A DEFENSIVE VINDICATION OF THE Public Liturgy, Established Ceremonies, And settled Patrimony, OF THE CHURCH OF ENGLAND; Against Such as (putting themselves to an ill occupation) have unjustly impeached, or oppugned them.  
By A peaceable Son of the same Church, no way addicted to Novelty or innovation.  If any man lust to be contentious, we have no such custom, neither the Churches of God. 1 Cor. 11.16. Quarein praecisione vultis magnificare nomen domini? quare duos populos ex uno vultis facere? Why will you in a schismatical precisencs magnify the Name of God? Why will you make two divided nations, or people of one? 
London, Printed by J.R. for R.W. and are to be sold at the sign of the Kings-Armes in Paul's Churchyard. 1641.   

I FOr the public Liturgy of our Church, (which is the first thing I undertake to defend) some there be that except against it, because it is a set 
a The best stratagem that Satan hath, who knoweth his kingdom to be no way more shaken then by the public devoute prayers of God's Church, is by traducing the form and manner of them to bring them into contempt, and so to shake the force of all men's devotion towards them: from this forge hath proceeded a strange conceit, that to serve God with any set form of Common prayer is superstitious, Hooker lib. 5. eccles. polit. § 26.  prescribed Liturgy, but these men who mislike that any set form of Prayers should be imposed in the public Service of God, may do well to consider that God himself not only allowed, but prescribed set forms of Prayer to the Priests of the old Law, teaching them with what form of words they should bless his people, Numb. 6.23. and deprecate his Judgements, joel 2.17. Hosea 14.2. that our blessed Saviour in the new Testament, prescribed a form of prayer to his Apostles, as St. john the Baptist, his immediate forerunner had formerly done to his disciples, Luke 11.2. that the prayer which Moses pronounced at the removal, and resting of the Ark was a set form of Prayer, Numb. 10.35, 36. that all the Psalms of David are prayers, or praises of God in set forms, and words, answering the length and number of Music notes; that Saint Paul often used the same set form of prayer without variation, Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.3. Ephes. 1.2. and it is vain to think that a set form of prayer should not be as pleasing, and acceptable unto God, as that which is varied or that God should be so delighted with varying of words and phrases, that when we have the same suits and requests to make unto him daily: Yet we must alter our words and manner of ask, otherwise he will be displeased with our prayers: Surely our Saviour was of another mind, who best knew the mind of his heavenly Father, for though he had a better gift in praying than any man in the world, and could have varied his words better than any other; yet when he had the same suit to make unto his father, he used the same words divers times, saying once, again, and yet a third time, Father, if it be possible, let this Cup pass from me, Matth. 26.44.  
But, say these men, we cannot pray with the spirit, and use a set Form of Prayer: why not? There are but two acts of the spirit about prayer, the one of direction, to direct us how to pray, the other of assistance, to assist us in praying; and I hope those that use prescribed set Forms of Prayer, do pray by the direction of the spirit, as well as those that use conceived extemporary prayers, nay, we are bound to believe that the Spirit of God was rather with the 
b Carolus Magnus, I am sure was of this belief, who would permit no pravers to be used but those which were allowed by the Church orationes, quae abecc●sla probitae no● s●nt re●iciantur Microlog. de ●c●●es. observ. c●●. 5 & conc. Carthag 3. which decreed, Can 23. quascu●que sibi preces a'iquis deseribit non iis ●tatur, nisip●ius eas cum iastruct●oribus cont●l●rit, that what prayers soever a man framed for himself, he should first acquaint those that were wise and learned with them, before be presumed to use them, and the reason is given in the twelfth Canon of the Mil●vita● C●●●ell. N● forte aliquid c●ntra fidem v●l pe●●gno ●●●ia●, vel per minus stud●um sit com●ositum. Lest by a sudden extemporal effusion of prayer without good advice, and medication some expressions might slip from him, either through ignorance, or carelessness, which were not conson●●● to the faith of Christ's Church, no, no● beseeming the ●●fall Majesty of Almighty God.  Church, to direct her how to conceive, frame, and pen set Forms of Prayer for the behoof of all her children, than with those, who prefer their sudden undigested prayers, before the excellently conceived, and well digested Prayers, or Collects of the Church.  
And for the second, why may not the Spirit of God assist us in praying by set Forms of of Prayer, as well as in reading set Chapters and Lessons, or in singing set Psalms? Dic Quinti hunc colorem.  
Others there be, who allowing set Forms of Prayer, yet will by no means allow of ours; but therein they show themselves to be of a different judgement from the glorious Martyrs, and other holy Divines of our Church, who did highly approve of our Communion-book, 
c As it was then s●t forth by King Edw 6.  and were ready to maintain against all opposers, that it was in no thing repugnant, but in all things agreeable to the Word of God.  
Archbishop Cranmer. 
d Acts and Mon. fol. 1571.  offered (so he might have the assistance of Peter Martyr, and a few others) to make it evident, and to prove against all gainsayers, that were of a contrary opinion, That all things in our Communion-Book, were agreeable to the Word of God, correspondent to that which Christ and his Apostles delivered, and the Primitive Church observed. 
e Librum sacrorum quantum potui per interpretem cognovi, nec quicquam in illis deprchendi quod non sit ex verbo d●id sumptum aut saltem ci ●on adversetur commode acceptum Bu●. inter scrip. Auglic. p. 456.  Martin Bucer being entreated to give his judgement of our Service-Book, resolved upon mature deliberation, that there was nothing therein contained, which was not taken out of the Word of God, or at least, consonant to God's Word, being rightly understood, and not misinterpreted. Bishop Ridley in a Letter of his to Dr. Grindall (who was afterward Archbishop of Canterbury) writeth thus of the Service-book, The Church of England of late, saith he, hath the whole Service, all common and public Prayers ordained to be said, and heard in the Congregation, framed and fashioned to the true veins of holy Scripture: And when he understood from Dr. Grindall, who was then beyond Sea, how Mr. Knox took many cavilling exceptions at our Liturgy, to the great disturbance of the Church there; 
f The copy of the letter is extant in Dr Cowcls brief answer to Mr Burges, Reasons p. 69.  he wrote back unto him in this mild, yet passionate manner: Alas that our brother Knox cannot bear with our Book of Common-Prayer, in matters against which, although I grant a man of wit and learning may find to make some colourable exceptions: yet I suppose he cannot sound by the Word of God, disprove any thing in it. Bishop jewel in his Apology for the Church of England, professeth, 
g ●●el. Apol. pro cee●●sia. Angl. Accessimus quantum maxime potuimus, ad ceelesiam Apos●l●rum & v●tevum Catholicorum Episcoporum & Patrum, nec tan●um doctrinam nostram sed etiam Sacramenta, precumque publicarum formam ad corum r●us & instituta di●eximus.  That in our Doctrine, Discipline, and Service, we come as near as we could possibly, to the Apostolical Church, and ancient Catholic Bishops. M. Dering, in a book of his called, A spare restraint, makes this challenge to Mr. Harding, look, saith 
h Dering answer of Hardings, Epist. travel. fol. 5.  he, if any line be  in our Service, and take hold of your advantage; our Service is good and godly, every tittle grounded upon holy Scripture, and with what face dare you call it darkness? Lastly, Dr. Taylor was so in love with the Service-Book, that he 
i Acts and Mon●fol. 1385. I might add to these that at Frankford, when some exiles disliked our Service Book, and some of our Church ceremonies, other most reverend persons stood strongly for them, as Thomas Leaver, john Mullins, john Parkhurst, Lausence Humphrey, james Pilkington. Alexander Nowell, james Haddon, Edwin Sands, Ed●●●●d Grindall, etc. who being exiles at Frankford, wrote to the like exiles at Zurick, persuading them to stand to the death for defence of our Church service and ceremonies, and Master Fox was one of them that subscribed to the letter. Discourse of the troubles at Frankford, Fol. 16, 17, 22, 23. etc.  used it to his comfort all the time of his imprisonment, and at his Martyrdom, commended it, as the last token of his love, to his dear wife.  
And these men were in that age the Diamonds of the Church's ring, and many of them sealed the truth they held, not only with danger and exile, but with their blood: Yet now he is but a mean silly man in repute, that cannot spy much superstition, much Popish trash and idolatry in that godly book, which the holy Martyrs, and best learned men of our Church 
k And not only of our Church but s●me also of forregin Churches, as Alexander Alesius (a worthy Scotsman of great account and note) who much commends our Book of Common prayer, and the ordering of our Church according thereunto, calling it praeclarissimum & divinum factum, and he complaineth that any contentious minds should move any to mislike it, and saith, that the contention of brethren about this Book comes from the devil, who failing one way seeks another way to do mischief to the Church. Proem. before his translation of the Common-prayer Book in Script. Anglican. Bucer. fol. 373 375.  then living, did highly commend, and approve to be in all things agreeable to the Word of God, and to the most ancient and best reformed Liturgyes in all ages.  
Polycarps speech shall end this point, O Deus in quae tempora reservastinos? Oh God, for what times hast thou reserved us? wherein that Service of thine, which hath heretofore had the high approbation, applause and commendation of many learned Divines, and glorious Martyrs, is now in every Parish almost throughout the Kingdom, neglected, vilified, contemned, as popish and superstitious, by persons of mean quality, & meaner knowledge. I beseech those who have power in their hand to redress things amiss both in the Church and State, that they would not suffer this sacred Form of God's Service to be exposed any longer to the careless neglect, to the proud contempt and scorn of new-fangled, and misaffected persons, whose particular exceptions against it, or any passage in it, have received full, particular, abundant satisfaction, by the learned pens of 
l Many things our non-conformists say are ●●●ss●, many instances they give of things in our Common-prayer, not agreeable as they pretend with the Word of God. It hath in their eye too great affinity with the form of the Church of Rome, it differeth too much from that which Churches elsewhere reform allow and observe; it is not or dearly read nor gestured as beseemeth; attire disgraceth it; it requireth nothing to be done which a child may not lawfully do; it hath a number of short cuts or shred, which may be better called wishes, than prayers, it intermingleth prayings and readings, etc. it is too long, and by that means abridgeth preaching, it appointeth the people to say after the Minister, it spendeth time in singing, and in reading the Psalms by course from side to side, it useth the Lords-prayer too oft, the Song of Magnif. Beaedictus, and N●nc dimittis, it might very well spare, it hath the Litany, Creed of Athanasius, and Gloria Patri, which are supersluous, it craveth earthly things too much, some things it asketh unseasonably, as deliverance from thunder, and tempest when no danger is high. Some in too diffident manner, as that God would give us that which we for our unworthiness dare not ask. Some which ought not to be desired, as deliverance from sudden death, riddance from all adversity and the extent of ●aving mercy towards all men; all which exceptions Hooker answereth punctually and fully, and so as may give any intelligent and indicious Reader, abundant satisfaction, Lib 5. p 241, 242, etc.  Hooker, cowel, Hutton, Fisher, etc.  
TWO Now secondly for the Ceremonies, as they are used in our Church, howsoever some do take offence at them, yet they can give no just offence: for we put no merit, no matter of salvation, no worship of God in them; we use them not for exercises of piety, but only for 
m These ceremonies are retained for a discipline and order, which (upon just causes) may be altered and changed, and therefore are not to be esteemed equal with God's Law: in the Preface before the Book of Common-prayer. Vain then and ignorant is there doubt, that think our ceremonies are imposed as parts of God's proper worship.  order, and decency, according to that general Church Canon of the Apostles, wherein he prescribes that all things in the Church be done decently, and in order, 1 Cor. 14.40. which Apostolical Canon being a Canon of Canons, by which all Ecclesiastical Canons are to be 
n R●gnla est, ad quam omnia quae ad ex●ernam politiam spectant, exigere conveait. Calv. in Loc.  regulated and squared, calls for comeliness, and order in the Church, and requires that all outward duties of Gods public worship and service, be performed in the face of the Church, after a decent, comely, and orderly manner.  
Comeliness becomes all actions, but more especially religious actions, and is duly to be observed in all places, but chief in the Church, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the School of comeliness, as Clemens Romanus calls it, lib. 8. cap. 31.  
For the Church is God's House, the place of his special presence, and if men be careful in the presence chamber of an earthly King, to do nothing uncomely, or unbeseeming the respect which they own to so great a Majesty, much more ought we to be careful in the House of God, which is the presence Chamber of the King of Kings, to do nothing uncomely or unbeseeming so great, and sacred a Majesty.  
And as all things in the Church are to be done decently, or in a comely fashion, so are they to be done orderly, for where disorder is, there is tumult and confusion, but where order is, there is discipline and peace, 'tis S. Ambrose gloss upon the forecited Canon of the Apostle, by virtue of which Canon the Apostle gives power and authority to all Christian Churches to make orders, to ordain rites, and ceremonies for the more decent, and orderly performance of God's public service, and wills all who live under the Government of such particular Churches obediently to conform themselves to the orders of the Church wherein they live.  
First the former Rule or Canon prescribed by the Apostle, is (saith Pareus) of very great importance, Et universaliter ad ecclesiam pertinens, and doth universally concern all Christian Churches throughout the world, decorum enim & ordinem eorum arbitrio relinquit, for it leaves all matters of outward order, and decency in the Church, to the free disposal of Church Governors. When the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done, ritus externos in libertate nostra ideo reliquit, ne putaremus culeum dei illis inclusum, he leaves the ordering of all external or ceremonious rites in every particular Church to their free power, and determination, lest we should deem them essential parts of God's worship, and of absolute necessity to salvation, saith Calvin, in the judgement then both of Calvin and Pareus every Christian Church hath warrant from the forecited Apostolical Canon to ordain 
o These things the Lord left to the liberty of every Church pattly because they are not of the substance of his worship, but adjuncts only; partly because one form thereof cannot fit every Country, but must be varied, and applied to several nations and times, as shall be found most convenient thus teacheth S H●erome, E●ist. 28. concluding with this saying unaquaeque p●ovincia abundet in sensu suo, thus S. August. Epist. 86.118.119. and thus Zanchius (the great reformed Schooleman) Tom. 8. loc. 16. de tradit. ecclesiast. pag 821, etc.  external rites and ceremonies, and to make ecclesiastical Laws and Canons for the more decent and orderly performance of all religious duties in their public assemblies.  
That their is such a power left to each Church, and to Church Governors it is evident, for if every man might do what he list, and serve God at what time, in what place, after what manner he pleased, or according to his own humour and fancy; what other can be the issue, and sequel of such licentious, and unrestrained liberty, but infinite distraction, and disorderly confusion in the Church. For the preventing of which, we must of necessity grant, if we will be reasonable, that each Christian Church hath power to make laws, and to ordain rites for decency and order's sake, and to command, and force her children obediently to observe them.  
And their is not any reformed Church but is of this mind, they all with one consent hold this opinion, that it is not necessary ecclesiastical rites, and ceremonies should be in all places alike, but that they may be divers in divers Countries and Churches, so that nothing be ordained against God's Word, that this is the judgement of our Church is plain from the 34. Article, that all reformed Churches are of the same judgement with ours, M. Rogers in his explication of that Article makes it manifest by particular instances.  
And reflect your eyes back to the primitive times, and you shall find that even in those days every particular Church was allowed to have those orders, and ceremonies, which she in her wisdom thought most fitting, and convenient. So we read that some Churches used to receive the Sacrament thrice, others twice a week, others only upon the Lord's day, some Churches gave the Eucharist in the morning, some at even Aug. Epist, 118. ad jan. some Churches did dip the infant baptised thrice in the water, others but once only as Tertullian witnesseth, de Coron. milit. cap. 3. all which Churches notwithstanding the diversity of these, or the like ceremonies, were the true Churches of God, and held Union and Communion one with another, Dissonantia in his non sustulit consonantiam fidei, they knew that although the King's daughter were all glorious within, yet her clothing was wrought about with needle work of divers colours, by which needle work of divers colours, 
q Sit una si les universae, quae ●●iqu: dilatatul, ecclesiae tanquam intus in memmis, etiam si ipsa sidei unitas quibusd●m div●rsis obs●rvatio 〈◊〉 celebratur, qui●us ●udo modo quod in side vorum est, impeditur Omnis enim pu●●●●●udo filiae Regis intrinsecus, illae autem observatio●es quae variae celebrantur, in eius veste intelliguntur, unde dicitur in fimb●iis au●eis circuma●●icta v●ricta●●, s●dea quoque vestis ita diversis celebratiombus varietur, ut non adversis contention●bus d●ssipetur. Aug. Epist 86. add casul.  S. Augustine understands the diverfity of ceremonies in particular Churches, and if the judgement of one or two Churches must be harkened unto, and may not be despised, or contradicted rashly: much more ought the judgement of all reformed Churches to be regarded.  
Certainly for a few persons to call in question that which hath been held for a truth at all times in the true Churches of God, argues such singular persons to be singularly proud, and possessed with a spirit of contradiction.  
I will conclude this point with the 
q This is not the doctrine of Calvin only, but it is the constant doctrine of all Orthodox Divines and Churches both ancient and modern, that God hath sufficiently and perspicuously delivered the whole substance of his own proper worship, and all things necessary to man's salvation in the holy Scriptures; and that these things must evermore be unalterably the same in all Churches, but the circumstances and ceremonies of his public worship, as of place time, ornaments, gesture; &c he hath left to the wisdom of every national Church, to determine and make choice of, so that all things be done according to the Canon of Canons, delivered by S. Paul, 1 Cor. 14.40.  judgement and resolution of judicious Calvin, who in the fourth of his institutions, Cap. 10. § 30. resolves thus, Dominus totam verae justitiae summam, etc. God saith he, hath in the Scripture evidently set down the whole sum of true righteousness, and all the essential parts of his worship, without omitting any thing necessary to salvation, and in thief he is the only Master to be harkened unto: but as for outward Discipline it pleased him not to prescribe punctually, and in particular what we should follow foreseeing that this dependeth upon the divers condition, and state of times, knowing very well that one form or fashion in these externals would not fit all ages, in this case therefore we are to have recourse unto the general rules of order and decency, [quae pro moribus unjuscujusque gentis & seculi variè accommodari debent ad ecclesiae aedificationem] which are diversely to be accommodated according to the manners of several Nations and ages as shall be most for the behoof, and edification of the Church.  
Now as particular Churches have full power, authority, and Commission to make Ecclesiastical laws and constitutions, and to prescribe Rites and Ceremonies for the more decent, and orderly performance of religious duties in their sacred assemblies, by virtue of the former Apostolical Canon, so by the regular prescript of the same Canon, they that live under the government of such Churches, are to conform themselves to the orders of the Church in which they live, and respectively with ready obedience to observe the same.  
S. Austin 
r Dis●iplina nulla est in his melior gravi prudentique Christiano quam ut eo modo agat quo agere viderit ecclesiam ad quamcunque sorte devenerit. August. Epist 118. add Casulan.  saith, That there is no rule of discipline so fit for a grave and prudent Christian, to regulate his carriage by, then to do after that manner as he seethe the Church to do unto which it falleth out that he shall chance to come, and 
s Tu ad quam forte ecclesiam veneris eius movem serva si cuiqua● non vis esse s●andalo nec quemquam tibi. Idem. Ibid. s●d ex ●re Ambrosii.  that to whatsoever Church he cometh, he ought to observe the customs, or ceremonies which be there in use, if he will not give scandal unto others, nor receive scandal from others. 
t Quod neque contra fidem, neque contra bo●os mores iniungitur, indifferenter est habendum, & pro eorum inter quos vivitur societate servandum est. Idem. Ibid.  Provided always, that the customs their used, be neither opposite to the faith, nor yet contrary to good manners: which counsel S. Ambrose gave to Monica the mother of S. Augustine, to direct her how she ought to behave herself in the Church of God, and whosoever he be that will not observe the decrees of Church Governors in his de quibus nihil certi statuit Scriptura, in those things concerning which the holy Ghost hath set down, no certainty in the Scripture, he offendeth God, who hath given power to his Church, to enjoin the observation of such ceremonies, which power were fruitless, and to no purpose, if men might do what they list, contrary to the ceremonial constitutions of the Church.  
But is not this an abridgement of Christian liberty, to restrain and limit the use of a thing indifferent? No certainly for to make the restraint of the outward man in matters indifferent, an impeachment of Christian liberty, what is it else but even to bring Anabaptism, Anarchy, rebellion, popular parity, disorder, and confusion both into the Church, and State, and to dissolve the bond of subjection, and obedience to lawful authority.  
Consider (I pray you) wherein can the power and authority of superiors properly consist, and the duty, and obedience of inferiors be showed towards them, if not in these indifferent, and arbitrary things, for things absolutely 
u Hoc advertendum quod quaedam suat pura bona quaedam pura mala, & in his nullam deberi hominibus obedientiam, quoniam nec illa omittenda sunt, etiam cum prohibentur, nec ista vel cum iub●ntur committenda inter hoc sunt media quaedam quae pro modo, loco tempore vel persona & mala possunt esse & bona, & in his lex posita est obedientiae, in his fas non est nostrum sensum sententiae praescribere magistrorum, Bern. epist. 7.  necessary, as precisely commanded of God, we are bound to do, whether humane authority require them or not, and things absolutely sinful, as precisely, and determinately forbidden by God, we are bound not to do, whether humane authority forbidden them or not: there are therefore none other things left, wherein to express properly the obedience due to superior authority, but things in their own nature indifferent, and whosoever shall interpret the determination of Superiors in the use of things indifferent to be prejudicial to Christian liberty, or under that colour shall exempt Inferiors from their obedience to such determinations, he is one of those (saith a learned Divine of our Church) of whom S. jude speaks, that despiseth Government, jude 8. and he teacheth otherwise then Saint Peter did, who wils us to submit ourselves to every ordinance of man, 1 Pet. 2.13. and contrary also to the doctrine of S. Paul, 
● D. Sanderson.  who tells us that we must needs be subject, not only for fear, but for conscience also, Rom. 13.5.  
And what probable reason can any man give, why a child is bound to obey his Father, or a servant his Master, when he limits him in the use of a thing indifferent; and we should not be bound to submit ourselves to our Superiors appointment in the like things, when as it cannot be denied, but Superiors have the same authority, for the peaceable ordering of the Church, and Commonwealth, that fathers, and masters, have over there children, and servants, for the ordering of their families. Surely but that the Scripture hath foretold there shall, and ever will be differences, sidings, and partake in the Church, 1 Cor. 11.19. a man would wonder, how ever it should sink into the heads of sober understanding men to deny either the power in Superiors to ordain, or the necessity of inferiors to obey the laws and constitutions of the Church touching times, places, vestments, gestures, and other ceremonial circumstances, requisite to the more decent orderly, and solemn performance of God's public worship and service.  
Our Church, I am sure is of another judgement, for it is the Tenet of our Church in the thirtieth Canon, That things of themselves, and of their own nature indifferent, do in a sort alter their natures, when they are commanded or forbidden by a lawful Magistrate. And therein it teacheth rightly for in such matters of a middle or indifferent nature, nec jussio, nec prohibitio principum aut praelatorum est contemnenda, neither the Commandment, nor prohibition of Princes or Prelates is to be contemned (saith S. Bernard, Epist. 7.) Sed quicquid vice dei praecipit homo, quem pro deo habemus, tanquam deum audire debemus. But whatsoever in things of this nature man commandeth, who is in the place of God, we are bound to obey as God, (saith the same Father) ipsum quem pro deo habemus, in his quae apertè, non sunt contra de●m, audire debemus, God's vicegerents must be heard and obeyed ●n all things, that are not manifestly 
y Nullius prohibiti● valet obvi●re ●●aeccptis, 〈◊〉 ●ussio praeiudicare prohibitis. Ber●. ubi supra.  contrary to the revealed Will of God. And such a limitation in the use of things indifferent, brings no diminution to our Christian freedom or liberty which is seated in the mind, or judgement, but if we will draw, and extend our liberty unto a freedom of actions, thinking that we may do what we list in things indifferent, 
z Some mislike our Churchti●es because no where commanded in Sc●iptu●e, be ●●●o: no more a ●●hose which they ●●●e: is the Cap. or Surplice, no where commanded? no more is the night cap, or cleak, ●●kn●e●●●g, no where commanded at the receiv●●g of the communion? 〈◊〉 is sitting o● standing, and so of 〈…〉 are any of these ●●●bid 〈…〉 the Scripture?  without control, or without any reverence, or regard, unto the Magistrates orders, or to the Church's decrees, our liberty in the end will prove a licentious disturbance both of the Church and state.  
Those men than go quite contrary to work, even to the fearful purling of their own, and other men's consciences, who use to argue in this manner. This I have no warrant to do, for where is it commanded? Whereas they ought rather to argue thus, this I have good warrant to do, for my Superiors command me to do it, and being no where expressly forbidden in the Word, I may lawfully, nay I must of necessity obey my Superiors in every thing they command, that is not repugnant to the Word of God: but it is not repugnant to the Word of God, to wear a Surplice to sign the child with the sign of the cross at the time of Baptism, according to the ancient use in Primitive and purer times, to kneel at the receiving of the holy Communion, to stand up at the recital of the Creed, or to use any other reverend Gesture prescribed by the Church. If these be any where forbidden in the Scripture, let the places be shown (as for fare fetched, and fallible deductions, I value them not) let one text, or tittle of God's Word be produced, where all these, or any ceremony appointed to be used in our Church, is forbidden, and I for my part will never use it, though I should hazard the displeasure of all my Superiors, by forbearing the use of it; but if it cannot be shown, that these things are any where forbidden, the use of them is warrantable, and made lawful by the Word of God, and being commanded by lawful authority, I am bound to use them, because God commands me to submit to every ordinance of man, 1 Pet. 2.13. and to obey my Superiors in things lawful, Heb. 13.17.  
Neither will it help the Patrons of licentious libertinism a whit to say, that some of the forenamed ceremonies were superstitiously abused by the Papists: be it so, yet they cannot deny, but that they were used in the Church long before popery did bear sway, and the abuses mixed with them by the Romanists we affect not, we allow not, we defend not, but have purged them from their abuse, and restored them to their Primitive use, and things abused, may be well used, and need not to be clean abolished, Our worthy Ancestors (saith S. Austin) took the Temples dedicated to Idols, and made them serve for holy Oratories, or houses of prayers, they took the revenues which were devoted to the Gods of the Gentiles, and converted them to the maintenance of God's Ministers. And that holy Father saw no ●oel●cisme or incongruity in it, Hoc de illis sit, quod de ipsis hominibus cum ex sacrilegis & impiis in veram rel gionem immutantur. The change of them from an impious to a pious use, was in his judgement, but like the change which is wrought in men, when of bad, they become good, of Sacrilegious, religious. August. epist. 154. where he gathers out of Deut. 7.25. that the gold, silver, and other rich ornaments of Idols may not be taken to men's private uses, lest they should seem to destroy the Idols for covetousness, not for piety: yet such things may be converted to God's service, as wicked Idolatrous men may be converted to h●s service, as the water of Fountains dedicated to false gods, may be used for Baptism, as Bells rung to the service of Idols, may be rung and used to the true God's service; and this he further confirmeth by joshua, his preserving the Silver, Gold, vessels of Brass, and Iron, 
Iosh. 6.19.24.  useful for God's service, to be kept in God's Treasury, when all other things in the facking of Icricho, were accursed and destroyed: and gideon's sacrificing a Bullock unto God, and burning it with the wood of the grove dedicated to Baal, by Gods own appointment. judges 6.25.26. the sacred Vessels of the Temple had been foully abused in Babylon by Nabuchadnezzar, and Baltazar, yet when Cyrus had given Commandment for the restoring of them again, Zerubhabel made no scruple to employ them in there former holy uses. The Magicians had abused the Stars, yet God made use of a Star to conduct them unto Christ the Athenians had abused the Altar, that was dedicated to the unknown god, and yet Saint Paul made use of an inscription written upon that Altar, to preach unto them the God which they knew not. Shall we (with Lycurgus') pluck up the Vines, because some will be drunk with Wine? or with Cotta in Tully, condemn reason, because some have made use of it to plead an ill cause? No, where crimen non est in rebus, sed in vitio utentis, the fault is not in the thing, but in him that useth it, there we may apply it to a right use when we have removed the abuse.  
But were the impugners of our Church ceremonies put to it, they would find it a very hard task to prove that any one individual, or particular ceremony used in our Church, hath been at any time abused by the Papists. For those Surplesses, and other vestments which we wear, those particular cross wherewith we sign Infants at the time of their Baptism, in token that they should not be ashamed, to confess the faith of Christ crucified, but manfully fight under his Banner, against the world, the flesh, and the Devil, and continue his faithful soldiers, and servants, unto their lives end, were made long since popery was banished out of the Church, and so could not be superstitiously abused by papists, unless they abused them before they had a being, or were in rerum natura.  
If any than take causeless offence at the use of such innocent ceremonies, (as they are rightly styled by the reverend and learned Bishop of Duresme) it is an offence taken, not given, and he that taketh offence where none is given, must answer for it both as the giver, and as the taker; all that we can do, is to be sorry for it, that they should be offended without just cause, but we may not redeem the offence of private persons, by our disobedience to public Governous, for the rule is certain, that where lawful authority determineth our liberty, their the respect of private scandal ceaseth; and that restraint which proceedeth from special duty, is Superior to that which proceedeth but from common charity, the duties which we own to our Governors by way of justice, are more strictly obligatory, than those which we own to private persons only by way of charity, as I could prove by many convincing arguments, were it needful.  
For a close and up shot of this point, I wish from my heart that men now a days, had more of the Spirit of conformity, and obedience to 
a In his Book of the three Innocent Coremonies.  the constitutions and commands of lawful authority, and that they would respectively observe the prescribed orders, and ceremonies of the Church, according to the Church's prescription, which they may do without prejudice to their Christian liberty, without danger of idolatry, superstition, or giving any the least just occasion of scandal, and which they cannot refuse to do, but they must become guilty of disobedience, irregularity, and of nonconformity to the 
b Our ceremonies make the very outward face of our Church, as like as may be, to the most ancient, and purest Churches which yielded so many thousand Martyrs, for the testimony of the truth, in their times, jud. A●ol.  ancient Church in the primitive and purer times, who used all or most of these ceremonies which we use, in the same manner that we use them, and shall we defert, and condemn Antiquity to please a few novelists, ill affected to the discipline of our Church, who under a pretence of hating Idols, persuade men to commit sacrilege, to rob God of his due service, and the Church 
c Malach 38. Will a man ●ob God? yet ye have rob me, but ye say wherein have we rob thee? in tithes and offerings.  of her patrimony which cannot safely be alienated or applied to any other use then that, for which it was principally intended, as I undertook to show in the third place:  
III It is well known, and confessed that the state of the Clergy, in every good Commonwealth hath had its lot, and portion not only spiritual in the Lord, but also temporal in the Commonwealth, being a state of men, as of the best desert, if they do their duties: so not to be fed by the Air, as the Cameleons are, but by the fruits, and increase which proceed from the earth, and other tithes, and offerings, and therefore they have had allotted them by the law of nature, as Melchisedech had Gen. 14.20. by the law of Moses, as the Priests had, Levit. 27.32. Numb. 18.21. Deut. 26.12, 13. by the allowance of our Saviour Christ, haec oportet fieri, you ought to give tithes, even of the herbs that grow in Gardens, Matth. 23.23. and by civil and provincial laws in Christianity, have they had allotted them, not only the tithes of the fruit of the earth, because they have bellies to be fed, and backs to be clothed, and families to be maintained: but they had there Cities and there Lands belonging to them amongst the Jews, and also their parts in the sacrifices and offerings, and amongst Christians there domains temporalties, and special privileges: yea they had their special privileges amongst the heathen, for when joseph bought all the land of the Subjects in Egypt, the Priest's land was not sold, Gen. 47.28. that became not Pharaohs.  
And were not men deeply infected with a spice of 
d Plato saith, that the Sacrilegious hold one of these three things, either that Godis not, o● that he regard●th not the ●●ings alone by m●n, or that he will be easily reconciled to them that sacrilegiously ●ob him, L●b. 10. de legibus.  infidelity, they would not touch, or meddle with that portion which is allotted to God and his Ministers, they would not turn that to private uses, which belongeth to the Church or Churchmen, they would not desire to reap that which they never sowed, nor take away that which they never gave, they would not make the Monuments of their forefathers liberalities, the eternal testimonies of their sacrilegious robberies; it is a lesson set down in the rules of the law, quod semel deo dicatum, non est ad usus humanos ulterius transferendum, that which hath been once dedicated unto God, is not any more to be transferred to the uses of men, & quae recte data sunt eripi non licet, and that things well given must not be taken back, or be employed to civil, or profane uses.  
Calvin in an Epistle of his to that most Reverend Father Cranmer Archbishop of Canterbury complaineth, Quod praedae expositi sunt ecclesiae reditus, that the Church revenues were made a prey, and he calls it malum sane intollerabile, an evil or mischief intolerable no way to be endured. Bentius in an Epistle prefixed before his Homilies on the Acts saith, that not only Antichrist by his impiety, and the Turk by his cruelty, threaten the destruction of the Church, but those also, saith he, seek the utter subversion thereof, qui occupationibus, & direptionibus facultatum ecclesiasticarum, adolescentes à studio sacrarum literarum deterrent, who by invading and spoiling the Church's possessions, do deter young Students from the study of Divinity: for although saith he, the Church of Christ being built upon a rock, doth not absolutely need the aid of external riches, tamen hiqui facultates ecclesiasticas deripiunt, & in privatum suum usum transferunt, depraedationibus suis id efficiunt, quo pauciores sacris literis operam dent, & ad obeunda publica munera erudiantur, profecto ecclesiam dei quantum in ipsis est, evertunt, & devastant, yet forasmuch as they who spoil the Church of her possessions, and put them to their private use, do by there spoil, and robbery, bring matters so to pass, that fewer will addict themselves to the study of Divinity, or be trained up to the public functions thereof, as much as in them lie, they overthrew, and lay waste the Church of Christ, and this he styles (non ferendam barbariem) a Barbarism not to be suffered.  
Gualther on the 21. of S. Luke's Gospel speaking of the poor Widows two mites cast into the Treasury, and our Saviour's preferring them before the greater gifts of the richer sort, Forasmuch, (saith he) as Christ is wont to behold such things, we must remember that he also seethe them [qui opes ecclesiasticas sacrilega manu ad se rapiunt] who with sacrilegious hands, take the Church goods unto themselves [grave illorum seelus, & omni detest 〈◊〉 one d●gnum sacrilegium est, opes illas in usum alienum convertere, five id publicè fiat, sive privatim] heinous is there offence, and a sacrilege by all means to be detested, to convert those possessions to any other use whether public or private, and yet not only in the papacy, saith he, but even by some of them [qui Evangelii nomine gloriantur, & religionis reformatae sectatores videri volunt, impudentissimè thesauri sacri distrahuntur.] Who glory in the name of the Gospel, and would seem the most sincere professors of the reformed neligion, the holy Treasures of the Church, are most impudently wasted, some snatching part to their own private use, some casting all that is left into the public treasury, or exchequer: whence it will in time come to pass [ut Scholae frigeant, doctissimi quique dilabantur] that Schools will every where be contemned, and learned men decay by degrees, and slide away insensibly like water. Mr Knox in a Letter 
c The Copy of the Letter is in B. Cooper's defence, or decalogy against Mr Hames, Paralogy, pag. 66.  which he wrote to his brethren of the Ministry in Scotland a little before his death amongst other things, chargeth and commandeth them with uprightness, and strength in God, to gainstand the merciless devourers of the Church's Patrimony, if men will spoil, saith he, let them do it to their own peril and condemnation, but communicate you not with their sins, of whatsoever estate they be, neither by consent, nor yet by silence; but by public protestation make this known unto the world, that you are innocent of such robbery; which will are it be long, provok God's vengeance upon the committers thereof, God give you wisdom and courage in so just a cause, thus he; yet now adays men take what they can from the Church, but give little or nothing to the Church.  
Holy David, when he sat in his house, and had rest round about from all his enemies, did advise to build God's house, 1 Sam. 7. his peace bred in him piety, his rest religion, and the zeal of God's house, had eaten him up: but the peace of many hath bred in them policy, and their zeal (might they have their will) would eat up God's house, while they hunger not so much for the good, as the goods of the Church, and deal with the Lords Ambassadors, as Hanun did with david's, curtailing their live, as he did their Garments, or as Dionysius did with Esculapius, who took from him his golden glittering robe, as too heavy for summer, and too cold for winter, and bestowed on him a courfer garment; they are very skilful in the ablative, but ignorant in the Dative, Arithmiticians only in substraction from God, to make up an addition to themselves, and their estates.  
Go to the Isles of Chittim, and behold, inquire of the nations round about jer. 2.9. if any such things be done amongst Turks and Pagans to their gods: what Temples or religious places once dedicated, do they deface, or expose to contempt, ruin, or decay? or who of them ever rob their Churches, or religious houses sacrilegiously of their revenues and patrimony?  
Let men think what they will, but assuredly the Lords portion will be to those who unjustly possess it, and to their estates, as that worm which was at the root of jonahs' gored, that caused a speedy fading, and final decay thereof; like Achans execrable thing, which proved the ruin of him and his whole family, ●s the Ark to the Philistimes, which never ceased to plague them till it was sent back to to the right owners, as aurum Tholossanum, the gold of Tolouse which impoverished all those and their families that had any of it, as the coal stolen from the Altar by the Eagle, which set a fire of her whole nest: or like the cursed water to the guilty woman, though it may cause a swelling of their rents at the first, yet it will bring upon them and their estates, a consumption at the last; for whatsoever was mortified, and bequeathed to the 
f So ran the dispositive form in all grants, Deo & ecclesiae.  use of God, and his Church, it had a curse or imprecation set upon it, that any who should take it away, or alienate it to another use, might be Anathema, and his account without mercy at the dreadful day of judgement, when he shall come to receive his doom from the hand of the judge both of Heaven and Earth, to whose service the same was principally dedicated.  
Dionysius having spoiled the Temple of Proserpina at Locris, of Inpiter at Peloponesus, of Esculapius at Epidaurus; because Proserpina drowned him not as he sailed to Syracuse, nor jupiter struck him in pieces with his Thunderbolt, nor Esculapius made an end of him by some miserable consumption, both he himself, and some others accounted such his sacrilege to be just, and lawful: so some because they thrive a while, and prosper with those spoils which have been taken from the Church, they think God approves and allows such a sacrilegious act; and will never call them to a reckoning for it, but they shall find that curse to take hold of them, and their families which the Prophet Habakkuk pronounced against Nabuchadnezzar who enriched himself with the spoils of the East, Vae accumulanti non sua, woe to him that coveteth an evil covetousness to his own house, Habuc. 2.9. Thesauros quos devorarunt, evement, they shall one day be forced, as job saith, to vomit up those Treasures which they have unjustly devoured, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their wicked gain (according to the Greek Proverb) shall bring a rod at the back of it, to whip them with. It is an old rule voluntas sola quoad ecclesiam punitur, that a Sacrilegious intent shall not escape without punishment, and how the action of sacrilege hath been punished, what story yields not an instance? what heathen but took notice of it?  
Novimus multaregna, & Reges eorum propterea cecidisse, quia ecclesias spoliaverunt, resque eorum vastaverunt, alienarunt, diripuerunt, we have known saith Charles the great, many Kings and Kingdoms brought to speedy ruin and destruction, because they spoiled Churches, and laid waste, alienated, and made a prey of their revenues. Virgil notes that the Grecians offered violence to the Temple of Pallas.  
Corripuere sacram effigiem, and infers thereupon, Ex illo sluere & retro sublapsa reforri Spes Danaum.  
That they never prospered, but had ill success ever: when Baltazar abused to profane uses the sacred Bowls of the Temple, than appeared the writing upon the wall, which shown that his days were numbered, and that his Kingdom was cut of from him and his posterity for ever, Dan. 5. Antiochus died miserably, and confessed at his death, his sin of sacrilege, how that he had taken vessels of gold and silver from the Temple of jerusalem, 1 Mac. 6. Heliodorus being sent by King Saleucus to spoil the Temple of jerusalem, of the treasury that was laid up there, as he was about to take it away, suddenly two young men appear before him, notable in strength, excellent in beauty, comely in apparel, who scourged him continually and gave him many sore strips, so that he fell on the ground, 2 Mac. 3.26, 27. and lay speechless, without all hope of life, Vers. 29. till by the prayer of Onias the high. Priest, he was restored to health, Vers. 33. and he returning to the King, when the King asked him who might be a fit man to be sent yet once again to jerusalem for the same purpose, Vers. 31. he answered, if thou hast any enemy or traitor, send him thither, and thou shalt receive him well scourged, if he escape with his life, Vers. 38. for in that place there is no doubt, a special power of God which defendeth it, and beateth, and destroyeth them that come to hurt it. Vers. 39 After julian had rob the Churches of their plate in scoffing manner, saying, Ecce quam pretiosis vasis ministratur Mariae filio, are these fit vessels or cups for the Son of Mary to be served with? he was suddenly wounded to death with an Arrow (as 
g Theod. eccles. hist. lib. 3. c. 11.  Theodoret thinketh) shot from Heaven. Pompey noted by Tully, and Livy for one of the most fortunate men in the world, till he entered into the Temple at jerusalem, and offered wrong to it, then continually after he had unhappy success, and died miserably, when the Vandals came with a puissant army against Gabinius, (as Eutropius relates the story) the Duke sent some of his Captains disguised to see whether the Vandals reverenced the Temples of the Christians, or spoilt them, if they spoil, or violate them (saith he) the God whom the Christians worship, who they say is a powerful God, will not spare them that spoil his houses, and so it came to pass; for the Vandals marching forward enriched with the spoil, and goods of the Church were vanquished in battle, slain, and put to divers torments.  
And that I be not infinite in examples we see by daily experience, that of goods sacrilegiously gotten, perpetuus nulli datur usus, no man possesseth them long, but they pass from man to man, from heir to heir, from family to family, as the Ark did from Ashdod to Gath, from Gath to Ekron, and could find no place to rest in among the Philistines, but troubled them wheresoever it came, till they returned it again to its proper place, 1 Sam. 5.  
If any be offended with this my discourse, I must answer for myself, as Tertullian did in another case, conditio praesentium temporum provocat hanc admonitionem nostram, the condition of the present times do provoke, and in a manner embolden me to offer unto the view of those, who please to read it, this my admonitory information, that had its conception, and birth, was begun, and finished in a very few day's space, which I now intimate, not thereby to assume any glory to myself, but by way of excuse or apology, if I have not performed answerably to the goodness of the cause, in defence of which it had been fit, I should have used more mature deliberation, lest truth itself suffer by this my over hasty indiscretion.  
But when I had waited long to see whether the ancient and men of ablerparts would speak, and continually heard many mouths open to defame the service, and ceremonies of our Church, and few, or none open to defend them from those fowl unjust aspersions, which are in many libellous Pamphlets cast upon them, 
Vexatus toties Rauci Theseide Codri  
— Quis tam ferreus ut teneat se?  Rather than so good a cause should want an advocate to plead for it, or that our Church should not be justified of some (though one of the meanest) of her children; I have presumed to publish in a very homely dress, such as it is, this my defence, and vindication of the Service, Ceremonies, and settled Patrimony of our Church, which craves audience against those, quibus quieta movere magna est mer es, who love to fish in troubled waters, and hold the disturbance of the Church's peace, a sufficient hire to set them on work, making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their whole endeavour, their special study, night and day, to keep a faction on foot to maintain opposition and sidings. And that late reverend Bishop of Winchester, Doctor Andrew's hath told us the true reason why such men love to be contentious,? why, saith he, It is the way to be somebody, in times of peace what reckoning is there of Wat Tyler or jack Straw? Make a sedition, and they will bear a brain with the best.  
Primianus and Maximianus were the heads of the two factions of the Donatists in S. Augustine's time, he saith, it was well for them that factions fell out, else Primianus might have been Postremianus, and Maximianus might have been Minimianus well enough, but in a faction either of them was a jolly fellow, head, and leader of a party; and this tickling desire of vainglory, to be magnified up, and down in the mouths of the people for the head of a faction, will make men contentious, and they will take order that we shall never want, needless contentions, and quarrellsome brawls, both in the Church, and State, if they be not timely prevented and suppressed.  
But sigh there can come nothing of contention, but the mutual waste of the parties contending, till a 
h Divide & impera. Matth. 12.25. A Kingdom divided, etc.  common enemy dance in the ashes of them both, I do wish hearty that the grave advice which Constantine gave for reuniting his divided Clergy, may at the length so fare prevail with us, who profess ourselves to be the sons of the same Church, that things of small moment never disjoin us, whom one God, one Lord, one faith, one baptism, bands of so great force, have linked together; and that we would bear such respective love to our Mother, this Church of England, (which hath nurtured us in the truth, and from our infancy hath tendered all good means, that we being taught in the Word, may now many of us teach others) as not upon needless, and trivial occasions to disquiet her peace.  
It cannot be denied, but that some unto whom the execution of the Ecclesiastical Laws belong, have been much faulty, and through want of either of care or conscience, have suffered many irregular abuses and corruptions, to creep into their Courts: but these are personal faults, of which I am no Patron, the best defence of them is speedy redress, and amendment: that which I defend, is that all personal adventitious abuses being severed, and set apart, there is not in the form of our Church polity, nor in our Liturgy, nor in the ceremonies of our Church any thing, which hath not in some sort warrant from Divine authority, or Primitive antiquity; and which hath not been allowed, approved, and also justified by the glorious Martyrs, and best learned Divines of our Church against the cavilling exceptions of gainsayers.  
Wherefore I wish once again from my heart that the ceremonies, and especially the service Book of our Church might be continued without any, or with as little alteration as may be, for the reasons given by those of our English Church at Strausburgh, to them of Frankford, why they should continue the Book of Prayer they had: 1. Because they that should alter it, might be thought to condemn the chief Authors of it, who suffered as Martyrs. 2. Because it might give occasion to the adversary, to accuse our doctrine of imperfection, and mutability, and to upbraid us, (as usually they do) that we have only menstruam fidem, a changeable faith. 3. Because it might move the godly, to doubt of that truth whereof before they were well persuaded.  
It is an old received rule that omnis mutatio est periculosa, all change of things settled is dangerous: nam mutatio consuetudinis etiam quae adjwat utilitate, perturbat novitate, for the very change saith S. Augustine of settled customs, though it may seem to help with some commodity, yet will it do more hurt with the novelty. Which occasioned the Locrines to decree that whosoever would bring in a new law amongst them, should come and declare it to the assembly with an halter about his neck, that if it were not approved good for the Commonwealth, he might presently be hanged for his desire of innovation: and because many dangerous inconveniencies do commonly follow upon the alteration of things settled. Our late wise Solomon, and gracious Sovereign K. james (in his proclamation prefixed before the Book of Common prayers) admonished all men, that hereafter they should not expect, or attempt any further alteration in the common and public form of God's Service from that, which was then established; for (saith his sacred Majesty) neither will we give way to any to presume, that our own judgement having determined in a matter of such weight shall be swayed to alteration by the frivolous suggestion of any light spirit, neither are we ignorant of the inconveniences that do arise in Government, by admitting innovation in things once settled by mature deliberation; and how necessary it is to use constancy in upholding public determinations of states: for such is the unquietness, and unstedfastness of some dispositions affecting every year new forms of things, as if they should be followed in their unconstancy, would make all actions of state ridiculous, and contemptible; whereas the steadfast maintaining of things by good advice established, is the weal of all Commonwealths.  
Let no fancy then about ceremonies, no blind affection to any foreign Church discipline, no itch of innovation, no singular conceit of pride, no humorous contrariety alienate your minds from the public service and ceremonies of our Church by law established. Do not, with the Pharisees, strain at a gnar, and swallow a Camel, 
Matth. 23.24.  stumble at a lawful ceremony, and foster a lawless schism; but let it be your only strife to fly all needless strife and contention about such things, and in your daily prayers, pray for the peace of jerusalem, bowing your knees, lifting up your eyes, hands, and hearts unto the God of peace, that he would at the length settle a firm peace in his Church: never was there more need of this prayer, then in this fearful combustion, and confusion of the Christian world, wherein there is nothing almost heard of, but fraction, and faction, schism, and separation; nothing but wars and rumours of wars, Christian against Christian, Church against Church, Nation against Nation, Kingdom against Kingdom, as if those last perilous times were come upon us which our Saviour spoke of, Matth. 24. therefore Pacem spiremus & suspiremus coram domino, let us breathe out prayers, and sighs for peace before the Lord, and especially at this time we should pour out our devoute, fervent prayers to Almighty God for the representative body, the great Council of this Kingdom now assembled in the high Court of Parliament, most humbly beseeching him, so to steer all their consultations, that by a joint unanimous consent they may decree only those things, as shall make most to his glory, to the advancement of truth, and piety, to the joy and contentation of His Majesty, to the peace, welfare, and safety both of the Church, and State, carefully avoiding all extremes, without turning aside either to the right hand or the left, which God in mercy grant, etc. * ⁎ *   

ERRATA.  
PAg. 5. Lin. 12. for Quinti hunc, read Quintiliane, pag. 18. l. 17. for purling, read pusling. pag 25. lin. 18. Bentius, read Brentius.  
FINIS.