customs still take place. Syn. Nic. Can. 6. 
Licenced and Entered.  
London, Printed for N. R. and J. Bullord at the Old Black Bear in St. Paul's Churchyard, 1689.   

Dr. BEVERIDGE's SERMON Before the CONVOCATION ENGLISHED.   

TO THE AUTHOR.  
Reverend Sir,  
PERUSING your Learned Discourse, lately Preached before the Sacred Synod, and finding in it such admirable Matter, so harmoniously handled, and so suitable to this present Age, wherein the best Church, and Religion in the World would be in great danger of being Crucified, like their blessed Author, were they not maintained, and defended by such Props, as You, I thought 'twould not be amiss to render it into English for the benefit of those, who understand not the Latin Tongue, and being well assured, 'twould be very acceptable to the English Reader, as coming from You, whose known Candour, and Sweetness of temper (I doubt not) will pardon my presumption in this Attempt, which I fear, has not escaped the too common fate of all such sublime, and excellent Subjects, which is, to be fouled, and sullied by ill Version. However such as it is, it's humbly presented by him, who is  
SIR, Your most devoted Servant, J. G.   

A SERMON Before the CONVOCATION, etc.  1 Cor. XI. 16. But if any Man seem to be contentious, we have no such custom, neither the Churches of God. 
WITH what, and how great Controversies the Church of England now a-days is exercised, and with how potent, and likewise malicious Enemies surrounded, we all indeed see and grievously resent; but no wonder, considering we are well assured, that this has been almost the constant, and perpetual fate of Christ's Church, wheresoever constituted. For if we peruse all the Ecclesiastic Histories, derived down to us from the very times of the Apostles, we shall find no Age, wherein the Catholic Church has not been molested, either by Heretics, or Schismatics, or both together. That is to say, Tares are sown by the Enemy near the Wheat in the Lord's ground, and they'll grow together till the harvest. But truly such is the love of our God to his Ground, such the benevolence of the Almighty towards his Church, that he'll ne'er permit the Wheat to be suffocated by the Tares, the Evangelical Doctrine by Heresy, and Discipline by Schism. And therefore we have no reason to fear our Church's sustaining so many Assaults of its Adversaries, seeing 'tis buoyed up by an omnipotent God, as a pure, and sound Member of his Universal Church. But truly the purer, and sounder our Church is, and therefore more acceptable to God, the more, and fiercer Enemies it has among Men, who from one side to t'other set themselves wholly against it, and if they can't destroy, at least Endeavour to disturb it. For on the one hand Popish Priests, on the other Sectaries traduce, slander, and wound it in their words, and actions; they try all ways to obtrude their new Fangles and Ceremonies on us, and that so they may either utterly pull down, or corrupt our Church.  
But we in the mean while relying on Divine assistance, fly to God alone, daily beseeching him in the name of his only begotten Son, that he would vouchsafe to defend, and maintain a Church of his own making. And he has been so propicious to our Prayers, contrary to our Deserts, in wonderfully delivering Us at least from one sort of our Adversaries, to wit, the Popish Recusants, and has given us reason to hope, that they'll ne'er be capacitated again to molest our Church.  
But even now one part remains, who though seemingly of the same Faith, and Doctrine, yet being seduced either by Ignorance, or Error, or peradventure some scruple of Conscience, allege I know not what crimes against the Discipline, and Rites of our Church, and for that reason refuse Communion with us in God's Worship. And 'tis strange, how great mischiefs may arise from this apparently small beginning? For hence it is that Altars are erected against Altars; hence proceed Factious Tumults, and Mutual Hatreds among Brethren; hence 'tis that God's Worship is neglected, and the very Sacraments, one being thrust into corners, the other seldom celebrated; hence it is, I am amazed to speak, that impious words are rashly spoken against God, and against all Religion, as if it rather did afford matter for Discord, than Peace; hence lastly those popular calamities, which threaten both Church, and State, and thereupon perpetually disquiet both.  
Now that some remedy at length may be opportunely applied even to these diseases, His most Serene Majesty has been pleased, doubtless by Divine inspiration, to assemble the Bishops, and whole Clergy of this Kingdom, that they may consult by what methods these pernicious differences may at last be so composed, our Church losing nothing of its Purity, and Glory, nothing of its Authority, and Right, that they who descent from us, may be reduced to our Holy Communion, or at least remain for ever destitute of all reasons, I don't say just, which they never had, but of all specious colours, which hitherto they have pretended for their Separation.  
I confess, that this is a great, and very difficult undertaking, but as pious as necessary, and therefore worthy of the utmost endeavours of our Clergy. And how great soever the Labour and Work may seem, although not less than to strive against the Stream, yet we must not despair, if so that God be present, and influence our undertake? And indeed we have so ofteen experienced his singular Providence in defending our Church, that we have no reason to doubt, but that He will be present and propitious to our Importunities for it; whilst all things are directed according to His Divine Will revealed to us in Holy Writ: Which both we and our Dissenting Brethren hold to be the Supreme Rule, whereby all Ecclesiastical Controversies are to be judged.  
Now if we consult these Sacred Oracles, we shall find all things in them necessary for the obtaining Eternal Salvation. But not so many things touching the external Polity of the Church, much less particular Rites necessarily requisite for it: For truly God has left these to be used in every particular Church, according to those general Rules he has delivered in the Holy Scriptures for that purpose: Such are, Let all things be done decently, and in order; Let all things be done for Edification: And others of the like nature, with which the usual Rites of our Church exactly agree. But what if a Contention should arise between two Provincial Churches, or between divers Members of the same Province concerning any Ceremony, have we no Precept nor Example in the Holy Scriptures to stifle it? 'Tis true, we have an Example, which should indeed have the force of a Precept, in as much as 'tis prescribed by the Holy Spirit of God; and upon this account committed to Sacred Writ, that it might be observed by all. But lest I should seem to speak this for nothing, I think 'twill not be amiss to explain briefly that of the Apostle, which we just now cited; especially since nothing can be of greater use, and more necessary to be observed in all such Controversies as are to be decided by this Sacred Synod.  
Therefore in the first place you are to take notice, That there were among the Disturbers of the Corinthian Church newly settled, those who held it decent for Men to be conversant in Public Meetings, with their Heads covered, but Women uncovered: Now the Apostle in this Chapter, from the First to the Sixteenth Verse, copiously reasons against this Custom, which some at that time began to introduce; and shows that the contrary aught to be observed every where. He argues first from Divine Testimony, not indeed directly, but by implication, for as much as it appears from the Word of God, that Man is the Image and Glory of God, and the Head of the Woman, but the Woman the Glory of the Man, made of Him and for Him. The Apostle largely handles this Argument to the Twelfth Verse, and then takes another from the Law of Nature, and the common Customs of Men. Judge in yourselves says he, is it comely that a Woman pray unto God uncovered? Doth not even nature itself teach you? etc.  
But in the last place, he produces his clearest Argument comprised in these words, But if any Man seem to be contentious, we have no such custom, neither the Churches of God.  
Which is the same as if he had said, But if any Man is so contentious, as notwithstanding these Reasons, still to contend, that 'tis lawful for a Man even covered, but a Woman uncovered, publicly to pray unto God; yet there's one Argument behind, by which both he and all Christians must of necessity confess themselves convicted, which is this, That we have no such custom, neither the Churches of God: Now amongst us and all other Churches, the quite contrary Custom hath obtained, whereby Men are taught to uncover, but Women to cover their Heads when they join in the Service of God.  
I know that these words of the Apostle are interpreted a little otherwise by some: as if he affirmed thus, (viz.) That neither they nor the Churches of God have such a Custom, to contend about Matters of this nature. But besides that, admitting this Exposition, the Apostle would contradict himself, because in this very place he sharply disputes with the Corinthians: Again, if we should grant, that the Words may be thus expounded, it equally makes for our side; because 'tis evident, even from this very sense of the words, as well as the other, which is the true and genuine, and so conspicuous and manifest, that it requires no further explication, that the Apostle disputing concerning an Ecclesiastic Ceremony with the Corinthian Church, appeals to the Custom of the other Churches of God. Nevertheless, this one thing we may note, That these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are read in some Greek Manuscripts in the singular Number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Syrian Interpreter has it: Which are also the words of the Vulgar Latin Version; and the same is to be seen in St. Cyprian, and other Latin Fathers. But the sense is all one. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the plural, though indefinitely put, signify all the Churches of which the Universal consists. Therefore both ways, recourse is had here to the Universal Church, and the Argument is drawn from her Custom. For this reason St. Theodoret says of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Argument is sufficient to confute even the most contentious; For the Apostle shows, That not only he, but all the Churches of God think the same: So that he that acts contrary, opposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Universal Church, as Theophylact, and before him St. Chrysostom, comments upon the place.  
These Words of the Apostle being thus concisely explained, fore-shew a plain and safe way to us by which we may proceed in the determination of all such Cases. But if any Rite used by some Provincial Church, is controverted, we must make a diligent Enquiry into the Sentiments of all other Churches, and see whether the same has been approved by them. For the illustration whereof, we must observe, That in all Ages even from our Saviour's Passion, several Provincial Churches have been constituted in the greatest part of the World; which all together make that one Church, which we therefore commonly call Catholic or Universal. Which doubtless, must be computed from all the Churches, not only those that exist at one and the same point of time, but that ever had a being.  
Moreover, all these in all Ages, and at all times, have agreed with the Church in necessary Articles of Faith. Now as to the Rites, they have been partly proper, and peculiar to particular Churches, partly common to all. Rites that are proper to one or two Churches, may be abrogated, or retained by the same, or admitted by others at pleasure. For they put on the nature of things indifferent, and therefore are of no force, unless what they received from that Church by whose Authority they are established. But Rites that have been always common to the Universal Church, that is, to all Churches throughout all Ages, or which is all one, to the greatest part of them, the very same aught still to be observed by every particular Church. For neither is it in the power of every particular Church, either to reject Rites when observed, or observe them when rejected by the Universal Church. If any of these shall do either of the two, 'tis Schismatical, disjoining itself from the Body of Christ, at least in that particular. But that every Church may be rightly constituted, so as to be made a sound Member of the Catholic, 'tis absolutely necessary for her to conform herself to that in all things, as long as it may be done, and religiously embrace her Discipline and Rites, as well as her Doctrine. Which, lest I may seem to speak without reason, I'll confirm with the following Arguments.  
These very Words of my Text supply us with one. For certainly the Corinthian was a Provincial Church, into which some endeavoured to bring new Rites. The Apostle being ascertained of this, disputes against it in this place; and proves that that Church could by no means admit of it. And his last and chief Argument he draws from the Custom of the Universal Church, as we observed before: Forasmuch as all other Churches should have no such, but a quite contrary Custom. But if any man, says he, seem to be contentious, we have no such custom; neither the Churches of God. From which words I thus argue:  
What's contrary to the received Custom of all the Churches, ought not to be admitted by the Corinthian.  
But this is contrary to the received Custom of all the Churches.  
Ergo.  
Now if the Church of Corinth, was not obliged to accommodate herself to, and observe the Rites of all the other Churches, this Argument of the Apostle would be of no weight. For by this supposition, that Church might have admitted that Rite, notwithstanding 'twas contrary to a Custom Universally received: And therefore the major proposition would be false. But undoubtedly the Apostle argued rightly, being divinely inspired when he penned these Words: Which is a cogent reason, because he could not deceive by the Argument, nor be deceived in the manner of arguing. And therefore a principal reason obliges every such Provincial Church, as the Corinthian was, diligently to observe the Rites of the Universal. For if any neglect the observance of them, he is by this infallible Argument, convinced of a grievous Error and Schism. Neither is it possible for him to defend himself by any Pretence: since God himself dictated this Argument to the Apostle, and from thence it necessarily follows, That 'tis the Will of God that every Provincial Church should conform to the Universal: And also that we always use this way of arguing which he has taught us, to determine all Controversies of the like nature.  
Moreover, the same appears from the very nature and notion of a Church: For the Church generally so called, is a vast Society, or Congregation of Men professing the Christian Faith in all parts of the World: Whereof all Provincial Churches are so many Parts or Members. Now in all such Societies every Part ought to agree with its whole: And consequently the lesser with the greater.  
Reason tells us this; The Law of nature commands it; and the Universal consent of Mankind judges it necessary. So that, if any thing enacted by the greater, obliges the remaining part, much more what is ordained by the greatest part of each Society; which it ought to observe if it would continue a member, and enjoy the Privileges of the same Society. Which rule, since it prevails in all manner of Societies, ought much more in the Church; which of all things should be the most Regular.  
Accordingly Christ himself is the head of this Church, called Universal, who equally diffuses his Spirit through all its parts. The Apostle in the Epistle to the Ephesians, and elsewhere in many places explains this idea, or notion of the Church. Seeing therefore the Spirit of Christ himself is diffused through all the Members of this Body; and both guides, and governs them, whatsoever is performed by these Members let it be (as it ought) ascribed to his Holy Spirit. For althô each Member is able, perhaps to suffer some humane affliction, which yet all have done conjointly at all times, it could scarcely proceed from any thing less than a common (if I may so say) Principle of all things, namely, the Spirit of God which generally actuates all things. And therefore it can't but be necessary to be still observed (as much as may be) by every Member.  
The next Argument on this occasion is fetched from the Apostolical Institution of all such Rites, which are observed by the Universal Church. For whatsoever the Apostles in the first institution of the Churches delivered for their observation, is undoubtedly necessary to their legitimate constitution. For otherwise they must have appointed something superfluous, which can't be alleged against the Apostles, considering that they have instituted nothing in the Church, but what was enjoined them by Heaven.  
Which since all Christians believe, they agree in nothing more, than that the Apostolical Institution of the Churches is a Rule, and Measure, according to which every present Church is to be modelled. So that no Constitution of any Church can be accounted Legitimate, unless it be consonant thereto. Now this being granted, it follows that no particular Church is lawfully constituted, unless it observes all the Rites of the Universal. For whatsoever she hath observed in all ages, must be of Apostolical Institution. For how is it possible for any one to imagine, that all the Churches dispersed over the face of the Earth should every where use the same modes, unless they received them together with their Faith by Apostolic Tradition?  
'Tis very clear, that the Apostles went about almost all Parts, and appointed Churches, where ever they came: 'Tis clear that they were conducted by the same Spirit: And lastly 'tis clear, that they endeavoured Uniformity in all Churches. And therefore 'tis no wonder, if they have every where ordained the same Rites: 'Twould have rather been a wonder, if they had done otherwise. Now if such general Rites were not by Apostolic appointment, how could they every where come into Chucrhes so far distant from each others? Could they from General Councils? For that indeed remains to be spoken to. For they must of necessity either be ordained by the Apostles, or by Ecumenical Councils, as Saint Augustin observes in his Epistle to Januarius, wherein he says, We preserve things not written, but delivered, which are indeed observed all the World over; whereby we may understand, that things recommended, and decreed either by the Apostles, or General Councils, (whose authority the Church venerates) are retained. Now we in this place speak only of such Rites, as were observed by the Universal Church before General Councils had their being, and which for this reason could not be instituted by them. It remains therefore, that we attribute them only to Apostolical Institution, according to that common rule of the same Learned Father, who says, That the Universal Church holds not what's instituted by Councils, but always retained, which being delivered only by Apostolical Authority, is truly believed.  
Therefore since 'tis necessary to legitimate the Constitution of every Church, that the Rites instituted by the Apostles be retained: And since all the Rites of the Universal are appointed by the Apostles themselves, none can doubt, but that the observing the same is necessarily required to the Legal Constitution of every particular Church.  
And this indeed is not my private Opinion, but is, and ever was the common Sentiment of all Christians, especially the Primitive. This appears from hence, that in times past, if any Controversy arose concerning any Ecclesiastical Rite, which some peculiar Church had received, 'twas always customary to inquire into the Practice of the Universal; and her constant usage touching that Rite, and afterwards to give in their Verdict. Examples are very obvious, how ever I'll choose one for the present. The Primitive Church, you all know, was long perplexed with a grievous Contention concerning the time of the celebration of the Passover. For the Church of Asia contended with the Jews, that 'twas to be celebrated on the fourteenth day after the appearance of the Moon, let it fall on whatsoever Holiday of the Week it would. Now all other Churches were wont to fast, and celebrate that Feast only on the day of our Lord's Resurrection. This controversy continued for many Years, till at length 'twas complained of in the general Council held at Nice. Where 'twas proved, that all other Churches, except that of Asia, used to celebrate that Feast on the Lord's day, and for that reason all the Fathers, that were present at that Synod, thought it fit, and reasonable, for the Asian Church to celebrate it on the same day: As the great Emperor, Constantine, expressly asserts in an Epistle to the Churches by whose command that Synod was summoned. From whence it appears that the Nicene Fathers used the same arguments against the Asian Church, that the Apostle does against the Corinthian, which he deduces from the Custom of all the other Churches. Also St. Cyprian has the same against Novatian, and St. Augustin against the Donatists: But Epiphanius brings it against all Heretics, and likewise Schismatics, condemning them all of Heresy, that either in Doctrine or Discipline Apostatise from the Universal Church. I might seem too prolix, and tedious, if I should but point out all the Councils, and Fathers, that have used this argument; and therefore our Proposition may well be inferred from them. For this Argument, which the Catholic Church has always used, takes for granted, that 'tis at lest just, and rational, that all her rites should be every where retained.  
Upon which account we have more largely prosecuted this subject, because hereby we may the better, when occasion serves, repress all the adversaries of our Church; even the Romanists themselves, who assuming the Name of Catholics, do insolently Glory in it. For the Romish Church whose Faith, and Customs all Papists are solemnly engaged to maintain, hath invented so many new Tenets, and lately innovated so many superstitious Ceremonies, either rejected, or unknown to the Universal, and is at this day so imperious in her commands, that she only deserves the name of a most corrupted, much less Catholic Church. For she has nothing common with the Catholic, nothing with all other Churches, but rather all things Dissentaneous, and Repugnant, excepting, wherein she agrees with ours.  
But omitting these things, as not pertinent to this place, let's rather advance those things which we have hitherto discoursed, that we may the better accomplish the Business in hand.  
Now then 'tis apparent from what we have already premised, how expedient it is, that Ancient Rites and Manners observed hitherto by the Universal, that the same should also now be observed by every particular Church. Just so 'tis even in Bodies Politic. As for instance, in this very Kingdom there are divers Corporations, Burroughs, and other inferior Fraternities, all which are impower'd to give Laws to themselves, and to their Members; Provided always, they neither do, nor enact any thing Contrary to the Statutes of this Realm, or (as we say) to the Common Law, or any ancient Custom, that has been introduced, and received in this Kingdom time out of mind, and so has obtained the force of a Law. Almost after the same manner 'tis with the Universal Church, which is the Kingdom of Christ. For this has its Decrees written in the Word of God, and also has as it were a Common Law consisting of some certain Rites. Which tho' they be not expressly, and in just so many words, commanded in the said Decrees, yet are so adapted (if I may so say) to the general design and purport of them, and so useful for the Propagation, and Establishment of that Religion, which is instituted there, that they have been observed at all times, and every where throughout the whole Christian World, and for that reason are still to be observed by all Churches, that are desirous of holding a firm Union, and Communion with the Universal. For if any Church shall abolish any one of these Rites, or constitute any thing contrary to them, the same will thereby be deprived of that Custom, which all the other Churches of God enjoy. Which thing indeed the Apostle charges the Corinthians with as a fault. And deservedly too. Because it can't possibly be deemed a lesser Crime to disannul the common Rites of the Universal Church, than to violate the Common Law of the Realm. That this is great, 'tis generally acknowledged, and some to their own Cost have found it so. But perhaps some will judge me guilty of a fault, in pleading hitherto for Rites, and not showing what they are, or how to know them. But truly this done't belong to me, who have hitherto designed nothing more, than to demonstrate, how just, and equitable it is, that (for instance) our, or any other Provincial Church, should religiously observe all such Rites, which, 'tis certain, all other Churches have observed: Now what peculiar Rites ought to be ranked here, and from whence that appears, I leave undecided to your Judgements. Perchance some of them will be debated here before you: For that reason I've forbore mentioning the least of them in this place, for fear I should seem to anticipate your more discerning Judgements in these Affairs. But there are some general Institutions of the Universal Church, which (if I mistake not) are indisputable, and yet seem momentous to the determining such cases as will be laid open, in this Sacred Synod: Therefore I can't quite pass them by, lest I should seem to fall short of performing the duty laid on me.  
First, Therefore all the Churches of God have this Custom, and always had, that in whatsoever Province they are placed, the Bishops, and Pastors of that Province, as often as occasion requires, and opportunity permits may summon Synods or Conventions to deliberate, and consult about affairs relating to the Church in the same Province. Which Synods therefore are called Convocations, or Provincial Councils. This sufficiently appears from those huge and numerous volumes of Councils, in which you may see several such like Councils held in all Ages, and all Provinces over the whole Christian world. And far more, doubtless, are celebrated, that are neither extant there, nor in any other place at present. Which, I thought fit to note here, that any one may plainly see, that this our Synodical Convocation is no Innovation. Because nothing was ever more usual in all the Churches of God than the celebration of such Provincial Councils.  
Add to this, that all Churches every where so Synodically congregated, were always used to create such Canons, or Ecclesiastic Laws, as they judged to be Expedient for the better administration of the public Worship of God, his Word and Sacraments, and the Discipline of the whole Church. This also abundantly appears from the said Acts of Councils: In which there are divers Canons set forth by every Provincial Church, as proper, and peculiar to itself. For tho' all the common Churches of God have scrupulously retained the rites of the Universal; yet they were always forced to add others to the Canons of the Church, that were adapted to the form and modes of that Kingdom or Province wherein each Church was situated: Otherwise it were almost impossible for any Provincial or National Church to subsist long in Peace. From hence also a common Custom has obtained in all the Churches of God, when all such Canons, and Laws are Constituted, to have regard not only to the well-being of any private member, but also to the Peace, and Tranquillity of the whole Church. And indeed many things are necessary to the procuring this that are not to our obtaining everlasting felicity. For which reason almost all the Canons, published hitherto by Provincial, or General Councils are instituted only for such things, that make for the external Discipline, and Peace of the Church. And hence 'tis also, that never any Church was extant, which did not register several things amongst their Laws, not against, but besides those things, which are contained in holy Writ. Which is so clear, and perspicuous, that I can't enough wonder, how any one can doubt of the truth thereof.  
Besides 'tis customary in all the Churches of God to ratify such Canons, as they make, with Ecclesiastic Penances, to prevent impunity, when they are violated. This likewise appears from the Canons of all the Councils, upon which a man can scarce cast his eye, but presently at the first sight see Suspension, or Deposition, Anathema, or Excommunication against Laymen, if they shall act otherwise. For neither has the Church ever esteemed those worthy of the Sacred Ministry, nor these of her Communion, who refuse to obey Laws written as well for theirs, as its own advantage.  
Further 'tis evident out of the aforesaid Collection of Councils, that all the Churches of God were wont so to frame, and temper these Laws, which they thought necessary for themselves, that they might be advantageous to, and edifying of the whole Community, and as much as possible, inoffensive. I said, as much as possible, by reason their ignorance is such, that they scarce are sensible of any thing: Such is the perverseness of others, that they wrest all to the worst sense. And truly 'tis hardly possible for any Civil Law, much less Ecclesiastical, to be so made, as to be approved by all. Therefore there's no reason, that the Church should be solicitous for this sort of men, unless perhaps, that they may be better taught in discipline and manners by the force of the Laws. Again, others there are, who endeavour to serve God piously, and devoutly, and to direct their lives according to his Commands, and yet are of so weak, and Scrupulous a Conscience, that nothing almost can be done, that does not prove offensive to them, and that too (as we should charitably believe) not from an obstinacy of will, or stiff inclination to any Faction; but from some pious, tho' groundless fear, lest it should be displeasing to God. And truly these men are to be taken into consideration before Laws are confirmed, especially Ecclesiastic, lest, instead of eradicating old Scruples, we should implant new ones in their minds. And that also, whether they, who are thus troubled in conscience, wait on God's Altar together with the Church, or separately from it. For both are to be taken care of; these, that they may persevere in the Communion of our Church, the other, that they may be brought back to it. And certainly this is a work, and labour, deserving the cares and studies of us all. Which nevertheless is to be so enterprised that nothing, for their sakes, may be omitted, that shall redound to the Interest of the Church, nor admitted, that shall prove detrimental to the same. For neither reason nor the perpetual Custom of the Church suffers a part to be preferable to the whole.  
We may add further, That nothing has been more usual amongst the Churches of God, than to change Laws, that they've made, to abrogate ancient ones, and to substitute others, perhaps quite different, in their room, when a necessitous time requires it. None conversant in Ecclesiastic Histories can be ignorant of this. For you can find no Church throughout the World, that has all the same Laws now, which it formerly had. Doubtless, all such Laws of Provincial Churches, whereof we now speak, are constituted pro hic & nunc, (if I may be allowed to speak barbarously here) that is, with respect to time, and place. When these are changed, the Laws of Necessity must be changed for their accommodation to the present Customs of every Age and Place. But truly no Church ever did, or must do this without cogent Necessity. For every unnecessary alteration in Ecclesiastic Laws, stigmatizes the Church with inconstancy; and too much derogates from the Authority given it by our Blessed Saviour; it makes Profane Wretches call Religion into Question, whether or no it depends on the Will of Man? It sets several together by the ears; and keeps more still in a dubious expectation of some new attempt: It renders the minds of others doubtful, and uncertain what to do: It stirs up outrageous Tumults, often disturbing the Public Peace. Neither also is any one so Skilful in the disposal, and provision of things, as to be able to foresee by any Art, what, and how great Miseries may be arising even from the mutation of Laws incommodious. And therefore the changing of inveterate Laws for others, is at all times dangerous, unless such Necessity may compel, as is otherwise insuperable, and which is so manifest and apparent to the Eyes of all, that none may see a change, without seeing great Reason, and Necessity for it. Now if there be such a Necessity, all those Calamities will be averted, that generally attend on unnecessary change. Our Church will not lose a drachm of Honour or Esteem, that's due to her. For she, and her Authority will be the same. And all things will appear more peaceable, calm, fixed, and quiet in her, than if they had kept their former State. All the Churches of God are taught this by Experience: And for this reason they never Scruple to abdicate Laws of their own Constitution, and to Confirm new ones, as often as they see occasion.  
Now whether our Church be obliged by such a Necessity to alter any thing that's settled by her Laws, belongs to Wise Men, not me, to determine.  
This only I'll presume to say, that, if it be necessary, to bring back wand'ring Sheep to Christ's Fold, if necessary, to remove Scruples from the Consciences of weak Brethren: If necessary to extinguish Hatred, mitigate Anger, and reconcile all Differences, as far as possible about Religion: If necessary to restore Ecclesiastic Discipline to its pristine vigour: If necessary to defend, and maintain the best Church on Earth against the Efforts of Men, and Devils: I say, If any one thinks these necessary, certainly he must likewise think it necessary to admit of such Alterations as in his Opinion are most conducive to this purpose: Whilst only those things are changed, which our Church has constituted by her Authority, not those, which the Universal Church has Established by her Common Law. For all the Churches of God, and ours too, have always religiously forborn, (let the pretence be what it will) the least Alteration in these Laws. For to abolish, or reject what has been always, and every where observed, is not only to change an Ecclesiastic Rite, but also the Church itself, and render it different from all the Churches of God. Which yet never could, nor, I hope, ever will be said of our Church▪  
For truly such was the care, and diligence of our Reformers, (whose happy memory we can never sufficiently extol, and reverence) such their Piety and Religion, such their divinely inspired Prudence, that, thinking it as necessary to keep firm Communion with the Catholic, as to recede from the Roman Church, renouncing all her Superstitious Innovations, they themselves religiously preserved whatever had been approved by all the Churches of God; and so ordained it in our Church, the most illustrious Image and Resemblance of the Catholic. And hence 'tis that our Church has always been the envy of the Roman: But so great an honour to all the Reformed Churches, that I don't doubt, but that they would imitate her pious Examples, were it in their power: So that we must not impute it to them, but to the necessities of time, and place, that they are not in all things agreeable to us.  
Since therefore God has committed such a Church to our care; and since his Vicegerent here has now given us an opportunity to prosecute all things, that may tend to the peace, and advantage of his Church, let us employ all our powers and faculties for its accomplishment. Let us leave no means unattempted, to make all Englishmen to be of the Church of England. Let us endeavour all we can, to make her Faith, her Worship, and her Discipline, if possible, the wonder of the whole world, and she herself perpetual, by whose guidance we of this Kingdom may obtain everlasting Salvation through Christ, till his second coming. That all posterity may laud, and magnify our God for moving so religious a Prince to assemble this Sacred Synod, and assigning such a preparation for it to the advantage of this our Church. If this Convocation shall be so pleased, to whose disposal all things are left. But whilst we are considering of these things, we call to mind the ancient Customs observed by all God's Churches, in the calm and sedate Celebration of their Synods: And let ours take example by that. Let us throw off all prejudiced Opinions, presumptuous Suspicions, and litigious Contentions, which only confound and disturb such Sacred Councils. But let all be done with that agreement, and consent, as becomes Christians, Clergymen, and more especially all us of the Church of England, when we consult about the Establishment of her Peace. Whatsoever we do, let it be done by universal Approbation, That in this we may truly say with the Apostle, If any man seem to be contentious, we have no such custom, neither the Churches of God.  
But whatsoever pains we take for the good of our Church they'll avail not, unless adorned with good works: Wherefore most Reverend Fathers in Christ, and dearly beloved Brethren give me leave to beseech you in the name of Christ, so to comport yourselves, as Becomes Fathers, and Sons of so holy a Church: Let your light so shine before men, that they seeing your good works, may glorify your Father in Heaven? Let all see and admire the eminent Sanctity of the Church of England in producing men most holy. By this means we shall engage not only men, but God to be of our side. Who alone is able to defend, and for ever preserve a Church first of his own building, and then restoration, from all the Machinations of its enemies.  
Let God therefore arise, and his enemies be scattered. God grant that our Church may flourish and increase daily more and more. God grant that the Gates of Hell may ne'er prevail against it. Lastly God grant, that his most holy Spirit may guide this Sacred Synod assembled in his name, and lead them into all truth, that whatsoever they do, may end in the glory of God, the good and settlement of the Universal Church, and more especially, this of England, through our Lord Jesus Christ, to whom with the Father, and holy Spirit be ascribed all glory, and honour now and evermore, Amen.  
FINIS.