Imprimatur.  
Ex Aed. Sabaud. Julii 14. 1662. Geo. straddling Rev. in Christo Pat. Gilb. Episc. Lond. à Sac. Domest.   

THE Reformed Presbyterian: Humbly offering to the Consideration of all Pious and Peaceable Spirits several Arguments for Obedience to the Act for UNIFORMITY, As the way to UNITY. AND Endeavouring to Demonstrate by clear Inferences from the sacred Scriptures, the writings of some of the Ancients, of several Old Pastors of the Reformed Churches abroad, and of the most eminent Old Non-Conformists amongst ourselves: As Mr. Josias Nichols, Mr. Paul Baines, Mr. Hildersham, Mr. john Ball, with Mr. Rich. Baxter, and other Learned Divines: As Mr. Perkins, Mr. john Randal, and Mr. Rob. Bolton, That there is nothing required by the Act for Uniformity that is forbidden by the Law of God.  
By RICH. LYTLER, Citizen of London.  Bez. 12. Epist. ad quosdam Angl. Eccles. Frat. 
Non videntur ista tanti momenti, ut propter ea vel Pastoribus deserendum potius sit Ministerium, quam ut vestes illas assumant, vel Gregibus omittendum publicum pabulum potius quam ita Vestitos Pastores audiant.  Ibid. 
De geniculatione in Coena, de Cantu Ecclesiae, Crucis consignatione, puerorum Baptizandorum interrogatione, non est Magnopere Laborandum.  
London Printed by J. G. for Nath. Brook at the Angel in Cornhill, MDCLXII.   

To the Reverend, The Nonconforming Ministers of the City of London, The Author of this following Discourse offereth these his mean Endeavours for Peace, Unity, and Obedience to the Act for Uniformity.  
Reverend and much honoured in the Lord,  
BEing (through the Divine Providence) upon the coming forth of the Act for Uniformity at a public Lecture; and observing by the discourse of that Reverend and Worthy Person that then preached, that the said Lecture was not like long to continue; and also how much in his Prayer he deprecated that black Cloud that he supposed to hang over the City, which threatened it with the removal of the Gospel; and also how earnestly he prayed that God would teach the Ministers of the Word in this Hour of temptation so to act, that they might neither through their cowardice betray the Truth, or through their rashness and precipitancy betray their own Liberties.  
I found myself not only affected with very much grief and sorrow, to observe what dismal apprehensions were upon the mind of this Preacher, who, I supposed, did not speak his own sense altogether, with very much pity and compassion towards the Souls of those that were like to suffer by the deprivation of such Ministers whom they so highly prized: but also with some kind of godly jealousy over myself, lest that I should be mistaken, who did not apprehend at present there was any such ground for Ministers to lay aside their Ministry upon the occasion of this Act of Uniformity.  
Upon this occasion therefore I resolved that I would once again in the first place take myself very seriously to task, and make a diligent search into the grounds of my own satisfaction; to the end, that if I found them but weak, worldly, or wicked, I might disclaim them.  
In this Work of selfreflection I found in the general, that as to what I now apprehend as to the externals about Modes of Government, Worship, and the like, that they are no new Impressions made upon me; but that ever since the horrid murder of our late gracious Sovereign King Charles the First, finding myself much mistaken and misled, by having so good an Opinion of the judgement of good men in the Controversies of these times, that I did not so much examine as I aught what was declared from the Pulpit or the Press.  
I have ever since more carefully followed the counsel of my Saviour, To take heed what I hear, and so not only to beware of men, but according to the Rule given by some of yourselves upon a very serious occasion, to take heed and beware of the examples of good men, the best of Saints having failed even in Ecclesiastical affairs; and therefore it was neither safe, prudent, or conscientious to imitate and follow the examples of holy men in Ecclesiastical matters, nor receive any thing from the Tradition of our Forefathers without examination and bringing it to the Test.  
And in particular, though I had upon the coming out of several Discourses about these matters seriously perused and scanned the same, as what was written about the binding power of the Covenant; The sober and temperate Discourse of Liturgies; Plus Ultra; and the Petition for Peace; yet I returned to a serious review of the said Books beforenamed, containing in them, as I suppose, the Marrow of all that hath been written from the troubles of Frankfort to this day on those Controversies.  
Now having taken this pains, and finding myself rather more confirmed in the satisfaction of my mind as to all the particulars required by the Act for Uniformity, and so having removed those jealousies that were upon me, lest I should be mistaken.  
It came into my mind, and I hope suggested by the Spirit of Truth and Love, that surely this poor dim light which God hath set up within me was not to be put under a Bushel.  
But that probably it might be a means to communicate some light to others, if I held it forth in this dark hour of temptation.  
Not but that I knew very well the Church needeth no such Advocates as I, there having been so much published upon this Subject by persons of great reputation for Learning and Piety of the Clergy.  
But considering that I did not know that ever any in my capacity of the Laity had yet appeared; I was after many serious thoughts inclined to believe that a word in season from one that cannot be imagined to speak for obedience to these things, so much scrupled, from any other design than the Public good and Peace, having no Ecclesiastical Promotions to get or lose, might have a better reception than what hath been said by others of the Clergy, who may be supposed to speak for their own by-ends and interest.  
Worthy Sirs, I am not unsensible how that without very much Charity, which I humbly beg of you, it may be taken for a very great piece of arrogancy, that in this attempt I should presume thus to speak to my Teachers: But i● I mistake not, I find it was to the members of the Church  
Coloss this was enjoined, that they should say to Archippus, Take heed unto the Ministry which thou hast received, that thou fulfil it.  
And therefore I humbly conceive that I have some kind of warrant for this charitable work to say unto you, most Reverend Fathers, whom I much honour for your work-sake, Take heed unto the Ministry that you have received that you fulfil it: That you leave nothing undone whereby you may expose yourselves to be deprived of the exercise thereof. I do verily believe I should act the Devil's part, as S. Peter did, if I should say, Sirs, pity yourselves, Let none of those evils befall you or your Families, which must necessarily be the effect of Nonconformity; if I should upon carnal grounds persuade you to sin to avoid suffering. But if I be not mistaken, my design is to present you with that whereby you may be preserved from sinning and suffering also.  
I do therefore here before God, Angels, and Men sincerely declare, so far as I know my own heart, that I have no design in this my undertaking, no creature having directly or indirectly put me upon the same; but my principal aim and end is God's glory in the continuance of your Ministry amongst us, who are scrupulous in this point.  
I must deal ingeniously with you, my heart hath often been troubled for you of the Ministry in these late times past, when I saw clearly the design of those that would extirpate Episcopacy root and branch, was to root out you the remaining part of the Ministry of this Nation as Antichristian. To this degree of spiritual Reformation were men of Antiministerial spirits proceeding.  
And how near we were then to the confines of Popery, I beseech you consult the sermon of Mr. Strong preached at Paul's upon Novemb. 5. 1653. saith he, pag. 19 Since this Nation departed from Rome, there were never greater attempts, nor higher hopes to bring us back unto this spiritual Egypt than there are at this day. To make this manifest he giveth ten Observations upon the present times, to which I refer you.  
Now the wonder-working God having so mightily preserved you, and delivered you out of that storm which threatened you with so great a Shipwreck, do not, I beseech you, now cast away yourselves, being come so near the Haven: do not through rashness and precipitancy betray your own Liberties and Opportunities for the Ministry, and thereby expose the Souls of many to great grief and danger thereby.  
Give me leave therefore to bespeak you in the words of that Reverend Professor of Divinity in Oxford in King Edward the Sixth's days, Peter Martyr, in a Letter of his dated Novemb. 4. 1550. in answer to Bishop Hooper of the 17. of Octob 1550. If we hold on in dissuading from these indifferent things (meaning the Ceremonies) as pernicious and altogether wicked, we condemn withal very many Churches which have received the Gospel, and blame too bitterly innumerable, which a great while ago were accounted worthy of all praise. I would not now therefore, saith he in another place of his Epistle, greatly contend, especially for so much as we see that they by whom the light of the Gospel is much advanced in England, and may be more advanced do take part against us, (meaning, I suppose, the Bishops in those days.) I do observe some that have lately written against Conformity, do argue much against it, because of the great offence that hath been taken by the Reformed Churches at these things. And of this Plus Ultra amongst other instances giveth Peter Martyr for one, if I mistake not.  
But who ever shall read his Epistle throughout, shall find that he did not approve of Bishop Hoopers' Arguments against Nonconformity: And how far he and other Divines of the Reformed Churches were from approving of such a Contention and Opposition of these Ceremonies and Conformity to them, that rather than to yield, to lay down the Ministry.  
I beseech you let me by way of Introduction offer to your Consideration the judgement of other foreign Divines in this case. Beza 12. Epist. ad quosdam Angl. Eccles. fratres, thus expresseth himself, Hortamur ut omni animorum exacerbatione deposita, salva manente doctrinae ipsius veritate & sana Conscientia, alii alios patienter ferant, Regiae Majestati clementissimae & omnibus Praesulibus suis ex animo obsequantur. He exhorteth them, that laying aside all bitterness or sourness of soul and spirit, as long as the truth of the Doctrine and purity of Conscience was safe, they would bear one another with patience, and obey the Queens most gracious Majesty, and all her Prelates hearty.  
And saith he further in the same Epistle, Non videntur ista tanti momenti, ut propterea vel pastoribus deserendum potius sit ministerium, quam ut vestes illas assumant, vel gregibus omittendum publicum pabulum, potius quam ita vestitos pastores audiant. And further saith he, Ibid. de geniculatione in Coena, de cantu Ecclesiae, Crucis consignatione, pueror. baptizandor. interrogatione, non est magnopere laborandum.  
And therefore I beseech you, Sir, keep your zeal and exercise it about higher matters than the Surplice, the Sign of the Cross, Church-music, etc. and do not now expose yourselves to be laid aside, to have no opportunities of exercising your Ministerial function; for those things, as the reverend Beza saith, are not tanti momenti, & de his non est magnopere laborandum.  
That you may not doubt lest that by submitting and conforming you should offend the Reformed churches;  
I shall make bold to remember you of a very material passage in Hieron. Zanch. Thes. de vera reformandar. Ecclesiar. ratione; Testor me coram Deo in mea conscientia, non alio habere loco quam Schismaticorum illos omnes, qui in parte Reformationis Ecclesiarum ponunt, nullos habere Episcopos, qui authoritatis gradu supra suos Compresbyteres emineant, ubi liquido possunt haberi. Praeterea cum Dom. Calvino, nullo non Anathemate dignos censeo, quotquot illi Hierarchiae qui se Domino Jesu submittit, subjici nelunt.  
Behold here a cord with two strings, which will not easily be broken; the Authorities of two worthy men together, that they are to be accounted rather for Schismatics then good Subjects to Christ, that will not submit to that Hierarchy in lawful things, which doth submit unto Jesus Christ.  
What therefore I find that holy Martin Bucer concluding his Epistle to Amplissimo Dom. & colendissimo Symmistae Joanni à Lasco, after that he had much discoursed upon the subject matter of the doubts of many as to matters of Conformity, saith he, Therefore I desire and beseech you by the Cross of the Son of God, by the Salvation of the Churches, which are at this day overwhelmed with calamities, by the desired consent that we should seek to reign in all Churches, by the Peace that is in Christ Jesus: Again I desire and beseech you, that you do nothing rashly in this question of Ceremonies.  
The like humble Petition do I make, beseeching and conjuring you by all his Arguments, and by all that ever was said by way of Argument to Cementing duties, that you do nothing rashly in this question of Ceremonies. Oh do not rashly put yourselves out of your Ministerial employment, who have now opportunities, and may yet, I hope, enjoy them, of serving the Lord Christ in the conversion of souls.  
I am apt to think from what I have heard objected by some almost in the like case;  
Alas, this poor man was newly crept out of the darkness of Popery, and therefore he could not so well judge of the sinfulness of Ceremonies, and of Conformity to those superstitious inventions: But now we have enjoyed the Gospel above an hundred years since his writing, and we have now therefore clearer discoveries of the superstition of these Popish Ceremonies in Vestures, Gestures, and such like Romish trash.  
To which I shall crave leave by way of Answer to present you with my poor Observations in this case as followeth; That in all that I have read of these sad Controversies ever since the Reformation of the Church of England from Popery to this day, I do not find any new arguments from Scripture rightly applied, to make or prove Conformity to be a sin. But this I have observed, which I suppose aught to be very much laid to heart, that the further discoveries of light that have appeared in these latter days, hath herein been manifested only by improving those mistaken and false principles laid at first to the making of more things to be sinful and unlawful then ever were before, that upon a serious search will be found to be clear and innocent, as you will find in this following Discourse.  
I shall make bold to give you but a few instances, by which the truth of what I say will be evidenced.  
The first thing that I observed was scrupled in King Edward's days, was the wearing by the Minister that kind of apparel for form or fashion which the Popish Priests had ministered in. And this I gather from the Answer of Peter Martyr unto Bishop Hooper, who did not with the aforesaid Reverend Person account the wearing of these Garments indifferent but sinful, and that for these two Reasons, as being Jewish and Popish. These, saith Peter Martyr, are the chief strength of your Arguments; I will first entreat of them, after I will add whatsoever it be, if I call to my remembrance any other thing brought in of you to confirm your Opinion, pag. 5.  
That these also were the Principles or Arguments used by Joan à Lasco, to whom Martin Bucer writ, I find also in his Epistle to the same purpose; wherein there was so much said by these two Reverend and Moderate men, that one would think should have for ever eradicated these opinions out of the minds of good men, especially while they were but green and young.  
But yet notwithstanding I find that in the reign of Queen Elizabeth there was such an improvement of these principles, as produced a Printed Declaration in the name and defence of certain Ministers in London, refusing to wear the apparel then prescribed for Ministers.  
Now I find in that Declaration, besides the aforesaid Reasons, there were several general Scriptures to prove their unlawfulness, as those Scriptures that forbidden addition to God's Word, that his fear is not to be taught by the precepts of men; that to observe the use of this apparel would make the Papists more obstinate, and also be matter of scandal to the weak.  
But how all these were answered I find by an Examination of that Declaration which was written with that soberness and solidity, that one would have thought these things would never have been heard of more.  
But instead thereof I find these Principles and Scriptures used by the Ministers in their aforesaid Declaration, are wound up higher shortly after by those, of whom Mr. Josias Nichols doth complain, That had made a rash and temerarious separation from the Church of England; and used also in part by Mr. Nichols himself as a Plea for not subscribing to all the 39 Articles, as you will find in the following Discourse.  
I observe further, that which some of the Non-Conformists, as by their Petition at the coming in of King James, desiring a further Reformation, did but argue for the alteration of some passages in the Common Prayer, as coming too near the Papists; and so being only a thing not convenient: as you will find to be the judgement of Mr. John Ball. This is so improved as to be made a strong argument against the whole mode of our public Liturgy; that it is Idolatrous, as having been used in an Idolatrous Service, even as was said of old by Bishop Hooper, the Ministers Garments had been by the Popish Priests. And this indeed you will find to be the great Argument against the Liturgy, brought by the Author of the Temperate Discourse, and of all his other Reasons, except that of the Covenant, why Ministers cannot conform to the use thereof, are but the same with those Arguments of the London Ministers so many years before, why they could not wear the apparel then enjoined. And the same Arguments that are brought by those called the Brownists and Separatists from the Church of England, and the Ordination by Bishops, Answered by Mr. John Ball, are now brought against a form of Prayer, and the Common Prayer of the Church, as you will find hereafter. And those things, as I said before, that were formerly argued against as inconvenient to come so near the Papists, as to Vestures, and the form of Worship, are by the Authors of Plus Ultra absolutely condemned as unlawful for the Church of England to retain either in worship or discipline any Conformity to the Church of Rome.  
So that most Reverend and much Honoured, by this Discourse and these Observations, it will evidently appear that it is not by any new light from Scripture rightly applied, that we do see further into the iniquity of these things now scrupled, than those Worthies which were newly crept out of the darkness of Popery. But that if these passages which I have presented be but well considered of, and the dangerousness of that principle upon which the two former do hang, viz. that to wear this or that Vesture, to use this or that Gesture, Method, Phrase, or Form of Prayer that hath no Commandment from the Lord, nor example for it in the Word is sinful and unlawful.  
It will, I hope, be thought high time to look about us, and consider whether the hand of Joah be not in all this; and whether we have not more reason to suspect our zealous opposition of indifferent things, and refusing obedience thereunto; as being the product rather of that fiery spirit which our Saviour sometime rebuked in his Disciples, than of the Spirit of Peace, Truth, and Love.  
I humbly offer therefore farther the judgement of that moderate and pious Peter Martyr, in his Epistle aforesaid, saith he, We must take heed, lest those things of less importance, by our strife, may be the means that those things which should be esteemed of greater force and value, either cannot at all be brought into the Church; either if they be once brought in, cannot be established with continuance. And, saith he pag. 3. If now we pronounce those things wicked that be of themselves indifferent, so much would the most part of men's minds be altenated from us. That from that day they would not find in their hearts ever after to hear with a good will at our hands sound Doctrine, and instructions of very necessary matter.  
Worthy Sirs, I beseech you consider whether this hath not been the effect of your strife and contention about these things of less importance, and hath not alienated the minds of many, that they will never hear your instructions in matters necessary to salvation.  
It is hath not yet, give me leave to tell you, it will unavoidably be the end of your present Nonconformity. Do you think that the way for to establish and continue those things which should be esteemed of greater force and value than a form of Prayer, a Rite, or Ceremony, viz. That soundness and purity of Doctrine that we have amongst us, and the great liberty of Preaching thereof, is for you to suffer deprivation of your Ministry, and hereby endanger all for matters that the Reverend Beza saith are not Tanti?  
I find indeed a seeming Objection by the Petitioners for Peace, pag. 13. That if men must be cast out of the Church or Ministry because that they are not wiser than the most Learned, ●s the Pastors of most of the Reformed Churches, and as Hildersham, Bains, Parker, Ames, Dod, Ball, Nichols, and many such others as have taken Nonconformity to be a sin, how few, alas! how few will there be left?  
But if you be pleased but to consider of the Quotations that I have presented before you of the Ancient pastors of most of the Reformed Churcher, of what is newly come forth by Mr. Durel, in his Book entitled, A View of the Government and public worship of God in the Reformed Churches beyond the Seas, and also of what followeth;  
It will appear that this was a very great mistake, and that they have not taken this Conformity, to be a sin, but disobedience rather to the commands of our Superiors in this Case to be a sin and great abuse of Christian Liberty.  
Of this mind, as I take it, is the Reverend Beza, Epist. 24. ad Peregrinarum Ecclesiarum in Angl. Fratres; Coxsequitur cum abuti Christianae libertatis beneficio, qui vel suis Magistratibus, vel praepositis suis sponte non paret in Domino, nec conscientiam fratrum edificere studet.  
Now I humbly conceive, that he that by refusing obedience to the commands of his superiors shall be exposed to those sufferings which the Act inflicteth; in this case he doth not take the way to edify the conscience of his Brother, but to fill it with horrid perplexity and fear about these indifferent things, concluding surely they are out of measure sinful, that men will rather suffer so much then conform to the use thereof.  
As to what hath been said by those worthies of our own Nation, taking Conformity to be a sin; I hope I shall make it appear by this following Discourse to be a great mistake.  
But if any of those have taken Conformity for a sin, is this an Argument sufficient for Ministers and Teachers of others, that do profess to abhor the Popish Doctrine of infallibility in the Church of Rome, for to stick to the practice of it? In this case, because that you would not be thought to be wiser than they that have taken Nonconformity to be a sin. In my weak judgement it is, being too much of the Collier's Faith, that I have read, and doth savour of too much following the Tradition of our Forefathers in these matters.  
Certainly those Traditions that do tend to the disturbing of the Peace of the Church and State wherein we live, to the alienating our affections from each other, that do profess ourselves to be Christ's Disciples; that do incline the minds of men to decline the example of Christ and of his Apostles, and to condemn the practice of many precious and pious servants of the Lord.  
These are such Traditians as make the Word of God of none effect: such for which Saint Paul repent he had been so zealous for, Gal. 14. and such as from the observance thereof Christ came to redeem us by his most precious blood.  
I confess there is scarce any thing doth more stick with us in matters of Religion than to renounce the Traditions of our Forefathers. Our Fathers worshipped in this mountain, said the woman of Samaria to our Saviour.  
And if ever any had cause seriously to bethink themselves, we of this Nation have, whose discontents and animosities (grounded very much, as I conceive, upon the Opinions and Traditions of some good men (since our Reformation from Popery) have produced the most doleful effects that I think any History in the Christian World can produce or parallel.  
Charity induceth me to believe, that if 〈◊〉 Worthy men, such as Mr. Hilde●sham, that ●●ch written so perswasively in Lecture 35. on Psal. 51. to satisfy weak Christians about the Surplice and the Cross, and to keep them from leaving the public assemblies therefore; and Mr. Paul Baines that so zealously reprehended in his Book upon Ephes. 2.15. fol. 297. a Secession and departure from the Church of God, our visible assemblies, showing this was not so much to reform as deform; giving also this most excellent Rule, which I find in other Pious and Learned men's advice, 
* Aug. Epist. 119. Multa Tolerantur ub● facultas non datur refecandi. B●za Epist. ad fratres Anglican. Possant ac●etiom debent multa tolerariquae tamen non recte praecipiuntu●.  That whatsoever lieth not in our power to reform, it shall be our zeal and piety to tolerate and patiently bear.  
And Mr. John Ball that hath so vindicated the Common Prayer and Catechism of the Church of England, as containing such points so contrary to Popery, that it is not possible Popery should stand if they take place.  
A say again, that while I do consider of the spirits and principles of these men, whatever they might be as to their practice, yet that they could not well take Nonconformity to be a sin, their Principles and Arguments against the Separation now in Print (some of which you shall meet with in this following Discourse) clearly evidencing of the same.  
And I am apt to think, that had they but survived those Wars which many of us have done who have seen and been Spectators of those garments rolled in blood, and of all those doleful and dismal effects of our differences about modes of Worship and Government.  
And had they but experienced how much when the bodies of men subdued by the power of the sword, their minds were no way reconciled to that Government and Worship which was earnestly endeavoured to have been imposed upon the Kingdom.  
And had they but seen how much by the same persons that helped to subdue the other, they were opposed with the same bitterness as was the Episcopal Government: and their extirpation by some endeavoured root and branch.  
I cannot but believe that they would have been of the same judgement about these things, as the Reverend Mr. Perkins is of an Oath when it doth become impossible. This is as a voice from Heaven to declare, that we are set at liberty from endeavouring the introducing of such a mode of Worship and Government as is displeasing to all others in the Kingdom but our selves.  
And they would doubtless also have seen their own mistake in charging the pressing of subscription to be the cause of separation and troubles in the Church, and rather to think that the violent opposition of thesame to be also very accessary thereunto.  
Now, dear Sirs, be entreated by the meekness and gentleness of Christ for the Gospel sake, for the peace of the Church also; which, as Mr. Pool saith in his Sermon upon Gospel-Worship, should be preferred above all things, next to the salvation of Souls.  
Ye, who have seen what those Learned and Pious Non-Conformists saw not, neither possibly could have fore-seen would have been the event of Nonconformity and discords about the externals of Religion; Be entreated, be entreated not to think those holy men before spoken of, to be infallible in their judgements, as to what you hold from them, neither do you take yourselves so to be.  
But to what you have read for your satisfaction in these doubtful and disputable matters, concerning which I find the Petitioners for peace professing they do impartially study and pray for knowledge, and would gladly know the will of God at the dearest rate.  
Vouchsafe, I earnestly beseech you, the reading of these poor Collections of mine wherewith I now gresent you; and be pleased to put on this Resolution before you begin, that you will read it through, and according to some of your Professions do it impartially.  
Weigh well, I entreat you, the Arguments that I bring to prove the lawfulness of Obedience to what the Act for Uniformity requireth, and give an Answer to them in your own Consciences, as clearly and fully as I have there endeavoured to present them. And let me beseech you in the Bowels of Christ Jesus, that whatsoever weakness you may find in any of the Arguments I offer, you will be pleased to consider from whom they come: Not from a Professor of Divinity in the Schools of the Prophets, but of Christianity in the School of Christ, who is put upon this Work not Ex officio, sed ex charitate, as I have before declared. And do not for the weakness perhaps of some one Argument despise any of the other till you have tried their strength.  
And above all let me remember you of what I find professed by some to be their practice, that you will be pleased to read it impartially, with the same candour, ingenuity and freedom from prejudice, that you desire any thing that you have made public to the World should be read by others.  
And were it not for one thing that now cometh in my mind, to which I shall presently speak a word by way of Answer, I should be in very great hope that the effect of your serious perusal of my poor and weak endeavours in these following sheets would be much for the public Peace of Church and State.  
That which I shall therefore speak to by way of Removal, I ground upon a very serious passage that I find in the Epistle of Martin Bucer, to Joan. à Lasco. It is, saith he, a very hard thing indeed, yea, to most holy men, to deny themselves; and he is seldom found amongst men, which would not be content rather to yield in his Patrimony, than in the Opinion of his Wit.  
I am apt to fear, if I may speak out, lest what this Wise man then observed, should be some binderance at this time to that work which doth so much conduce to Unity, even that which is so hard and difficult even for holy men to do, To deny themselves.  
Dear Sirs, be not found now in the number of those that will rather yield in your Patrimony, submit to Deprivation from the Ministry and all Ecclesiastical Promotions, which are the Scholars Patrimony, rather to yield in reference to those Opinions which you have taken up for Fundamental Truths, if I mistake not.  
I beseech you consider what is said by some Ministers in the Petition for Peace (except one put it out alone) that they would gladly know the Truth at the dearest rate. Surely, though the knowing and obeying of the Truth, if I mistake not, may be at a dear rate, considering what Bucer hath observed, how hard it is even for holy men to deny themselves, and retract their opinions; yet it being in itself that which Christians are bound to do every day, if they will exercise the grace of Repentance for their sins; they must profess there is a great change in their minds and judgements.  
Surely for those who are the Preachers and pressers of Repentance to others, that they are to declare their Repentance not only by their sorrow for sin, but by the change of their minds, retracting those opinions they had of sin.  
It is but reasonable, that they should do themselves that which they enjoin to others.  
I do confess that to stand to our Principles, that is, such Principles as are grounded upon the Oracles of God's word is our duty, in which we are to be steadfast and unmoveable, standing like a Rock in the midst of the proud waves, breaking all that beat against it, but removed by none.  
But we must take very great heed of standing to our own Principles, grounded only upon the Oracles of men and their Traditions, or the Oracles of God misapplied. This is not constancy but obstinacy; to yield and leave these our Principles is not Apostasy, but a great piece of self-denial and true Piety. This declares that we have gotten a victory over our selves, which is a greater conquest than to win a City, and have mortified that corruption that is in holy men, as Martin Bucer saith, which inclines men more willingly to part with their Patrimony than their Opinions, and declares also that they have subdued that, than to the which the will of man is in nothing more naturally averse, than subjection to the command of our Superiors, as the Reverend Calvin long ago observed, as you shall find hereafter.  
I beseech you, Sirs, consider, for I doubt not but you know it well enough, that it is no just cause of scandal or offence given to weak Christians, nor yet of disgrace or disparagement to the wisest, holiest and learnedst men that ever were, to go back from their former assertions and opinions, so long as they know that they go forward towards Truth, Peace, and obedience.  
What Saint Jerom writeth to Ruffinus is very well worthy of your thoughts, if I may be so bold as to be your Remembrancer thereof, Never blush man to change thy opinion, for neither you or I, or any person living are of so great Authority, as to be ashamed to confess that they have erred.  
It is fare better for those in my poor judgement, to whom Christ hath committed the Care and Cure of the precious soul, and so are Leaders of their flock, upon a due conviction to confess that they have erred, rather than by their continuance therein to lead others out of the way by their example.  
I remember a very good Note that I not long since heard, even from David's own practice, Psal. 119. That it was a very great piece of Christian ingenuity to retract our Errors.  
Now whether it be not an Error or a huge mistake, to publish to the World, and frequently to deliver in Pulpits what you shall find, Petition for Peace, pag. 11. That all additions to God's Worship are sinful, and to intimate that to subscribe to any thing but what is contained in the holy Scriptures, would accuse the Scriptures of Insufficiency, Petition for Peace, pag. 7.  
Without distinguishing of additions to substantials or circumstantials in Religion, as I find Mr. Ball doth frequently and faithfully, by which the loyal Subjects of Christ might be delivered from their fears of his displeasure, by the use of those things which so much would conduce to Concord and Unity.  
Surely, these are Errors, and very perplexing to the minds of weak Christians, with others eidem farinae, which I desire may be considered of.  
To make these more evidently so, I have taken this great pains, to the endangering of my health, the denying myself of rest, while others stepped, and breaking through many avocations I have had, so suddenly to digest my inward thoughts and bring them to this method that I now present you with.  
To take off all just occasion of censure for one abounding in his own sense, I offer you throughout the sense and judgement of very Pious and Moderate persons as aforesaid.  
And therefore I beseech you once again, but to consider of what I find affirmed by Martin Bucer in his Epistle aforesaid, of whose judgement I do profess myself to be in this point, as to Conformity, my design being much the same with his to that worthy person before named, after that he had answered his Arguments, which are too much used in these days, saith he, pag. 6. If therefore you will not admit such liberty and use of Vesture to this pure and holy Church, because they have no commandment of the Lord, nor no example of it; I do not see how you can grant to any Church that it may celebrate the Lords Supper in the morning, and in an open Church, especially consecrate to the Lord, that the Sacrament may be distributed to men kneeling or standing, yea, to women as well as men; for we have received of these things neither Commandment of the Lord, nor any example, yea, rather the Lord gave a contrary example.  
But it will be objected, saith he, pag. 7. That in England many use vestures with manifest Superstition, and that they do nourish and confirm the people in superstition. Even so it may be answered, very many abuse this whole Sacrament, as also Baptism, and all other Ceremonies. Therefore let us withstand this mischief, and vanquish it utterly.  
He looked, it should seem, upon it as a mischief to be vanguished, to argue from the abuse of a thing against the lawful use of it. And he doth further show which way our endeavours must chief lie. Saith he, pag. 7. Let us chief endeavour that the heart may be purged by Faith, which Faith is first begun and increased by the hearing of the Word. This hearing is brought by the Preachers of the Goseel; such therefore let us call for, and that there may be store of them, let us be earnest for Reformation.  
This holy man was fare from the mind of those that judge their earnestness for Reformation consists in opposing of Forms of Prayer, Vestures, and Gestures, even about God's Worship; and being dead, yet speaketh to you by my means, assuring you that you are quite out of the way, in resolving to lay down your Ministry, rather than you will observe and obey the Act for Uniformity.  
Methinks the Counsel of the Wise man should be much upon your hearts at this time, Ecclesiast. 10.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si Spiritus dominantis ascenderit super te, locum tuum ne demittas, quia sanitas quiescere faciet peccata magna.  
If the Spirit of the Ruler by his Laws may seem to arise up against us, what then, are we to arise up against him? No, leave not thy place, we are set in a state of subjection to the higher Powers: and therefore let us not give over the work where about God hath set us, but think rather of yielding obeidience; for yielding pacifieth great offences: some render the Word, Vir sanans, 
Annotations on the place.  a Healer; and so the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that by modest and gentle behaviour seeketh to he'll the wound and breach between him and his Sovereign, shall pacify great offences. The offence that the Prince may take at our not obeying, and the offence that we might take from the Prince commanding, are removed by yielding of obedience. So then that wisdom which produceth obedience is of a healing nature.  
I beseech you, Sirs, let the Counsel of the Holy Ghost in this place prevail with you to keep your places, depart not from them, but from those Opinions which may hinder from that yielding that may be of so healing a virtue at this time.  
It is a difficult work, as the aforesaid Martin Bucer hath observed; and therefore he not only pressed it in that place, but, saith he, further in the said Epistle, pag. 9 We see now, being taught by the experience of so many years, that the Lord granteth but to a few to departed from that sentence which they have once fastened themselves in, specially if also they have contended for the same.  
Surely if ever this were a mercy to any, it would be to us in this Juncture of time; a mercy indeed, which God granteth but to a few, to departed, from that Sentence or Opinion which they have once fastened themselves in.  
Oh, would God grant this mercy unto you the Ministers of this City, so blessing the endeavours of those that would persuade you to the lawfulness of Obedience to all that the Act for UNIFORMITY requireth, that they might be effectual with you to departed from that Sentence, that Opinion, that some are supposed have fastened themselves in, because they have so vehemently contended against them as superfluous, superstitious, unnecessary and unlawful.  
How would then the true work of Reformation, of which Ma tin Bucer speaketh go on? whilst Superiors in commanding, and Inferiors in obeying, do reciprocal, love each other, and seek the public good: How would the substance of Religion and the power of Godliness be promoted, when there is a Concord Union, and Agreement between those persons in the public Worship of Almighty God, which have supposed the one party to be too common, irreverent and homely, the other too carnal and formal in their devotions? How would then the Jesuits be disappointed in their present hopes and expectations? How would then many erroneous persons be turned from the error of their ways; the poor Quakers be brought to see their pitiful mistakes; and those which have separated from the Church of England as a false Church, to see that they have been of a false Opinion?  
Doubtless we should then, and I fear not till then, be practical Christians, as to those Gospel-duties, which I find conjoined together by the Holy Ghost in one verse, 1 Pet. 2.12. Honour all men, love the Brotherhood, fear God, Honour the King.  
As we are now in this confused and devised state and condition much out of love with Uniformity. Many of us do profess that we love the Brotherhood, those that are of our own Fraternity, of this or that party, but we do not honour all men; but herein the Lord be merciful to us, how do we dishonour and reproach one another if they be not of the same way for modes of Worship and Government which we like best ourselves? The offences of the tongue, 
Baxter's Vain Religion of the Formal Hypocrite, pag. 198, 205.  by all sorts of persons you will find reproved at large, which showeth that yet we are far from honouring all men. Many there be that do profess they greatly fear God, but they do not honour the King, by yielding obedience to his lawful Commands, but dispute the meetness and the fitness of them.  
If therefore now by what I have in the integrity of my heart offered to your consideration, the God of Love and Peace shall incline your hearts to yield universal obedience to the Act for Uniformity, you will thereby show yourselves to be such as truly fear God, who is the God of Order, that you honour the King, love the Brotherhood, and honour all men; you will have no occasion then to censure those that differ from you in modes of Worship, nor any to censure you, if once there be an Uniformity therein.  
For all these good ends and purposes, Reverend and much Honoured in the Lord, do I humbly offer these my ensuing Meditations to your View; which hoping you will take by the right handle, desiring your charitable construction and reception of this extraordinary attempt; beseeching God, to accompany it with as extraordinary a blessing, that it may obtain my desired ends and aim; I take leave to rest,  
London, July 7. 1662. The unfeigned desirer of your Continuance in the Ministry, R. L.   

TO All true lovers of Truth and Peace, with the Prosperity of this famous City and Kingdom, and the continuance of their Pious Preachers still; amongst the Inhabitants of the City of London especially.  
Worthy Fellow-Citizens,  
THat I may remove a very grand obstruction to the reception of those Truths which only Christian Love and Charity have compelled me to make public in these following Papers;  
Let me prevail with you in the first place to fix this seriously upon your Souls, and really to believe it, That although I do plead for Uniformity as the way to Unity, and the means to continue our good Ministers still amongst us, yet that I plead not for formality in the Service of God. I know that is a dangerous sin and desire it may be shunned by myself and all others, as the very cutthroat of the Power of godliness.  
But yet withal give me leave to tell you, that want of Uniformity and a public Agreement in public Worship is a great impediment, not only to that Peace which Christ hath left amongst us as a Legacy of precious concernment, but also to the propagating of Religion amongst us in the life and power thereof.  
And that other good men have been of my mind herein, I find by their Writings, especially that scrious recommendation of Church Unity and Uniformity written by Mr. John Brinsley of Yarmouth, Anno 1646. a Discourse very seasonable and worthy of your perusal.  
I may peradventure by way of persuasion to Uniformity, seem to some to speak too much for the lawfulness of what the Law requireth, as a means for the settlement of a public Agreement amongst us in the Worship of God: But if you please to consult with the Reverend Mr. Richard Baxter in his Five Disput. you will find that he hath said so much to this purpose, that it may well be matter of wonder, that he and others are so backward in declaring their Conformity.  
For though many weak Christians by general discourses against Idolatry, Superstition and Will worship, are apt to think that all circumstantial additions to God's Worship are sinful, and that thereby Gods Ordinances are polluted with umane inventions; yet you will find Mr. Baxter fully declaring the contrary, particularly, that a stinted Liturgy is in itself lawful, pag. 359. which he proveth b● eight very good Arguments, That it is lawful to use a Liturgy that is not taken out of Scripture as to words, pag. 380. That significant Ceremonies are lawful as the Surplice and Sign of the Cross, merely as a professing signal action, pag. 405. That Musical Instruments, and the help of more artificial Singers and Choristers, are warrantable, pag. 406. And speaking concerning the lawfulness of professing Signs, as subscribing our names, standing up, or the like, pag. 404. Sect. 18. he saith, To this end, and on these terms was the Sign of the Cross used heretofore by Christians, and afterward standing up at the Creed, as also adoring with their faces towards the East, etc. They used those only as significations of their own minds instead of words; as the Prophets of old were wont by other signs as well as words to prophesy to the people, etc.  
Now the said Reverend Person after several instances of this nature, to which I refer you, saith, pag. 406. Sect. 15. In all these cases it is no usurpation nor addition to the word or institution of God for man to determine, it is but an obeying of God's commands, etc. which passage I beseech you all seriously to mind your Ministers of. As also what he most Christianly then professed concerning kneeling at the Sacrament, pag. 411. That though it might be sinfully imposed, yet, saith he, for my part I did obey the Imposers, and would do it if it were to do again, rather than to dislurb the Peace of the Church, and be deprived of its communion. For, saith he, further, I am not sure that Christ intended the example of himself and his Apostles as obligatory to us that shall succeed: I am sure it proveth Sitting lawful, but I am not sure that it proves it necessary, though very convenient; But I am sure he hath commanded me Obedience and Peace.  
These things premised I hope will not only prepare you to read what I have written without prejudice, but also provoke you to join with me in prevailing with your beloved friends of the Ministry that they will to what I have written in this Discourse seriously add the corsideration of what I have last quoted from that worthy person Mr. Baxter, from whence it will appear, that what ever they may doubt or scruple, as to this or that particular command of their Superiors, as to matter of Conformity; yet this they may be sure of, that Christ, as the King of his Church, though he hath not commanded, as Mr. Baxter well observeth, Five Disput. pag. 9 In what words I shall pray, whether imposed by others, or not, whether with a Book or foreconceived Form, or not; Yet he hath commanded obedience and peace.  
Where things therefore of this nature are determined by our Superiors, which, as Mr. Baxter agreeing with Mr. Ball and the Reverend Calvin, saith, pag. 8. Had been unfit for Christ to have determined in his Word, because his Word is an universal Law for all ages and Countries; and these circumstances will not be an universal determination, else why could not Christ have done it? nay, how is his Law perfect else that doth omit is? For example, God hath commanded us to read the Word, preach, hear, sing, which must necessarily be done in some time, and place, gesture, number of words, etc. But he hath not commanded us on what day of the week our Lecture shall be, or at what hour of the day, nor what Chapter I shall read, nor how many at once, nor what Text I shall preach on, nor what Psalm I shall sing, &c,  
These things belonging to a Synod to prescribe for common union and concord amongst many Churches, as Mr. Baxter granteth, pag. 7. I humbly conceive it is then uncomely and uncharitable for Inferiors to argue, that these determinations are unnecessary, and but pretences for the Church's Peace and Unity, etc. pag. 9 But to fix upon this golden sentence of Mr. baxter's in these cases; that whatsoever we may be uncertain of, yet we may be sure of this, that Christ hath commanded Obedience and Peace. Obedience in these general Texts, where we are commanded to submit to every Ordinance of man for the Lords sake.  
And Peace in all those pathetical exhortations of his Apostles to follow the things that make for peace; putting it in conjunction with that, without which we shall never enter in the Kingdom of Heaven, Heb. 12.14. Fellow peace with all men, and holiness, without which no man shall see the Lord.  
Now to work this peaceable frame into our hearts, let us now persuade one another, that laying aside those usual reflections that we are apt to make upon our Superiors in commanding things which we are apt to judge at best unnecessary, seriously to reflect upon ourselves, and consider what is our present duty.  
I must needs confess, that I have in the midst of our greatest confusions, when I was even out of hope that ever we should get out of them, often thought how we came to be ingulphed in so much misery: And this in my weak observation I gather to be the occasion of our bloody differences, as to the circumstantials of Religion; that a violent opposing begat a violent imposing, and that again produced a violent opposing, till the flame broke out which had well-nigh consumed us.  
To prevent the like again, as the case now standeth, I am apt to think, that we cannot better show ourselves to be children of the everlasting Father, the Prince of Peace, then by looking most to our selves, who are under command; and what our present duty is, which I find laid down by Mr. Baxter, Five Disput pag. 460. Prop. 12. supposing it to be the case whereof we are no competent judges; That it may be very sinful to command some Ceremonies, that yet it may be the Subjects duty to use them when they are commanded.  
To persuade therefore to that which is the Subjects duty to observe now commanded, is my chief undertaking in this following Discourse; wherein as I do but follow the example of Mr. Sprint, Mr. Paybody, and Dr. John Burges, who are there approved of for that service, Five Disput. pag. 461.  
So I hope you will be so far from judging of me, as that you will conjoin with me to persuade your Ministers, that rather than to be deprived of their Ministry, and we thereby of the benefit of their labours, that they would conform.  
And by way of persuasion let us not only deal with them by way of argument from what you may find in this poor unpollished piece; but also by desiring them to consider what they will find more scholastically written in the Peace-offering, a book that I have heard much commended by some learned Ministers, but never saw till I had almost finished this plain and homely Discourse; and also a most rare discourse, newly come forth, declaring the Conformity and Agreement of other Reformed Churches beyond Sea with the Church of England.  
To all which let us mind them how far the Apostles did, conform for the peace of the Church and propagating of the Gospel, even to the use of such Ceremonies as were abolished by the death of Christ. Mr. Sprint in his book before mentioned giveth several instances thereof, and Mr. Baxter in Five Disput. pag. 488. speaketh to the same purpose, amongst his 12. reasons to persuade to obedience in lawful things: this is the 11. Consider also what yielding in things lawful the Scripture recommendeth to us; how far yielded Paul when he circumcised Timothy, Acts 16.3. And when he took the men and purified himself with them in the Temple, to signify the accomplishment of the days of purification, etc. Acts 21.26, 27. So also 1 Cor. 9.19, 20. I am made all things to all men, that I might by all means save some; and this I do for the Gospel's sake. Study this Example, saith the learned Mr. Baxter: And let us also prevail with our Ministers to study this passage, Five Disput. pag. 487, sect. 17 Now if that things before accidentally evil may by this much necessity become lawful and a duty, then may the commands of Magistrates and Pastors, and the unity of the Church, and the avoiding of contention and offence, and other evils, be also sufficient to warrant us in obeying even in inconvenient circumstantials of the Worship of God, that otherwise could not be justified.  
Let us also remember them, how that Bishop Hooper, though as you will find in this Discourse, did scruple the Episcopal Habit, and wrote to Peter Martyr his Arguments against such Conformity, yet he was not so tenacious in his Opinion, but that for the peace of the Church he did conform to preach in the said apparel before the King. And for this Mr. Fox in the Book of Martyrs, pag. 1367. doth commend him; for, saith he, This private contumely and reproach, in respect of the public profit of the Church which he only sought, he bore and suffered patiently.  
Let us therefore desire them to remember how ill Christ will take it at their hands at the last day, that rather than with this pious Martyr and Bishop Hooper they will lay aside their Opinions, and patiently bear the private contumely of their Conformity from some censorious ones, they will suffer themselves to be laid aside from the work of the Ministry, and thereby hinder the public profit and benefit which the Church of God might receive by them.  
And for a conclusion let us join together in propounding this to their serious thoughts, That if they have but little regard to our souls welfare, that yet they will take care of their own: For when they have suffered the penalty of the Law for their Nonconformity to what the Act for Uniformity requireth, which is deprivation from the exercise and advantages of their Ministry; that yet their satisfaction of the Law will not satisfy the offended justice of an angry God: who having made himself known to be a God of order and not of confusion, is very much displeased with the disobedience of all Inferiors to the lawful commands of their Superiors, whether Ecclesiastical or Civil. For as Mr. Baxter hath well observed, Five Disput. pag. 483. That if we do through weakness or perverseness make lawful things to be unlawful, that will not excuse us in our disobedience, our error is our sin, and one sin will not excuse another sin.  
Disobedience to the commands of our Superiors therefore, though through weakness, being a sin, and that against Christ, Five Disput. pag. 485. who ruleth by them as his Officers.  
Let us therefore now remember our Ministers, that seeing notwithstanding all their sufferings without repentance, this sin of disobedience to our Superiors, as aggravated Five Disput. 486, 487. will not be blotted out at the day of refreshing. It would be much better to prevent all this sin, sorrow and suffering by their Obedience and Conformity to what the Law requireth.  
But now, my beloved Friends and Fellow Citizens, considering that there lieth one main obstruction in the way to this happy work of our Minister's Conformity, to which I have so much importuned you to join with me by way of persuasion with them;  
And this obstruction lying chief in your own power to remove; I shall in the first place bring it forth to your view, as I find it laid forth by the Author of the Sober and Temperate Discourse about Liturgies, etc. And the obstruction is this that the Ministers dare not conform, because of the great scandal that would be taken thereat by the people, pag. 108. for say they, Supposing that they were fully satisfied that it were lawful to use an imposed form, etc. yet we plainly see that they are so abhorred by many conscientious Christians, that as those who have returned to the use of them, have almost ruined their Ministry, by making themselves the scorn of some, and the grief of others; so should we we do the like, some would for it vilify, and censure, and condemn us, and separate from Communion with us.  
Now, good friends, though I humbly conceive that this is no sufficient ground of excuse for their Nonconformity, because that some Christians would censure, condemn and separate from all communion with them:  
Yet supposing that to prevent the great sin of those that shall thus be scandalised at their Minister's Conformity, many good men may be more backward to their duty, as being afraid to give offence to the weak about their observance of indifferent things.  
To help to remove this great obstruction, though you will find much more said in the 14. Chapter of this Discourse; yet give me leave to offer this to your serious consideration, that though it be a real truth that the wise God hath forbidden us to do any thing whereby our weak Brethren may be scandalised, as by those Texts quoted by the Author aforesaid doth appear, viz. Rom. 14.13, 14, 15. 1 Cor. 10.24. 1 Cor. 8.3, 9  
Yet that in all those places wherein the Doctrine of scandal is laid down, as to indifferent things, that they are to be understood only in the case where persons are left to their own liberty in the use of them; that is, when men may choose whether they will use them yea or no.  
As for example, you will find in this following Discourse, that whether we do pray with a form or without a form is indifferent; and is neither expressly forbidden or commanded. Now when it is left to our own liberty, whether we will use a form or not use a form, than we should scandalise weak Christians according as we demean ourselves in this particular. But if by a Law we are commanded for Uniformity sake to use a public form of Common prayer; for weak Christians to be offended at the Minister that doth yield obedience to this command, this scandal of Brethren weighs light when put in the scale with the command of Authority.  
And the reason why it doth so is this, because that though the thing be in itself indifferent, where we are left to our own liberty, as I said before; yet when it is commanded by our Superiors, and no where forbidden by God, our disobedience to their commands is no indifferent thing, but is a sin against the Fifth Commandment, wherein the honour that we are to give to our Parents, whether Natural, Spiritual or Civil doth consist in obedience to their lawful commands.  
Which being so, I beseech you to be so far from being scandalised to see your Ministers do their duty, which Aquinas as I have read, calleth Scandalum Pharisaeorum, the scandal only of the superstitious Pharisees, which our Saviour hath taught us to condemn.  
As that you do rather exhort and persuade them by all means, rather than to lay down their Ministry, to care only for to satisfy themselves; and let not the thought of the scandal that may be supposed to be taken by you at their Conformity be any impediment or hindrance thereunto.  
And that you may be free, forward and cordial in this work; I beseech you be impartial in your pursuit of that knowledge, which may strengthen you against this weakness in you, whereby you are apt to be scandalised at the matter of your Minister's Conformity to indifferent things.  
It is a most Excellent Rule to this purpose that is given by Mr. John Brinsley in a Sermon of his Entitled, A Looking Glass for good Women, and may also serve to be a Looking Glass for good men of weak judgements and strong affections, pag. 17. The most probable way to be resolved in our doubts and scruples, is to hear what both parties can say; especially those of a differing judgement from us, this is the most probable and rational way to be rightly informed.  
And further saith he, Some are so wedded to their own Wills, as to take up resolutions before hand in case their opinions be meddled with, or their ways touched upon, though never so tenderly; yet they will come no more at the public Ordinance, at least to hear such a Minister. Now surely, saith he, Christians, is this Christian? even Felix the Heathen was of a better mind, who though troubled at the hearing of Paul's Sermon, promiseth to hear him again another time. Let them take this home with them, This is but to clear an evidence that they are but too willing to be deceived.  
I beseech you therefore as a means to corroborate and rectify your judgements as to matter of Uniformity and obedience to our Superiors therein, and to prevent your scandalising, observe this Rule in your hearing and re●ding, and be very careful to decline what ever may evidence to others as well as to yourselves; that ye are willing to be deceived.  
And let me persuade you not to rest in a lose and confused knowledge of your liberty, and of the liberty of others as to these things.  
I have somewhere read, that a little lose knowledge in natural Philosophy is very apt to make a man an Atheist; whereas a deep and through knowledge of the secrets of nature may be a great conviction of a Deity. Even so a lose confused knowledge of these things in controversy, is apt to make a person very scrupulous if not schismatical; whereas a distinct; and well grounded knowledge from Scripture, Antiquity,, and the Writings of Learned men, will deliver a man not only from scrupling himself, but from censuring and condemning others about these indifferent things. Now that knowledge which delivereth from the committing of such unchristian sins, is well worthy of the labour of digging for it, as for silver, and of the seeking for it, as for hidden treasure.  
Which having obtained through God's blessing upon your endeavours, even but such a measure as may keep you from scrupling yourselves, and being scandalised at the obedience of others; I beseech you then be persuaded in the next place as a great means to heal our present divisions about modes of Worship and Government, to moderate and proportion your Zeal accordingly.  
And here let me commend unto your practice a most rare Rule of Mr. Paul Baines, one that is reckoned in the Petition for Peaee for one of those Worthies that did take Nonconformity to be a sin. Now, saith he in his Commentary upon the Ephesians, 
Mr. Hildersham in his 25. Lecture on 51. Psalms, hath much there to this purpose.  Chapter 2. Verse 15. fol. 297. Whatsoever lieth not in us to reform, it shall be our zeal and piety to tolerate, and with patience to forbear.  
This excellent Rule he saith holds especially, In such things that concern not so much what is essential to our outward communion with God or men, as the due carrying on of every business in the said communion; wherein there may be many superfluities and defects; Saluâ tamen Ecclesiâ. Yea he adds, that in such a Church the best and truest Members may have more cause to rejoice then to grieve.  
Oh, Sirs, give me leave to tell you, we do too frequently feed one another with that which increaseth our fears, dislikes and discontents; whereas this holy man tells us, That even in such a Church, wherein there may be many superfluities and defects, the best and truest member may have more cause to rejoice then to grieve. I hope we all desire to be the best and truest members of Christ visible Church, let us show our selves to be such in provoking and encouraging one another to rejoice more in that effectual reformation of the Doctrine of our Church, which Mr. Baxter doth acknowledge, as you will find in this following Discourse; then in being grieved and discontented at those superstuities and defects, which we may suppose are yet in our Worship and Discipline.  
Were but this rule aforesaid well digested in our hearts, and reduced to practice by us, it would hugely tend to the rectifying of our zeal, and the stilling of our discomposed mind.  
I fear many of us are apt to think, that what we may judge to be amiss in the modes of Worship etc. our zeal and piety is not to tolerate, but to endeavour the extirpation thereof. But this holy man was of another mind, That whatsoever was not in our power to reform, it shall be our zeal and piety to tolerate.  
And that we may be all of his mind for the future, whatever we have been for the time past, and take heed of this dangerous Doctrine, viz. That the Church needeth not to stay for the Prince in reforming any abuse, but may reform it though the Prince say no. Which Dr. Somes, that wrote against it in Anno 1589. calleth one of the execrable fancies of Henry Barrow and John Greenwood. I shall give you one of his arguments as a preservative; saith he, pag. 9 God's Religion was greatly decayed in King saul's time, the holy Tabernacle was broken, God's Ark was in a private man's house, the Israelites had private Chapels in Hills and Groves: David and other holy men in those days did only mourn for these corruptions, but it being not in their power to reform, they waited till after the death of Saul, the Reformation being put into David's hand with the Government.  
This being therefore a great Error, that the Church needeth not to stay for the Prince in reforming abuses, but may reform them whether the Prince will or no; I desire it may be well considered of, that for Subjects to swear that they will reform what they judge amiss, whether the Prince will or no, is a greater Error than the former; and for Subjects to think themselves bound by their Oaths so taken for to endeavour so to do, is the greatest Error of all three. This, I hope, I have proved more fully in the following Discourse, to which I refer you.  
And therefore beseeching you to lay aside all such disturbing principles of confusion, let us consider what this holy Mr. Baines and other good men have said, which I have quoted in another place; That whatsoever is not in our power to reform, it shall be our zeal and piety to tolerate, and patiently to forbear.  
It is not in our power to be public Reformers; but if our zeal towards that which is not in our power to reform, were turned into a zealous resolution and endeavour of reforming ourselves, and those that are under our power and charge in our families, we should soon see such a public Reformation, as might better deserve the name then what we have seen unto this day.  
Let us not therefore seek the reforming of others, so much as our selves; let us not mind so much the failings of others as our own: Above all let us take heed that our zeal misled us not even in the performance of a very necessary duty for these times, even that of mourning, for the sins of others. It is doubtless a great evidence of our zeal, and demonstration of our love to God and the souls of others, to mourn for the pride, profaneness, and wickedness of others. But yet as we may miscarry in works of great piety and charity, as our ●aviour doth instance in those of prayer and giving alms, for want of a pu●e intention in the performance of the same, so also may we in this very duty. I remember the Prophet Jeremiah, that wished his head to be a fountain of tears, saith, Jer. 13.17. My soul shall mourn in secret for your pride. So that except we are called publicly to mourn for the public sins of the Kingdom, it is most Christian to mourn in secret for that which we cannot reform. And that with this caution also, That we must first be sure that they are sins which we mourn for even in our secret retirements, otherwise we may take God's name in vain in that particular.  
But whilst we think that we are doing this duty, to make the sins of others, especially of our Superiors and Governors to be matter of our Discourse whereby our affections are alienated from them, and discontents are cherished; which discontented spirit as Mr. Brinsley saith in his Lookingglass for good Women, pag. 8. is a forge or anvil for Satan to forge or hammer any thing that is evil upon; Such as are privy whisper, slanders, backbitings, mutinies, conspiracies, treasons, deposing of Princes, and utter decay of Commonwealths; as the Reverend Bishop Jewel hath it, and much more to this purpose in his Commentary upon the 1 Thes. 4. on these words, That ye study to be quiet, and meddle with your own business, pag. 88  
I say, surely this mourning for the sins of others is a sinful mourning to be repent of; and is such a practice that no ingenious child durst take up in a family. This is but with Cham to uncover the nakedness of the parents, a sin which God did severely punish in him, and will do in all offenders in that kind without repentance.  
This may seem to some a strange doctrine, but if you consult the sacred Scriptures, you will find it to be a very true one. And though some of you which are young Christians may censure me for want of zeal in this point, yet I desire such to consider, that by that time they have had the experience that I have, they will be of my mind; and in the mean time they would do well to believe what these Scriptures following speak unto them, and charge their consciences with the practice of the same, Acts 23.5. Job. 34.18. Eccles. 10.20. Epistle of Judas ver. 8. 2 Pet. 2.10. Titus 3.2.  
This is a time for us to deal plainly and faithfully with one another, that do resolve to live peaceably.  
We of this City are to look upon ourselves as those who have received a very great deliverance, not only from the great dangers we were in while under the Dominion of the Committee of Safety, but from all the late troubles and calamities that were abroad throughout the Kingdom.  
Let us therefore now consider, that though through the free grace of God our miseries during these times, in comparison of what other Cities did sustain, were less than any other:  
Yet now through the great clemency of our gracious Sovereign, we have as large a share in the Act of Indemnity as any; and have received more signal tokens of his favour, than any other City under his Majesty's Dominions.  
And therefore Christ's counsel to the Cripple is very well worthy of our serious consideration; Behold thou art made whole, sin no more lest a worse thing come unto thee, John 5.14.  
Let us now know the things that belong to our Peace before they are hid from our eyes, and let us sin no more in that kind as we have done before.  
But let us who do profess more piety than others, make it evident to the world that we do practise more loyalty than others.  
What God hath joined together let no man put asunder: God hath in his Holy Word joined these two together, Fear God, and Honour the King, 1 Pet. 2.17. which last, as it is the duty of all, so especially of us who are admitted, so near our gracious Sovereign as to lodge in his Chamber; this famous City, whereof we have the honour to be Citizens, it is called, if I mistake not, his Majesty's Chamber: Let us therefore keep silence therein, let us not through our jealousies, fears animosities, or discontents, make any disturbance to hinder His Majesty's repose or our own after all his great and many sufferings.  
For in so doing as we shall very much please God and our King, under whom (if we be not wanting to ourselves) we may lead peaceable lives in all godliness and honesty; so we may do very much good to the whole Kingdom at this time by our example  
For my own part, though this appearance of mine may seem strange to some, being the first Citizen that hath been thus publicly persuasive for Piety and Loyalty, for Uniformity and Unity, to be the daily subject of all our thoughts, practices and endeavours; yet as when Elijah was thought to be alone, there were 7000. reserved ones which he knew not of. So my hopes are that there are thousands of such as I do profess myself to be; that being sensible of what they never suspected, would have been the consequents of our late irregular motions, will endeavour to make good what King Charles the First did Prophetically foretell, would be the condition of such persons; writing to our now restored Sovereign; thus drops his Royal Pen; None will be more Loyal and Faithful to me and you, than those subjects, who sensible of their errors and our injuries, will feel in their own souls most vehement motives to repentance, and earnest desires to make some reparation for their former defects; of such he saith further, in that Meditation, I believe you will find them truly zealous to repay with interest that loyalty and love to you, which was due to me.  
That we may all appear to be such, let us cast away our old principles, I do not mean of piety and of the true Reformed Protestant Religion in opposition to Popery; but whatever principles may have a tendency to the dishonour of the Gospel, and the disturbance of the public peace.  
These things may lawfully be done, not only because the Law of the Land calleth for it by this Act for Uniformity; but the Law of God allows it, as I have endeavoured to manifest in this following Discourse; which though probably it may be subject to some mistakes through weakness, for which I beg pardon, yet none through wilfulness I dare affirm.  
In the impartial perusal therefore of these following Papers, I desire you to rest assured that I have no design but the Glory of God, the interest of Christ, the Peace of his Church, the Continuance of his Ordinances amongst us in their purity and Power, with a settlement after all our great Confusions and Shakes, which all good men should desire. That this weak and unworthy Work may obtain these blessed ends, I commend it to God's blessing upon your calm and charitable thoughts thereof, and rest,  
July 10. 1662. Yours, R. L.   

The Contents of the Chapters.  

CHAP. I. 

INtroductory, and by way of Preface pressing the necessity of searching into the nature of the things commanded, before suffering for the same. pag. 1    
CHAP. II. 

Concerning subjection and obedience in general, our averseness to it, and the way to heal it. pag. 5    
CHAP. III. 

In which the Proposition is proved, that it doth belong to the Magistrate and Church-governour to command and appoint in matters of Religion. pag. 8    
CHAP. IV. 

The term Uniformity explained, and this Proposition proved, That obedience to the Act for Uniformity is the way to Unity. pag. 12    
CHAP. V. 

That indifferent things may lawfully be commanded, and that to obey such commands is not only lawful, but profitable for the Peace of the Church. To refuse obedience to indifferent things as sinful, is Negative superstition; with several considerations about the regulating of our zeal about things indifferent in themselves. pag. 22    
CHAP. VI 

That to declare against the binding power of the Covenant, according to the Declaration appointed by the Act for Uniformity, is lawful both by the Law of God and of the Land. Wherein the judgement of reverend Mr. Perkins in six cases, as to the not-binding power of on Oath, is applied to the case in hand. pag. 33    
CHAP. VII. 

That to declare, That it is not lawful upon any pretence whatsoever to take up arms against the King; and that we do abhor that traitorous Position, of taking arms by his Authority against his Person, etc. is very warrantable by the Law of God and of the Land pag. 48    
CHAP. VIII. 

That Uniformity in public Worship, by obedience to an Imposed Form is lawful. pag. 54    
CHAP. IX. 

The Vindication of the Common prayer of the Church of England, be Mr John Ball, from the aspersions of the Old Prownists, and the Authors of the Temperate Discourse and Plus Ultra. The lawfulness also of Conformity to it, with its Rites, proved by Bishop Jewel, Martin Bucer, and others. pag. 60    
CHAP. X 

That to subscribe to the 39 Articles of Religion, and to declare an unfeigned assent and consent, etc. is not contrary to any command of Christ, but lawful and warrantable, notwithstanding all the objections made of old by Mr. Josias Nichols against subscription, which are in this Chapter laid down, and modestly removed. Pag. 91    
CHAP. XI. 

That to subscribe to the use of those Ceremonies which have significancy in them, as the Surplice and Cross in Baptism, is lawful and warrantable; proved by the judgement of Foreign and our own Modern Divines, both Conformists and Non-conformists. Pag. 106    
CHAP. XII. 

The general argument against Subscription to the Book of making Bishops, Priests and Deacons; because the Deacon we are to approve, his description is not to be found in the Book of God, answered: The weakness of which argument is evidenced from the example of Christ and his Apostles; also the great evil of urging this argument at large, that nothing is warrantable but what is expressly commanded. Pag. 110    
CHAP. XIII. 

The Order of Deacon excepted against by Mr. Nichols as exercised in the Church of England, justified by Mr. John Balls argument for Lecturers. Together with several directions from Mr. John Randal, what is to be done in this present case of Conformity, as to persuading of the Conscience. Pag. 124    
CHAP. XIV. 

Contains the course that a Minister is to take as to Conformity. Though scandal be taken by weak Brethren, in which Chapter the Doctrine of scandal is considered, and what is alleged by the Author of the Temperate Discourse is answered; and the Magistrate freed from what is charged upon him under this consideration. Pag. 132    
CHAP. XV. 

That to receive Ordination from the Bishop, though ordained before by Presbyters, is lawful. Pag. 140    
CHAP. XVI. 

That for our Ministers to receive Ordination by Bishops, though ordained before by Presbyters, will not conclude the Reformed Churches, that have no Episcopal Ordination, to have no true ministers, and consequently to be no true Churches. Pag. 151      


Bucer Scripta Anglicana, pag. 455.  
I give thanks to God, who hath given you grace to reform these Ceremonies in such a purity.  
And of the Common Prayer thus he there writes; I have found nothing in it which is not taken out of the Word of God, or at lest which is contrary to it, being rightly interpreted.   

Mr. John Ball's Answer to Mr. Can, part 2. pag. 9  
If the Common Prayer be wholly taken out of the Mass-book, how cometh it to have those things which are so directly contrary to the Mass, that both cannot possibly stand together?   

Peter Martyr's Epistle from Oxford Nou. 4. 1550. to Bishop Hooper, pag. 8.  
How be it I will not grant that these diversities of Vestures have their beginnings of the Pope, for so much as I read in the Ecclesiastical History, Euseb. lib. 3. cap. 31. How that John the Apostle wore at Ephesus, where he dwelled, a Bishop's apparel, terming it Petalum seu lamina pontificalis. As touching S. Cyprian the holy Martyr, Pontius the Deacon writeth, that a little before he should be beheaded, he gave unto him that was appointed to behead him his vesture, called B●rrus, after he had put it off: and to the Deacons he gave his other Vesture, called Dalmatica, etc.  
Chrysostom maketh mention of the white Vesture of the Ministers of the Church, in Mat. cap. 26. homil. 83. & ad ●o●ul. Antioch. homil. 60. etc. But be it so, let them be the invention of the Pope, as you would have it; yet notwithstanding for the respect of the Papistical invention in them, I cannot be persuaded so much impiety to be therein, that whatsoever it toucheth it doth by and by so corrupt, that it cannot be lawful for good and godly men to use godlily, pag. 7. We read how that wine was consecrated unto Bacchus, bread unto Ceres, water unto Neptune, oil unto Minerva song unto the Muses and unto Apollo, and many other things Tertullian rehearseth in his book entitled De Corona Militis Christiani; yet for all that we stick not to use all these things freely, as well in holy as in profane uses, although at one time or other before they had been consecrated to Idols and to Devils.   

Perkins on Conscience of Oaths, pag. 527.  
If at the first it were lawful, and afterward by some means become either impossible or unlawful, it binds not conscience; for when it becomes impossible, we may safely think that God from heaven frees a man from his oath.    


CHAP. I.  
Introductory, and by way of Preface pressing the necessity of searching into the nature of the things commanded, before suffering for the same.  
Section 1.  
INquiries after Truth in matters controverted are not more difficult in their prosecution, then pleasant and delightful in the satisfaction they afford. For, though it be a true assertion of Democritus, that Veritas in puteo latet, etc. and cannot be drawn out but with much labour; yet no dainties are so relishing and delicious to the taste, as truth obtained is to our Intellectnals.  
Sect. 2. But more especially ought we to desire to know the truth in matters doubtful, which refer to our practice; and especially such as refer to the purity of God's Worship, who is a Spirit, and will be worshipped in spirit and truth.  
And though this is to be done at all times, yet especialty when we are supposed to be brought unto such an hour of temptation, that we must either betray the truth through cowardice in our own apprehensions, or in the apprehensions of others betray our liberties sacred and civil by a rash and precipitant suffering.  
Sect. 3. Now this, I suppose, being the case of many both Ministers and People at this time; there being but small hopes, notwithstanding our former Civil wars and late Petition for peace, but that now by the Act for Uniformity established, we must either conform thereunto, or suffer the penalties of the same.  
The present duty that now lieth upon us is, by all the helps we can to make a serious search into the nature of those things which are the subject matter of that Conformity enjoined, and to satisfy the conscience in this particular, Whether by obedience thereunto we become not children of disobedience unto Christ, who is the everlasting Father and supreme Lawgiver of his Church?  
Sect. 4. For this being a certain truth, That we are never called to suffer as Christians by yielding passive obedience, but when we cannot without sin yield active obedience; and that no Minister, I suppose, is to lay down his Ministry, but in as clear a case as he can lay down his Life; it doth very much concern us to be persuaded in our consciences, by that which hath absolutely the commanding and obliging power thereof, viz. the Word of God, Whether or no by yielding obedience to this Act of U ifo mity we are not Violators of the Law of God? For where no law is violated there is no transgression, sin being the transgression of the law.  
Sect. 5 And doubtless though there be, as the Authors of the Pe ition for peace do intimate, p. 4. an appearance of very great love to Christ in refusing conformity to things indifferent, because that they judge it to be an Usurpation of his Kingly power, and an accusation of his Law as unsufficient; and because that they dare not be guilty of adding to, or diminution of his worship, or of worshipping him after any other Law then that by which they shall be judged; or such as is merely subordinate to that, supposing them to be mistaken in thinking things to be so displeasing to God.  
Sect. 6. Though this may be commendable in such cases, and about such matters wherein persons are left to their own liberty, and are not under the commands of their Superiors:  
Yet when by so doing upon a mistake, through their disobedience they shall violate a positive and clear Gospel- precept, and in suffering upon this account shall condemn the generation of the just, even the practice of the primitive Christians in the Apostles days, who did conform to indifferent things of no necessity to salvation, Acts 15. and of the tender-conscienced Martyrs in Queen Mary's days; when they shall thereby also deprive the Church of God of their labours in the Ministry, and be also matter of grief of heart to many. solid and judicious Christians, and thereby administer matter of horror and great scruple of conscience in weak Christians, who thence conclude, that surely there must needs be many conscience-wasting sins in the use of the Common Prayer, Rites and Ceremonies of the Church, etc. that men will suffer so much for their Nonconformity.  
Sect. 7. I humbly conceive that a mistake in this case is of very dangerous consequence, and to avoid these miserable and sinful evils is a duty incumbent, and that it would argue a very great fear of displeasing of Christ, and a solicitous care of obeying him, to make a diligent search into God's Word, and into the Writings of pious and learned men;  
Before such (who especially are Teachers of others) shall expose themselves to the deprivation of their Ministry, and thereby many good souls that delight therein to the loss thereof.  
Sect. 8. I say, they ought to be clearly and fully persuaded they are not only Truths, but Truths of so high a nature, as may bear proportion with what they do expose themselves to suffer for the same.  
I do verily believe it would be a great sin, and highly displeasing to Christ, if now in this juncture of time, merely to please men or avoid suffering, we should do any thing whereby we might violate any Law of Christ, the King of his Church. If Daniel, when there was a Law made forbidding him to offer unto God his daily sacrifice of prayer for 30. days, Dan. 6.7. his conformity to this Law would have been as manifest a breach of God's Law, as for the three children to have fallen down, and worshipped the golden Image at the command of the King.  
Sect. 10. But to refuse such commands as are doubtful and disputable whether sinful or no, it is not the judgement of those Worthies named in the Petition for peace, pag. 18. who have taken this Nonconformity to be a sin; but it must appear upon a well-grounded conviction of the conscience from God's Word truly applied, which doth either in express terms or by a just consequence make this or that to be a sin, which is now the matter of obedience by this Act; otherwise we shall suffer but for our own fancies or opinions, or upon a tradition received from our Forefathers.  
And though I do believe what I have read professed in the name of many who are yet unsatisfied in the Petition for peace, that you have by reading and prayer sought for satisfaction; yet considering what I find asserted in the book aforesaid, pag. 14. That men have not their Understandings at command; who can tell what a word in season may do now, especially from so unlikely and so unlooked-for, as well as from so unworthy a one as I myself?  
Sect. 11. It is an old saying, That sometimes a looker on may see more than a gamester. And therefore though unconcerned in this last Act for Uniformity, being in none of those capacities which call me to the observance of the same:  
Yet sympathising with those that are scruplers, and desiring that they may not thereby be exposed to those sufferings which may be the fruit of their Nonobedience, and that all the ill effects thereof may be prevented.  
Sect. 12. I have presumed to be a Remembrancer to such persons, as I was sometimes to the Army, to mind them of such things which I shall present from the Writings of such Non-conformists and other Divines, as are now above all Interest, and being dead yet speak; as also from the judgement of the reverend Mr. Richard Baxter yet living: By which I hope it will appear, That there is not that matter of sin and danger, which I do observe some do conclude and take for granted there is in yielding obedience unto the Act for Uniformity.   

CHAP. II.  
Concerning subjection and obedience in general, our averseness to it, and the way to heal it.  
Section 1.  
NOw for as much as the subject matter of Obedience to this Act for Uniformity to some appeareth so sinful, that they have already deprived themselves of the opportunity of preaching the Word, and the Congregations which they have dismissed from the hearing thereof on certain Weekday Lectures in this City.  
Sect. 2. I shall by way of Introduction to what follows remember such Ministers of what I hope may give a check to this rashness, and then propound something in general that may incline their hearts to keep this Law.  
To which purpose I humbly desire them seriously to peruse and consider of the Reasons given by Mr. Baxter for obedience in lawful things, Five Disput of Government and Worship, pag. 483. and to stay such of you as are in such great haste to be gone out of the Lords vineyard, be pleased to consider what you shall find proposed by the said reverend person, proposit. 1. We must obey both Magistrates and Pastors in all lawful things which belong to their Office. 2. It belongs not to their Office to make God a new Worship; but to command the mode and circumstances of Worship belongeth to their Office; for guiding them therein God hath given them general rules. 3. We must not take the lawful commands of our Governors to be unlawful. 4. If we do through weakness or perverseness take lawful things to be unlawful, that will not excuse us in our disobedience; our error is our sin, and one sin will not excuse another.  
Sect. 3. Concerning the lawfulness of the things appointed by this Act, particularly I hope to make evident to such as will with patience read over this whole Treatise without prejudice.  
In the mean time to reconcile the minds of men to this Act, I shall prepare them by what followeth.  
Disobedience, you may observe from Mr. Baxter, though but through weakness and a mistake, is very dangerous. Obedience also to the commands of our Superiors is exceeding pleasing to God; I say, in lawful things, Behold to obey is better than sacrifice, quoted by Mr. Baxter, 
1 Sam. 15.2.  pag. 489. There being also naturally in our hearts a very great averseness to subjection, there being as the reverend Calvin saith upon 1 Pet. 5.5. Nihil humano ingenio magis adversum quàm subjectio; 
Calvin on 1 Pet. 5.5.  verum enim illud olim dictum est, Regis animum quemque intrase habere: Nothing to which the wit of man is so adverse as to subjection; so true is that which was said of old, Every man hath within him the heart of a King.  
Sect. 4. Observe, I pray, what he saith, and it will give you the reason why men do so set their wits on work to dispute the commands of their Superiors, why they do so strongly argue against the commanding of unnecessary and indifferent things in their judgement, 
5 Disput. 471.  and why they charge such commands as being the cause of all contentions and divisions: I say, we may well fear what Mr. Calvin saith to be the ground thereof, because there is nothing to which the wit of man is so adverse as to subjection; and because that which was said of old may too truly be affirmed in our days, and will be while men are in this state of Imperfection, that every man hath the heart of a King within him, would be a Ruler over others, but hardly brought to subjection himself.  
Sect. 5. In order therefore to the healing this distemper I shall crave leave humbly to propose even to the consideration of all peaceable spirits, and all that desire to be such, this general Proposition; That Obedience to this Act of Uniformity is the way to Unity.  
Which if I can demonstrate (as I hope through Christ I shall) and prove by Scripture and Reason, I am apt to believe it may very much conduce to reconcile the minds of many to this work, which is of so great concernment at this time.  
Sect. 6. To which purpose I shall also for the help of those who are in my own private capacity and station, that they being informed in the nature of this Act, may think well of it themselves, and not think ill of those that do conform thereto.  
I shall endeavour to explain what this Uniformity is that the Act requireth.  
But before I begin, considering that the reverend Mr. Baxter hath laid down this as his first Proposition, before he giveth his reasons for obedience in lawful things, viz. That we must obey all Magistrates and Pastors in all lawful things that belong to their Offices: I shall lay down this proposition in the first place, That it doth belong to the Office of the Magistrate and Church-governors' to command about matters of Religion, especially as to the modes and circumstances of Worship.   

CHAP. III  
In which the Proposition is proved, that it doth belong to the Magistrate and Church-governour to command and appoint in matters of Religion.  
Section 1.  
THat I may proceed more distinctly I shall first prove the proposition in reference to Christian Kings, who are the supreme: secondly, as to Church-governors and Pastors.  
That it doth belong to the office of the King to command about matters of Religion I shall endeavour to prove, first, by the light of Nature; secondly, by the light of Scripture; thirdly, from Ecclesiastical History; fourthly, by the Laws of our Land, under which we live.  
Sect. 2. First, by the Light of Nature this appeareth to be the Magistrate's office to command in matters of Religion. I shall give you but one or two Instances for the proof thereof: first, in Nabuchadnezzar making a Law against blaspheming the true God, Dan. 3.5. secondly, in Darius, 
Dan. 6.  who upon the sight of another miracle wrote to all People, Nations and Languages, saying, I make a decree, that in all the dominions of my Kingdom men tremble and fear before the God of Daniel. To both which let me add the example of the King of Nineveh, who hearing and believing Jonahs' message from God, did proclaim a Fast, and charged all to put on sack cloth, etc. Jonah 3.  
Sect. 3. If it be objected, These were Heathen Princes: They do the better service to prove my assertion, that such had so much of those relics and fragments of the Light of Nature to teach them, that as they were in office they should restrain from Blasphemy, and command the fear of God, and humiliation before him.  
Sect. 4. Secondly, by the Light of Scripture that it belongeth to the Supreme Magistrate to command about matters of Religion, all the Examples of Moses, of Joshua, of David, of Solomon, of Asa, of Jehosaphat, of Hezekiah, of Josiah, and of Nehemiah, do prove the same.  
And as the coming of Christ did not abolish Kingly Government, but confirm it, as we may observe both by his doctrine and practice; so in no part of his Gospel, or writings of the Apostles, is the dealing about matters of Religion taken from the Magistrate, but the right that Kings had in the Old Testament was rather corroborated by Christ's doctrine. The Magistrate therefore Rom. 13.4. is called God's Minister or Deacon, and he is said to be in this exercised as God's Minister to take vengeance on him that doth evil; the greater therefore the evil is, the more to be suppressed; and the greater the good is, the more to be enforced.  
Sect. 5. St. Augustine in his 50. Epistle hath a very considerable passage to this purpose, Who being in his right wits will say to Christian Kings, Take you no care who defendeth or impugneth in your Realms the Church of Christ your master, let it not pertain to you who list to be sacrilegious or religious within your Kingdom. And upon this account he doth challenge the Donatists, Cry thus if you dare, Let murders be punished, adulteries, etc. only sacrilege (which he expounds to be a contempt of God, his Truth, his Church) we will not have punished by Prince's Laws. And again saith he, will the Donatists, though they were convinced of a sacrilegious schism, say, That it belongeth not to the Prince's power to correct or punish such things?  
Sect. 6. Observe, I beseech you, besides the Scripture the judgement of this ancient Father, and that it was the opinion of the Donatists, who were very great schismatics, as I find in the Arraignment of schism by Mr. Brinsley; they also, it appeareth, did deny the Christian Magistrate to meddle in matters of Religion. I wish this error be not found amongst such as Mr. John Ball wrote against in the answering of John Can, or any other besides the great Factors for Rome the Jesuits.  
Sect. 7. I proceed therefore to prove this to be the Magistrate's office in the third place by the practice of the first Christian Emperors that submitted to Christ's Gospel; Constantine commanded matters of Religion, as Eusebius in vita Constant. lib. 3. cap. 38. lib. 3. cap. 27. he showeth what a Nursing father he was to the Church of Christ, how he called Councils, and in many of their Synods did not sit idle, (but as a Moderator among them) and confirmed their decrees with his seal.  
And as Constantine so also did Constantius, and after him Justinian, who in his Code repeateth not only th● Laws of former Emperors touching the Christian Faith, Baptism, the Church, etc. but in his authentics he maketh many new constitutions, in which he disposeth o● matters about God's Worship. as in what places, by what persons, with what loudness of voice they are to administer.  
The like also did Charles the great, the Emperor of the West part 800. years after Christ, in his Preface to his Laws, Praefat. Caroli in leges Francisc. there is this passage, Therefore, O you Pastors of Christ's Church, and Teachers of his flock, have we directed commissions unt● you that will join with you to redress those things which need reformation, in our Name, and by virtue of our Authority.  
And that this did belong to Christian Kings ever since the plantation of Christian Religion in our Land, I find by a Letter of Eluthorius Bishop of Rome unto King Lucius, 169. à passione Christi; in this Letter he saith, That h● is God's Vicar in his Kingdom, according to the saying of the Psalmist, Give the King thy judgements, O God, and thy righteousness to the King's son. The King's sons be Christian people and folk of his Realm, 
Fox Mon. pag. 96.  who if they be divided you ought to gather in concord and peace.  
Sect. 8. And that this belongeth to this day to our Kings to meddle in matters of Religion, is evident by several Statute-Laws, that Ecclesiastical Jurisdiction is annexed to the Imperial crown of this Realm, I may have occasion to name some hereafter, and therefore forbear at present.  
Having, I hope, fully proved by the Light of Nature, Scripture, the practice of Christian Kings at all times to this day, that it belongeth to the Magistrates office to command in matters of Religion, though not to make God a new Worship, yet to command about the modes thereof:  
Sect. 9 I shall speak but a word of the second part of the Proposition, That it belongeth to the Church-governors and Pastors to command about matters of Religion also, but so as to be subject to the Higher powers, 1 Thes. 5.12, 13. Heb. 13.17. 1 Cor. 11.34. The Apostle Paul having given as it were several Canons, for reforming the great abuses that were about the administration of the Lords Supper, he saith, The rest I will set in order when I come. And the like commission he giveth to Titus 1.5. For this cause left I thee in Crect, to set in order the things that were wanting, as I appointed thee, or commanded thee: He doth not say, as God hath commanded, but as I have appointed. The practice of the Synod in restraining the Christian Gentiles from their liberty of eating bload, doth show that it belongeth to Church-governors' to command about indifferent things, and the modes of Worship and Discipline.  
And thus now having proved that which I judge very necessary to reconcile men's minds to obedience, if once the conscience be persuaded that it belongeth to the Magistrates Office to command what is the subject matter of this Uniformity:  
I shall in the next place proceed to explain what this Uniformity is which the Act requireth, in order to the proof of my Proposition, That obedience to the Act of Uniformity is the way to Unity.   

CHAP. IU.  
The term Uniformity explained, and this Proposition proved, That obedience to the Act for Uniformity is the way to Unity.  
Section 1.  
COncerning the term Uniformity I shall not spend much Ink or Paper in a critical or Etymological discourse thereof; for to speak de nomine, of the Name, is to no great purpose, further than it makes the thing required more intelligible.  
I must confess I do not find the term in Scripture, but yet as Epiphan. lib. 3. haeres. 73. Nomen substantiae non ponitur nude nec in veteri nec novo Testamento, sensus verò ubique est. But the sense or essence thereof we may find in many places of Scripture commanded and commended, that we should all speak the same things, and with one mind and mouth glorify God. And that is the chief thing propounded by this Law, pag. 71. viz. An universal agreement in the public Worship of Almighty God.  
Sect. 2. I have therefore but one thing from the term Uniformity to observe, as to its Etymoligy, if I mistake not, and that is this, Uniform doth signify one form, mode or manner, in which by a universal agreement the public Worship of God is to be performed. And were this but well considered, this Act would be the more readily obeyed, it requiring of us no more than what God's Word commands or allows, and his Church hath practised, as you shall read hereafter, that in the manner of our public Worship we should be uniform, the whole Church to have but one mode and one rule for its rites and ceremonies.  
Now take the term Uniformity in my proposition in this sense, for one form, mode or worship to be observed by all that are members of our visible Church; and  
I humbly conceive it to be a seasonable Truth to be treated on, That obedience to this Act for Uniformity is the way to Unity.  
Sect. 3. The reason in general why it is likely so to be is, because that our chief discords, dissensions and divisions, which we so long have laboured under, have been about our modes of Worship and Discipline.  
That they have been so from the very first beginning of the troubles of Frankefort to this very day, he is a stranger in our Israel that knoweth it not; yet if you will not take it from me, be pleased to take it from Mr. Baxter, who in the Postcript of his Epistle to the Reader, before his Treatise of the Vain Religion of the Formal Hypocrite, having cleared the Doctrine of the Church of England from being any matter of our most unchristian discord, he says, The more is the pity that the very modes of Worship and Discipline should be the matter of such sharp and uncharitable discords.  
Now than if our sharp and uncharitable discords be and have been about the modes of Worship and Discipline, then for all to observe one mode, or form, or rule in public Worship and Discipline must needs be the way to unity and agreement.  
Sect. 4. This at first view may seem to be Durus sermo, a very hard saying, who can bear it? and I do the more incline to believe it by what I have read, which discovers how contrary the apprehensions of some learned men are to this Truth.  
Who have therefore pleaded very much for Nonconformity, and a liberty for persons to choose or refuse what form or mode of Worship they please, as the way to peace.  
Now this, I say, being the general argument against Uniformity, with the means conducing thereunto, as I find in the Petition for peace, and also in Mr. Baxters' sieve Disputations; I shall make bold with all tenderness and meekness, and with much respect to those worthy persons, to weigh and consider of the truth and strength thereof.  
Sect. 6. The argument I find in the Petition for peace, pag. 14. in these or the like words; Nothing more affects us then to think of the lamentable divisions that have been caused, and are still like to be, whilst things unnecessary are imposed; and on the contrary, how blessed a unity and peace we might enjoy, if these occasions of divisions were removed.  
So that here in short lieth, as is said, if I mistake not, the ground of all these lamentable divisions about modes of Worship, even since the Reformation begun in King Edward's days to this time, That things unnecessary have been imposed.  
And that this is the chief exception against our Superiors commands I find pag. 12, 16, 17. and others in the said Petition for peace, that they are esteemed unnecessary; but that I find them not to be charged as absolutely sinful in themselves, in all that book, is worthy of observation.  
For this being acknowledged in the general by those persons of that moderation and piety, which were to review the Book of Common Prayer, etc. That they are but unnecessary, and not sinful:  
Sect. 7. I humbly conceive that it should put a great stand to the thoughts of such who are methinks too forward to consider, Whether only for nonobedience to unnecessary things in their own judgement, or in the judgement of some others that have taken up this tradition from the troubles of Frankfort, it be lawful for them to lay down their Ministry, or to do that which might by Law deprive them of the same?  
Before I proceed further I shall crave leave to ask this modest question;  
Whether or no this argument against obedience to the commands of our Superiors, because we judge the things commanded to be unnecessary, is not only a principle of division, but of confusion in all Government?  
Sect. 8. I remember that I have somewhere read, that Lycurgus the Lawgiver to the Lacedæmonians, being moved by one to establish a Democratical Government in the Commonwealth, he bid him go home, and exercise it first in his own family.  
And surely if we do but seriously consider of it, we shall find, that were but this objection brought against our commands, as we are Parents or Masters in the government of our Families, that they are unnecessary, what can be expected but disorder, disobedience, division and confusion?  
Sect. 9 And had the converted Gentiles, whom the Governors of the Church, Acts 15. enjoined to abstain from blood and things strangled, as necessary, not to salvation, but for the settling of the peace, which was broken by the Jewish Teachers, ver. 2. and to propagate the Christian Religion: which are the two professed ends of the framing this Act for Uniformity, pag. 71. had they but pleaded, This is an unnecessary Imposition, and so have been nonconformable; how had the Christian Religion been interrupted in 〈◊〉 first plantation, and the dissensions and divisions, occasioned by the Jewish Teachers, been propagated and continued?  
I humbly conceive therefore that this argument or objection against the commands of our Superiors, That their Impositions are unnecessary, is a very unnecessary objection, and a principle of confusion and division in Church, State or Family.  
But now that a universal agreement in one mode and form of public Worship and Discipline is the way to peace and unity, and therefore no unnecessary Imposition, I thus argue;  
Sect. 10. First, that which doth deliver us from dividing sins must needs be the way to unity.  
Secondly, that which tends to the Honour of Religion, the edification and building up of the Church, that must needs be the way to unity.  
Now to have one form, and to agree universally in the modes of Worship and service of God doth conduce to both these, and therefore Uniformity is the way to Unity.  
I shall begin with the first, and show what are these dividing sins, naming but the principal ringleaders, amongst them, and they are Pride and Error.  
Sect. 11. First, Pride, that it is a dividing sin, and the spring of division, if not of disobedience, the Wiseman tells us, Prov. 13.10. only by pride cometh contention; as if this were the spring of all division and disobedience. But besides, from this root spring many more dividing sins, as self-conceitedness, and thinking of ourselves more highly than we ought to think; a sin forbidden with an unusual preface, Rom. 12.3. a sin whereby we are apt to think ourselves wiser than seven men that can render a reason, Prov. 26.16. and more holy than the rest of our brethren, as did the proud Pharisee. From whence also floweth the judging, censuring, condemning and despising of each other; which are all dividing sins, and exceedingly tend to the tearing of that Badge by which Christ would have all his Disciples to be known, even by their love to each other.  
Sect. 12. Secondly, as Pride so Error is a dividing sin; for though Truth be but one, yet Error is the seminary of all schisms and divisions. The Apostle John 1. 4, 6, 7. layeth down a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mark or character how we may know the spirit of Truth from the spirit of Error; the spirit of Truth is a Fountain of love, and consequently the spirit of Error is the spring of discord, as we have found by woeful experience. Error in doctrine is by our Saviour compared to Leaven, Mat. 16.6. compared with the 12. Verse: now as Leaven diffuseth a sourness into the whole mass or lump wherever it cometh, so also doth Error diffuse a sourness and moroseness of spirit, whereby he becomes unsociable and apt to divide and separate himself from the rest of his brethren that is leavened with it; even as the Pharisees did in our Saviour's time, whose name with the name of Nabal are symbolical.  
Sect. 13. Now than that obedience to the Act of Uniformity is the way to unity, as it is a blessed means for the mortifying of these grand ringleaders of division and disobedience, may be thus evidenced, as it doth remove the occasions of committing these sins.  
For, did all that profess the true Reformed Protestant Religion observe an Uniformity in their public Worship, and in the rites and ceremonies thereto belonging, all distinctions of men and parties would soon vanish away; there would be no occasion given for the drawing forth those woeful fruits of Pride beforenamed neither in Ministers or People.  
Sect. 14. As the Minister by his obedience to these indifferent things acts and exercises those graces which are diametrically opposite to pride and self conceitedness, viz. humility and self-denial, and declareth that he hath got the victory over that to which the reverend Calvin saith the wit of man is nothing more adverse and contrary to, viz. subjection.  
Sect. 15. So the People are thereby delivered from the occasion of putting forth those dividing sins before named, in whom there is a natural aptitude upon the forbearance of the Ministers in these modes of Worship to atgue; Surely those men do see more into the iniquity of the Common prayer, the Surplice, etc. then all the Governors that enjoin them, or the rest of their Brethren that observe them; and have therefore a more pure, delicate and tender conscience, and consequently their Ministry is like to be most soulsaving. And thereupon all other Ministers are usually censured for Time-servers and men-pleasers; by which means Christian love and charity is destroyed, and divisions are contracted and continued.  
That therefore which removeth these occasions, as for all to be uniform in their external modes of Worship doth, as I have before shown, must needs be the way to unity.  
Sect. 16. Secondly, as Pride so Error also is a dividing sin, as I have before shown: Now that which taketh away one occasion, and a great one too, of diffusing and spreading Error, must needs be the way to unity; now Uniformity in prayer doth this, and was therefore by the Church in the primitive times appointed for this end and purpose, Because that Heretics did convey and spread their poisons in their Prayers. In the Council of Milva, which was in the year 416. it was appointed, That none should use any prayers but such as were appointed by a Synod.  
Sect. 17. There is a desultory levity in the minds even of some good men, whereby they are subject to offend in their public Devotions, without a great measure of humility and spiritual prudence, which all Ministers have not; and therefore it was the judgement of the reverend Calvin, in his Epist. ad Protector. in the Reign of King Edward the Sixth, that there should be a set form of prayer and Ecclosiastical rites: saith he, Quoad formulam precum & rituum Ecclesiast, valde approbo, à quo pastori in functione discedere non liceat, etc. Observe, he would have a set Form of prayer, and certain rites and ceremonies; but were they to be left to the Ministers choice, whether he would conform to them yea or no? I suppose not: he was not of Mr. Baxters' mind in his Disputations as to this point, nor yet with the Petitioners for peace, but saith expressly, From which form of Prayer and Ecclesiastical Rites it may not be lawful for the Pastors in their function to departed. They were then to be imposed by Law upon them; and for what end? for these three Reasons; first, that thereby provision may be made for the simplicity of some: secondly, that the consent that all the Churches have amongst themselves may more certainly appear: and lastly also, that the extravagant levity of some that affect novelties may be prevented.  
So that it is very evident that this reverend person did approve of a Uniformity in prayer and other rites as the way to unity, as it did conduce to concord and agreement, as it prevented dividing sins.  
Sect. 18. I proceed now to the second Branch for the proof of the proposition, and that is this, That which tends to the honour of our Religion, the edification and building up of the Church, that must needs be the way to Unity.  
But now if all persons, both Ministers and People, would be Uniform, and there were an universal agreement about these modes of Worship and Discipline; the Reformed Protestant Religion, which for our Non conformity and divisions amongst ourselves, by our Adversaries the Papists is very much reviled; as you find Harding in his Answer to the Apology of the Church of England, flouting them even for the Non-conformists that were amongst them in Queen Elizabeth's days.  
Sect. 19 I say, how would our Religion be honoured? nay, not only so, but how would it strike a terror into the hearts of all Romish Catholics, and fill them with despair of ever seeing the Church of England reconciled to the Church of Rome, for to see these woeful divisions that have been amongst us removed by an universal conformity amongst Protestants in these matters, which are and have been the cause of such unchristian discords?  
Now if this would not edify and build up the Church, judge you.  
Besides, how amiable then would our assemblies be, and how delightful would Gods public Worship be to such as desire to fear his Name, and to reverence his Sanctuary, to behold it celebrated orderly and uniformly, while all that worship do sit, and stand, and kneel together, as if but one body; while all do speak the same things required of them, as if but one mouth.  
Sect. 20. This was the practice of the primitive Church long before Popery. I remember I have read that the whole Congregation were then so uniform in public prayer, lifting up their voices so all together when they said Amen, which, affixed to our prayers, signifieth a full consent and agreement to what is prayed for; I say, it was uttered with such uniformity, that St. Jerome, as I have read, compared their sounding of Amen in the Church unto a clap of Thunder, and St. Basil to the roaring of the Sea.  
You see therefore that this Uniformity in matters of religious Worship it is bonum, jucundum, & utile; it is good, it is pleasant, it is profitable; and that not only as you have read it is pleasing and delightful to those that join in that Worship, but as it is profitable also, and so edifying.  
Sect. 21. As the God of peace, who hath promised to be with them that are like-minded, Rom. 15.33. So the great Master of the Assemblies, the Prince of peace, hath not only promised to be present where two or three are gathered together in his Name, but also hath made a promise to their uniformity and agreement together in prayer, Mat. 18. Where two shall agree together to ask any thing on earth, it shall be granted them. When they shall symphonise, so the word is in the Original, when they shall be harmonious and uniform in their supplications, even to this agreement together is the promise made, if I mistake not. And I think St. Chrysostom is somewhat of my mind in Homil. 3. de incomprehensibilis Dei natura; Thou dost not so soon obtain thy prayers when thou prayest alone unto the Lord, as when thou prayest with thy brethren, for there is somewhat the more of concord and consent, etc.  
Sect. 22. And in his 4. Homil. upon 2 Thes. saith he, Quod quis apud se precatus accipere non poterit, hoc cum multitudine precatus accipiate, quare etiam si non propria virtus, tamen concordia multorum potest. The thing that a man cannot obtain praying alone, praying together with the multitude he may obtain; why so? though not for his own worthiness, yet the concord, unity and agreement prevaileth much.  
And thus now having I hope made it evident, That obedience to this Act of Uniformity is the way to Unity; and that to have all one form in public Worship, though to some it may seem very unnecessary, yet for those good ends and purposes aforesaid, though in itself it be an indifferent thing, neither forbidden or commanded by God, yet obedience to it when commanded by our Superiors is very necessary, as it delivers from dividing sins, and tends to the honour of Religion.  
I shall, before I proceed further, desire all humble and peaceable spirits to compare without prejudice this argument with my proofs thereof, with an argument that I find in Five Disput. chap. 6. pag. 433.   

CHAP. V.  
That indifferent things may lawfully be commanded, and that to obey such commands is not only lawful, but profitable for the peace of the Church. To refuse obedience to indifferent things as sinful is negative Superstition: with several considerations about the regulating of our zeal about things indifferent in themselves.  
Section 1.  
THough I do confess that there is much prudence and moderation to be used in every Government, and what the Wiseman saith is applicable to all Governors, Be not thou a Lion in thine own house: and that Fathers are not to provoke their Children to wrath by unjust and unmeet precepts, and by pursuing them with contumelious words, etc. and severe corrections beyond the merit of their crime. Imperiousness in government doubtless is to be avoided.  
Sect. 2. But yet should our superiors fail of their duty in this or any other kind, we are not to fail in ours; duty to our superiors being not an act of commutative but distributive justice. The same Lawgiver that forbids Father's natural, spiritual, political, not to provoke their children to wrath, lest they be discouraged, yet doth likewise command children, whether natural, spiritual or political, to obey their Parents in all things, Col. 3.20. in the Lord, Ephes. 6.1.  
And this, with the consideration of what followeth, that in every act of obedience to the lawful commands of our superiors there is a complication of many graces, which grace our profession, as humility, self-denial, love to God, care of the public peace, and of the preservation of unity and order in the place where God hath set us.  
I say this consideration should keep us from disputing our Superiors commands, from possessing either corrupt heads or hearts with any principle which may heighten that averseness which is in every man's heart naturally to subjection, as Mr. Calvin saith.  
Sect. 3. The argument therefore, with the reason thereof, I desire may be a little weighed in the balance of the Sanctuary, as I find it in Five Disput. pag. 423. proposit. 6.  
It is not lawful to make any thing the Subjects duty by a command that is merely indifferent, amecedently both in itself, and as clothed with its accidents.  
The reason is evident, because that nothing but Good can be the object of the Governous desire, and nothing but Good can be the just matter of his Law.  
Sect. 4. Now taking into consideration good and indifferent in the sense there propounded, I humbly conceive that the reason is not evident; That therefore it is not lawful to make any thing the Subjects duty by a command that is merely indifferent, because that nothing but good may be the just matter of a Law, and not that which is neither good or evil, but indifferent.  
For should this be true, all Government would be dissolved; the Magistrate than is to make no Law at all: What would then become of us may easily be judged.  
I offer therefore to consideration this distinction concerning Good and Indifferent, the omitting whereof, I suppose, may occasion this great mistake, A thing may be said to be good materially or mediately.  
Sect. 5. Now an indifferent thing neither good or evil in its own nature may be mediately good, may have in it bonitatem medii, it may have bonum publicum, the public good for its end.  
A command therefore of our Superiors, by which a thing indifferent is made bonum necessarium, a necessary good, and bonum publicum, for public peace and unity, it is no idle Law, pag. 434. because it is not unprofitable: It may therefore lawfully be commanded for the reason beforesaid.  
Now that a public agreement in the externals of God's Worship is a public good, as the way to peace, and good in the acception you take goodness, commended by God's Law, which is the first rule of moral good, pag. 435. that which this Law propoundeth being no more than what is our duty, viz. That which the Apostle did so earnestly pray for and persuade to, That With one mind and mouth men would glorify God, that they would be like-minded, seek peace and follow after it.  
Sect. 6. I humbly conceive that the Answers to all those Objections in Five Disput. from pag. 435. to pag. 437. in my weak judgement are not strong enough to bottom that upon which is like to be made the great occasion of those sufferings which are expected to come upon many good and pious men by reason of this Act.  
For it will appear, that most of the matters enjoined by the Act, except the Declaration about the Covenant, are allowed by the Author of the Five Disputations, as you will find hereafter.  
Sect. 7. I beseech you therefore for the Lords sake do not dispute yourselves out of the Exercise of your Ministey, do not bring yourselves in trouble needlessly, and thereby trouble the peace of the Church. It is a very strange conclusion in my simple judgement, That because there needeth no Law to make that which is neither commanded or foe bidden to be indifferent, Five Disput. pag. 437. that therefore it is not lawful to make any thing the Subjects duty by a command that is merely indifferent, but that indifferent things must be left for us to use or not to use at cum own liberty.  
Sect. 8. I beseech you all consider but what is said Five Disput. page 439. to this purpose, If God have left us this liberty, Men should not take that liberty from us without great cause, and without some accidental good that is like to come by depriving us of that liberty, and that good must be greater than the accidental evil.  
To all which I do fully agree, and offer to consideration, whether what I have said all this time, that the liberty that God hath left us in private, whether we will use a form or no form in Prayer, being taken away at sometimes only in public (for I am of the mind of K. Charles the First, of blessed Memory, in his Meditation on the Ordinance against the Common prayer; though I am for Common prayer before Preaching) That yet there is use of a grave, modest, discreet and humble use of the Ministers gifts even in public, the better to fit and excite their own and the people's affections. I say, whether this liberty is not taken away without great cause, viz. for the Peace of the Church, which was the cause why the liberty of eating Blood, etc. was taken away from the Gentile Christians, Acts 15.  
Sect. 9 And that the accidental good which is like to be by Uniformity, is greater than the accidental evil which is the depriving us of our liberty; so that as Mr. Calvin saith, the Pastor in his Function may not lawfully departed from that Form and those Rites appointed, which he had liberty to do before;  
Will evidently appear, not only by what I have said of Obedience to the Act of Uniformity as the way to Unity; but also by what you may find in the Five Disput. amongst those many reasons which are there given for Obedience in lawful things, such as a Form of Prayer, the significant gestures of standing at the profession of our Faith, and the Surplice, etc. as you will find in the said Disputations, if I have not forgot what I have there read, are there granted to be lawful.  
Sect. 10. If I mistake not, amongst those reason's beginning at pag. 483. (which are all very good ones, and I desire may be laid to heart in this juncture of time) I find pag. 487. reason 10. That by this disobedience in things lawful, the Members of the Church will be involved in contentions, and so engaged in bitter uncharitableness, and censures, and persecutions, and reproaches one of another; which scandalous courses will nourish Vice, dishonour God, rejoice the Enemies, grieve the Godly that are peaceable and judicious, and wound the Consciences of the contenders. We see the beginning of such fires are small, but whether they will tend, and what will be the end of them we see not.  
Sect. 11. Now if the preventing of every one of these sinful evils be not a greater good than that accidental evil before spoken of;  
That which I further offer, I desire may be seriously laid to heart.  
As there is nothing, as Mr. Calvin saith, to which the Wit of man is so averse as subjection; so there is nothing to which humane nature is more subject, than those sins beforenamed in Five Disput. as Uncharitableness and Censoriousness about small matters: we have found it so by woeful experience both formerly and to this present day. It is easy to observe how such as take their liberty, as to matters of Conformity, that do not wear the same Canonical habit as it is called, that are no Common prayer men, how are they esteemed by the generality of professors, for such that see more into the evil of these things than other men? And on the other side, how are those which do conform, such as are peaceable and judicious, how are they condemned and censured by the same persons for Sursingle-men and superstitious temporizers?  
Sect. 12. There being therefore such probable grounds of hope, that by a general obedience to the Act of Uniformity these evils may be remedied, these sins suppressed which dishonour God, grieve the judicious godly, make the Papists to be confirmed in their ill opinion of us for our dissensions, occasion others to fall off to them, as we find it to be the case of Grotius, mentioned Five Disput.  
Upon all these considerations laid together, I humbly conceive I have made it evident to all, That obedience to the Act for Uniformity is the way to Unity,  
Wherein I have also proved how great the mistake is in the Petition for Peace, That the commanding of these unnecessary Impositions have been the cause of all the dissensions and divisions that have been from the beginning of the Reformation of Religion in King Edward's days.  
Sect. 13. I shall speak a word or two in order to the inclining of such as are concerned to observe the Act of Uniformity, by showing the great mistake there is, as I humbly conceive, in what is urged by the Petitioners for peace, pag. 15. who there say on the comrary, That if these unnecessary Impositions were removed, we should enjoy a blessed unity and peace.  
For if the bare removal of these unnecessary Impositions would procure a blessed unity and peace;  
Give me leave to desire you seriously to consider, how cometh it about that in all this time of liberty from these Impositions we have been so woefully divided, that were so unanimous before against the rites and ceremonies of the Church?  
Sect. 14. Surely had I known so much before the beginning of those troubles, as now I know, that there was so great a difference and feud between the Non-conformists and the Separatists, as now appeareth unto me by their Writings that I have seen between them in the Bishop's days; I should have foreseen by their principles which I gather most clearly in a book set forth by Mr. Simon Ash, written by Mr. John Ball against John Can, edit. 1642. by which book it appeareth that the one sides principles did tend to Independency, and the other to Presbytery: I say, I think verily I should have foreseen, that when the Bishops were down great dissensions and divisions would arise amongst themselves.  
Sect. 15. Mow that it did so fall out, that they did fall out extremely when Episcopal Government was laid aside, is so well known to all the Christian World, that I need not fear I should be the first publisher thereof; which animosities, and divisions, and oppositions of each other I desire may be buried in everlasting forgetfulness, and should not mention it now, the remembrance thereof being so grievous to me, and should be to all tender-conscienced Christians, but that I desire so much may be gathered from it, as may be a means to prevent the like Enterprises again. Sed sat verbum sapienti.  
Sect. 16. I have observed this as one great argument used by the Non-conformists to reclaim those of whom Mr. nichols complaineth, (as great hinderers of their desired Reformation) for making a rash and temerarious separation from the Church of England; That they should consider how much God had showed his displeasure against that way, by the perverse spirit that he had mingled amongst them, so that they could never agree amongst themselves; implying that their divisions were a punishment for their sin.  
Sect. 17. And surely if this were but well thought on, we might have cause (in this gloomy day of darkness, as is supposed) to descend into our hearts, and suspect ourselves, whether those divisions which are our sin, occasioned though our disobedience to these commonds about these supposed unnecessary Impositions, may not be a punishment for sin also.  
I beseech you therefore, laying aside your contentions about these things, let us follow the things that make for peace, according to the Apostles counsel, and things whereby we may edify one another.  
Amongst which, if I be not mistaken, Uniformity is one, and obedience to the Law that requireth it is the way to Unity.  
Sect. 18. And think not to say with yourselves as I somewhere find it is said, That these are but poor and inconsiderable things to be enjoined upon such severe penalties as the Law inflicteth. Is not the faithful Preaching of the Gospel the Unum necessarium, the one thing necessary? and do you think that the Lord is better pleased with Re-ordination, Subscription and Ceremonies, than the saving of souls? that Uniformity, agreement and concord must be placed in those things which are no way necessary to salvation?  
Sect. 19 Doubtless God is more pleased with the saving of souls, then with the things beforenamed absolutely considered; and should Uniformity in these things be required as necessary to salvation and holiness placed in them, obedience to such commands were sinful, and might justly be scrupled: But as they that command, if I mistake not, are not therefore guilty of Affirmative superstition; O take heed that you by refusing are not guilty of Negative superstition, which you seem so much to dread, which lieth in placing sin in those things which God hath not; choosing rather not to preach the Gospel, then to be Uniform in one mode of Worship and Discipline.  
Sect. 20. Surely if we had learned what this meaneth indeed, The Kingdom of God consists not in meats or drinks, but in righteousness, peace and joy, Rom. 14. we would proportion our zeal more about those things wherein Christ's Kingdom consists, then about Meats and Drink, matters of modes of Worship and Discipline.  
For my part, I do not believe that in the imposing of these things aforesaid so severely, that the Kingdom of God doth consist but subordinately, as it may prevent those sins which keep souls from entering into Christ's Kingdom, those dividing sins beforenamed; neither that the Kingdom of Christ consists in the violent refusal of obedience to their commands.  
Sect. 21. But I am persuaded by what I find by my own experience, that could we but follow the Apostles counsel, mind most the substantials of Christ's Kingdom, such as are holiness, justice and mercifulness towards men, in all which senses righteousness is taken; and could we get our hearts peaceably disposed, and from the sense of the inward joy of the Holy Ghost be joyful, cheerful and amicable in our converse with meu; these substantials of Christ's Kingdom ruling within us, would so mortify and circumcise that consorious morosity and narrowness of spirit, which is contracted by our zealous contentions about meats and drinks, these small and circumstantial matters of modes of Worship and Discipline; that we should not think few or none godly but those that are of our mind and way: But we should come to abound in love to all men, and speak evil of no man, which are the Gospel-preceps.  
Sect. 22. And what would then be the effect of this the Apostle telleth us in the words following, ver. 8. He that in these things serveth Christ, he is accepted of God, and approved of Men.  
This is worthy of consideration, that whereas our Saviour hath foretold his Disciples, that they shall be hates of all men for his namesake: Yet here he that serveth Christ in these things, wherein his Kingdom chief consists, that to his holiness joineth righteousness and mercifulness, doing good to all, that is, peaceable and free from censoriousness in his converse, and subject in lawful things to his Superiors, he is not only acceptable to God, but approved of men.  
That enmity that is between the seed of the Woman and the seed of the Serpent, is suspended by the exercise of those good works, which the Apostle tells us are profitable unto men, Titus 3.8. I say by this we come to be approved of men; even by all, but such as have not unmanned themselves by horrid debauchery and beastly lusts.  
Sect. 23. Be pleased to consider what the Apostle Peter saith to this purpose, 1 Pet. 3.8. after that he had exhorted them to what I now exhort you, to be all of one mind, etc. He giveth this reason to urge it, If any man long after life and would see good days, let him endeavour first to be good himself; and let him show his goodness by eschewing evil, and doing good, by seeking peace and following after it. And then saith he, ver. 13. Who is he that will harm you if you be followers of that which is good? as members of a politic body; who is he then that will harm you? We that are peaceably-minded shall live quietly amongst men, they will approve of us, and we by our good conversation shall put to silence the ignorance of foolish men.  
We shall not then fear God's Deacon the Magistrate: Wouldst thou not, saith the Apostle, be afraid of the power, do then that which is good, and thou shalt have praise of the same.  
Sect. 24. Now because that to this it may be objected, That here lieth the ground of all our fears and scruples, that what the Magistrate commands by this Act of Uniformity, is to put us upon the doing of that which is evil; we desire to be followers of that which is good; but we cannot think to declare, that the Solemn League and Covenant, that we have taken, to be unlawful and bindeth no man, is good, but a sin.  
And to declare our unfeigned assent and consent, to all and every thing contained and prescribed in and by the Book of Common prayer, and to the manner of making, ordaining and consecrating of Bishops, Priests and Deacons. This we do very much fear is not good, but is a sin also; most of these things having no warrant from God's Word, but are additions to the same, forbidden Deut. 12.32.  
Sect. 25. We fear also to subscribe the 39 Articles, as they refer to these Books aforesaid for the very same reason.  
And we fear that we being ordained by Bishops, we should receive an Ordination from the limbs of Antichrist, and renounce the Ordination we receive from the Presbyter; and therefore this altars the case very much. The Apostle Peter that you quote, if you read a little further, saith, notwichstanding all you have alleged, that If we suffer for righteousness-sake, blessed are we.  
Now to suffer rather than sin, is to suffer for righteousness-sake; and this is our case.  
Sect. 26. Now therefore that I may, according to what I have already declared as my End in this my unusual undertaking, be instrumental in this hour of temptation that is upon many pious and good men, whose books I am not worthy to carry after them;  
I shall proceed to the examining of these Objections, which, I suppose, are the chief which may be made against obedience to the Act of Uniformity.  
And because that I do believe by what I find granted by the Author of the Five Disput. that many who may be satisfied as to the Common prayer, Re-ordination and Cereminies, yet are much perplexed about what is required concerning the Covenant.  
I shall begin with that in the first place, and take into consideration what the Act requireth of all that are in Holy Orders, Schoolmasters and Tutors to declare.   

CHAP. VI  
That to declare against the binding power of the Covenant, according to the Declaration appointed by the Act for Uniformity is lawful both by the Law of God and of the Land. Wherein the judgement of reverend Mr. Perkins in six cases, as to the not-binding power of an Oath, is applied to the case in hand.  
Section 1.  
THe words of the Declaration, as to the Solemn League and Covenant, run in these words; I do declare, That I hold that there lieth no obligation upon me, or on any other person, from the Oath commonly called The Solemn League and Covenant, to endeavour any change or alteration of Government either in Church or State, and that the same was in itself an unlawful Oath, and imposed upon the Subjects of this Realm against the known Laws and Liberties of this Kingdom.  
That I may the more distinctly speak unto this great and weighty business, and that the subject matter of this Declaration about the Covenant may be rightly understood, and the doubts and scruples about the same may be the better resolved;  
I shall consider of these particular parts which are included in this general Declaration.  
First, I do declare, that I hold that there lieth no obligation upon me, or any other person, from the Oath commonly called the Solemn League and Covenant.  
Secondly, what the Covenant bindeth not me or any other to do, viz. To endeavour any alteration of Government either in Church or State.  
Thirdly, that the same is in itself an unlawful Oath.  
Fourthly, that it was imposed upon the Subjects of this Kingdom against the known Laws and Liberties of this Realm.  
Sect. 2 But before I begin to speak of these things, I hold myself under this obligation to declare, That what my thoughts and apprehensions are upon this subject which I now impart, have not been form in me upon any account of carnal fear or interest by the late occurrents of these times, but some years before, when it was very much beyond my thoughts that ever either I or any other should have been by the Authority of the King and both Houses be called to a Declaration of this nature.  
And I hope that I may appeal to the searcher of all hearts, that if I can but be convinced by such clear and evident demonstrations, as I hope to offer to the contrary, I shall bewail my error, and retract the same, and repent of it, as being guilty of a great sin; for I am very sensible of what my blessed master hath taught me in his holy Word, that he that breaketh the least of his Commandments, and teacheth men so to do, shall be called the least in the Kingdom of Heaven.  
Sect. 3 Hoping therefore that God hath heard my prayer, and will deliver me from falling into this evil; and that I may by this following Discourse convert some from the error of his way, and so hid a multitude of sins, in the integrity and sincerity of my heart I shall proceed as followeth.  
In the first place therefore I shall begin with what I propounded in the second, as being the most principal, viz. What every person by the said Act is to declare, that he holdeth no obligation to lie upon him, or any other person, from the Oath commonly called The Solemn League and Covenant, viz. To endeavour any change or alteration of Government either in Church or State.  
So that the matter of the scruple lieth but in a close compass, and a very little room.  
Sect. 4. Whether or no any person whatsoever, who hath no lawful Authority from God's Law or the Lands, to change or alter the Government of Church or State, or to impose an Oath upon any others so to do, be bound by this Solemn League or Covenant, they have taken to endeavour any change or alteration in the same?  
Observe here by the way, that whatever we are obliged to by the Law of God and of the Land, our Baptismal Vow and Covenant, the Oath of Allegiance and Supremacy, we are not called upon to renounce, as is expressed in this Declaration.  
But that it bindeth not the Subjects of this Realm, on whom it was imposed against the known Laws of the Land, to endeavour that for which, if I mistake not, the Earl of Straffard and Archbishop of Canterbury were charged with High Treason for: This was the first Article of the Charge against the Earl of Strafford, and Mr. Pim in his speech in following the Charge hath these expressions towards the later end: saith he, The 10. consideration in this, That as it is a crime odious in the nature of it, viz. to endeavour the alteration of the Government of the State; so it is odious in the judgement and estimation of the Law, to alter the settled frame and constitution of the Government is Treason in any State.  
Sect. 5. So then by this argument of Mr. Pim, to swear to do that which is a crime odious in itself, and in the estimation of the Law, Treason, viz. to endeavour to alter the settled Frame and Constitution of Government, must needs be an unlawful Oath, and therefore bindeth not any that have taken it. This being the judgement of the Assembly of Divines and all others, that an unlawful Oath bindeth not.  
But it may be objected, that though it be true for any particular person to alter the Fundamental Government of the Land in Church or State be unlawful: But to be engaged to endeavour this in our own particular places and callings by a lawful Authority, this maketh that which was Treason in others to be a duty incumbent on us by virtue of the Oath aforesaid.  
Sect. 6. For answer to which I humbly conceive, though it be an evil thing after Vows to make inquity; yet to prevent a greater evil, it is that which is our great concern at this time, to do that which we should have done more seriously before we entered into the said Covenant, make this inquiry; Whether any persons whatsoever, who have no Authority from God's Law or from the Law of the Land to alter the Government of Church and State, though for so good an end as public Reformation, are a lawful Authority to impose an Oath upon others, for to endeavour to do that thing which is unlawful in itself. For if this appear to be the case, I humbly conceive that we may lawfully make this Declaration, That I hold myself or any other person bound by the Solemn League and Covenant, to endeavour the change or alteration of Government both in Church or State.  
Sect. 7. In order to the clearing of this, let us first to the Law and to the Testimony, even unto the sacred Word of God: For in the inquiry which I propound we are all to make for the satisfying of our consciences. The rule I propose, is first God's Law, whether any persons whatsoever who have no Authority from God's Law to alter the Government of Church and State, though for so good an end as public Reformation, are a lawful Authority to impose an Oath upon others?  
I beseech you Brethren, who do so much press for a command out of God's word to warrant what you do, to show me where there is any command of Christ, or any approved example in the Holy Scriptures, for subjects without the consent of their Prince and Soveraigre, to swear and make others to swear, that they will endeavour an alteration of Government in Church or State, though for so good an end as public Reformation.  
Sect. 8. I must needs profess that I do not, or cannot upon my own search find any precept or precedent for the same in the Old Testament.  
In the New indeed I find general precepts for Christians to submit themselves to Principalities and Powers, 1 Pet. 3.1. To yield obedience to every Ordinance of man for the Lords sake, whether it be to the King as supreme, or under-Governours that are sent by him, etc. 1 Pet. But nothing that may give warrant for this practice, for subjects to bind themselves or others to endeavour any alteration of those humane creations to which they are to submit for the Lords sake: Neither by an Oath or Covenant to swear a public reformation without or against the consent of their Kings and Governors.  
And therefore which is observable, all Covenant-reformations from Joshuahs' time to Josiahs' time, were regularly commanded by the good reforming Kings and chief Rulers; but none by the Elders of the people against the cammand or consent of their Sovereign.  
The Covenant that all the people stood to, 2 King. 23.3. was made by the King. And the King stood by the Pillar and made a Covenant before the Lord, and the Oath at which all Judah rejoiced was not by them imposed upon the King, but the reforming King, 2 Chron. 15.8, 9, 15. compared after that Asa had taken away the abominations out of the Land of Judah and Benjamin, Verse 9 he gathered all Judah together. This was the ground of the Assembly at Jerusalem in the third year of the reign of Asa; they assembled not to make this Oath, at which all Judah rejoiced, without the King's Authority, by which he did gather them together.  
Sect. 9 If therefore there be no command or example in the Old Testament approving this practice, the express commands of the New Testament forbidding things of this nature and tendency; the scope of that place, 1 Pet. 3. being to arm the Christian Churches against that vile Sect, who called themselves Gnostics, as knowing more of the mysteries of the Gospel them others; who taught amongst other things destructive to humane society, the Doctrine of liberty and manumission to Christian subjects and servants, as by considering of what followeth to the 12. Verse may appear.  
And thus now having from God's Laws shown that there is no precept or precedent for subjects, yea, for the Elders of the people to enter into a Covenant for public reformation, without the consent or gathering together of the King, and that therefore consequently they are no lawful Authority by the Law of God to impose an Oath upon others.  
Sect. 10. This being considered, I humbly conceive that we have nothing now left to resolve our consciences in this case; but the known Law of the Laid, and the Fundamental constitutions of its Government. And I should think this very consideration should put such of the Ministry as are scrupulous to a little pause, and make them to suspect their own judgements in this point all this while.  
The resolving of this case of conscience being so different from those, whose subject matter are not so perplexed, intricate and doubtful, that without the help of the Lawyer the Divine may prove but a blind guide, and when the blind lead the blind, our Saviour tells us, both will fall into the dutch.  
Sect. 11. I have somewhere read a very good direction, which if we had followed at first might have prevented this inquiry now, concerning making Vows and Covents, That no action which is matter of Question and Dispute, especially of Religion, should be the matter of a Vow. And the instance that is given is in a case somewhat like ours, which I desire may be laid to heart; Sie Novatus Novitios' suos compulit ad jurandum, ne unquam ad Catholicos Episcopos redieriat. Euseb. l. 2. Eccles. Histor.  
For Novatus, the Author of the second great schism, as I find in Mr. Brinsley's Arraignment of Schism, for him to compel his Novices, which he had drawn into that sin with him, to enter into an Oath that they would never return to the Catholic Bishops, never be ordained by them more, or submit to their Jurisdiction; the matter of this Oath was unlawful in a very mild sense, because doubtful.  
Sect. 12. And if the modes of Worship and Discipline were not doubtful and disputable amongst us, when this Covenant of endeavouring to alter the Church-government was imposed, what was the reason that there were such writings for and against the mode of Church-government, etc. almost ever since the Reformation of the Church of England? Sutcliffe de Presbyt. edit. 1591. bilson's Perpetual Church-government, 1610. with those contests which were betwixt Dr. Downam and the Diocesans Trial, much about the same time, with many others, and continued to the sitting of the Parliament called by the King, 1640. So that doubtless these matters were very disputable, and to be made the subject of an Oath we now find dangerous; as I find that judicious and learned King of Divines, as Mr. Ford of Northampton styleth King Charles the First, Prognosticating this Covenant would be very dangerous, because the matter doubtful.  
Sect. 13. There being therefore no remedy now, but to be more wise and careful for the time to come, taking heed of being too dogmatical in what we hold as to matters of modes of Worship and Discipline, because that other holy and good men are of that mind. For likewise one of our opinion, as to the binding power of the Covenant, let us not Juraere in verba magistri any more, neither lean too much to our understanding, but consult with the Laws of God and of the Land, especially in this case.  
Sect. 14. The Act, you know, that requireth that we should declare, that in this particular the Solemn League and Covenant layeth no tye or obligation upon me or any other, to endeavour to change the Government of Church or State.  
On the other side, many are of this opinion, that though it be the judgement of the major part of the Judges that are learned in the Laws, of many great and learned Divines, some that have written De Juramento, and therefore well know the binding power of an Oath, and of the major part of the representative body of the Kingdom; yet notwithstanding are persuaded the Covenant, that they have taken, bindeth them to endeavour the alteration of the Government of Church or State.  
Sect. 15. In this case therefore, as I said before, the Laws of the Land are to be consulted with; for there being no other judge in this case but the known Laws of the Land, we must stand to their determination as to the satisfying the conscience about the binding power of the Covenant.  
For if by the Law of the Land it appeareth that the matter of the said Covenant as to this particular be by the Law unlawful, and the Imposers thereof without a power by Law invested in them; we may safely and with a good conscience declare, That we hold that there lieth no obligaaion upon me or any other person from the same.  
I do verily believe, that as to the Government of the State, the altering it from a Monarchical to a Democratical Government could never be subscribed to by the Engagement, even by such persons who do yet believe that the Covenant bindeth them to endeavour to alter the Government of the Church.  
Now be pleased to consider whether the reason be not the same; They would have altered the Government of the State without Law, and others the Government of the Church without Law.  
And that you may be the better persuaded of this, give me leave to impart that little smattering that I have of the Law, as I have learned from the Learned in that Science.  
Sect. 16. Concerning therefore the Laws of the Land you may please to observe this in the general;  
That the Law hath three fulcimenta or grounds, and they are these: First, Custom or Usage. Secondly, Judicial Records. Thirdly, Acts of Parliament.  
Now Judicial Records and Acts of Parliament, they are but Declarations of the common Law and customs of the Kingdom. Law is is not known but by usage and custom, and usage proves the Law, 10 Eliz. Plowden 316.  
Now if this be so, and it being evident that the Government in this Kingdom as to Church and State, as now it is established, having been of so long continuance, as the Histories of this Kingdom do tell us:  
This custom and usage of Government so long exercised, maketh it to be a Fundamental Law. Plowdens' Commentary 195.  
Sect. 17. To alter therefore a Fundamental Law, as to the Government of Church and State, can never be done lawfully, but by those persons whom Use and custom, Judicial Records and Acts of Parliament have invested with Authority so to do.  
Now who these are the Law must tell us; not the two Houses alone, not the King alone, but both together, make up the Body politic; that make Laws for the Government of Church and State, Dier 38. fol. 59, 60. The King is the head of the Parliament, the Lords the principal members of the body, the Commons the inferior Members of the same, 1 Ed. 6. cap. 2. All Authority and Jurisdiction, spiritual and temporal, is derived from the King. And every Member that sits in Parliament taketh a corporal Oath that the King is supreme over all persons; the King therefore must needs be above the two Houses of Barliament, which is evidenced further thus; That as the power of their Assembling is by virtue of his Writ, so the time of their staying is determined by his Royal will and pleasure, according to the usage and custom of the Land. The two Houses therefore are not above the King; and there being no Law to be made without the King and both Houses, neither alone, according to the Fundamental Laws and Constitutions of the Land, can alter, or endeavour to alter, the Government either of Church or State.  
So that the altering of the Government, except by such persons who have Authority by Law, is an unlawful act in itself, and the imposing of it upon others by an Oath makes it still more unlawful, if the Imposers have not Authority by the Law of the Land so to do.  
Sect. 18. Now I beseech you consider but as to matter of fact, who did impose this Covenant, and by the Law of the Land you will soon be resolved, whether either the matter were lawful or the power lawful.  
That the matter was unlawful thus appeareth, not only by what is already alleged, but by what followeth; That matter of an Oath is unlawful that is contrary to the Law of the Land. The Government of the Church, as it now stands, being in the general secured by Magna Charta, which great Charter is confirmed by 32. Acts of Parliament, as I have read, the first Article whereof runneth thus, Salvae sint Episcopis omnes libertates suae.  
Sect. 19 Now these general Laws of the great Charter of our Liberties, and the Petition of Right, there being no particular Laws against what is there contained, such, I say, as are not repealed by a lawful power; it is not the first Article of the Covenant, as to the extirpation of that Church-government, maketh the great charter void as to that particular.  
I am apt to think in this case, that an Oath imposed by persons, that by their Oaths acknowledge the King supreme, and above them, that can make no Law therefore without the King, and consequently can impose no lawful Oath by their Authority; an Oath also as to the matter of it being unlawful, as you have heard; cannot make void a known Law, or bind the conscience of the taker to endeavour the same.  
But these Laws being in force do relatively bind the conscience to observe them, and to endeavour by any power, but those that made them, to change and alter them, I humbly conceive, is above the sin of Disobedience; and to swear to it maketh the sin to be the greater.  
Sect. 20. And therefore I am very much mistaken, if I or any other may not without sin declare what the Act for Uniformity requireth, That I hold there lieth no obligation upon me, or any other from the highest to the lowest, as having no lawful power to endeavour to alter the Government either of Church or State.  
As to the obligation that lieth on us by the covenant, to alter the government of the State, I do not remember that there is any clause therein that giveth any ground for such thoughts; and therefore I shall pass that over.  
But for the further evidencing of the lawfulness of declaring the non-obliging power of the covenant according to the Act;  
Sect. 21. I shall humbly offer further the judgement of the reverend Mr. Perkins, who in his cases of conscience, and other where, doth resolve this doubt, concerning the obliging power of an Oath, both when it bindeth and when it bindeth not, pag. 107. When an Oath bindeth not he resolveth in six cases: Some of them I shall produce, desiring that we may faithfully without prejudice apply to our case in hand.  
Sect. 22. First, an Oath bindeth not when it is against the Word of God, and hath a tendency to sin. I desire it may be considered whether this Oath in question, being imposed by part of the two Houses, be not as contrary to the Word as the Law of the Land, and being an Usurpation of the supreme Magistrates office, as to public Reformation, hath not a tendency to sin, whether it hath not a tendency to Injustice, taking away without Law the liberties of such as are confirmed so often by Magna charta; whether also it doth not tend to the strengthening us in our disobedience, as to the commands of our Superiors about Church-government, and to the maintenance of the sin of discord and division about matters of this nature. I am apt to think that when an Oath pleaded for produceth these effects, it bindeth not; for an Oath, as Mr. Perkins saith, is not to be a bond of iniquity.  
Sect. 23 Secondly, Mr. Perkins saith an Oath bindeth not when it is made against the wholesome Laws of the commonwealth, because, as he saith, every soul is to be subject to the higher powers, Rom. 13.  
Now whether to swear to change the Government either in Church or State be not against the wholesome Laws of the commonwealth, I have showed at large by the statute of the 25. of Edward 1. The great charter is declared to be the common Law of the Land; and this, as I have said, secureth the liberties of the Church. And if the Text that Mr. Perkins quoteth, Rom. 13. Let every soul be subject to the higher powers, doth not condemn the practice of all inferiors that shall impose a new Oath without a new Law, especially to alter the old and ancient Government of Church and State, I am much mistaken and desire to be better informed.  
Sect. 24. Thirdly, he saith further, if the Oath be made by those who are under the Tuition of their superiors, and have no power to bind themselves, than the Oath bindeth not. Now that the two Houses are under the Tuition of their superior the King is very evident, 1 Eliz. in Cawdryes' case part 5. fol. 5. Every Member of the House of Commons and of the Lords too, if I mistake not, at every Parliament take their corporal Oaths, that the King is the supreme and only governor in all cases and over all persons; and the said Statute of Eliz. is but declarative of the ancient Laws. And in the first of Edward 6. all Authority and Jurisdiction Spiritual and Temporal is derived from the King; therefore all his subjects are under his Tuition and Jurisdiction.  
Sect. 25. I desire this may be a little thought on; for if the Imposers of the Covenant be as our Law teacheth, and as their Oaths declare, under the King's Jurisdiction, and so have no power by Law to bind themselves by an Oath without a new Law, and this Law cannot be made without the King's consent; as Mr. Prin doth acknowledge in his sovereign power of Parliaments, pag. 46, 47. That the King's assent is necessary to make Laws and ratify, the King being the Head of the Kingdom and of the Parliament.  
And this Solemn League and Covenant being never enjoined by any such Law, but by such who had no power to bind themselves.  
I humbly conceive that we may safely without sin declare, that it bindeth not me or any other; for that which inse, in itself hath no binding power, bindeth not any person whatsoever.  
Sect. 26. Especially considering what Mr. Perkins saith further, That an Oath bindeth not, page 527. of Conscience, when persons are not Sui Juris, but are under the power of another, proving it out of Number 30.3. If a Woman vow unto the Lord, and bind herself by a bond, being in her Father's house, etc. verse 5. If her Father disalloweth her the same day that he heareth all her vows and bonds they shall be of no value, and the Lord will forgive her: The case is also the same when a Wife voneth, ver. 7, 9  
Now I humbly conceive this was the case as to the Covenant, when it was Imposed by part of the two Houses, the Father of our Country so far disallowed the same, that in the day that he heard thereof, he Issued out his Proclamation against it from Oxford, and in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after his discourse upon the Covenant, in which are so many passages, which laid together must needs conclude that he in no wise consented to it.  
Sect. 27. That you may observe the deep sense that he had of his subjects sinning against God by taking it, after that he had, I say, given his Judgement in the general of it; that he reckoned it to be the pawning of his people's souls to his subjects of Scotland, he doth conclude with this prayer for us; To thee, O Lord, do I address my prayer, beseeching thee to pardon the rashness of my subjects swearing, and to quicken their sense and observation of those Just, Moral and Indispensable bonds which thy word and the Law of the Kingdom hath laid upon their consciences, etc. make them at length to consider, that nothing violent and injurious can be religious.  
Sect. 28. There is a fifth case, pag. 525. and that is this, an Oath bindeth not if it be made of a thing that is out of our power. As if a man swear to his friend to give him another man's goods; this I conceive may be applied to the case in hand; to alter the Government of Church or State is not in our power, neither by the Law of God or the Land, we cannot do it without very great injury to others, as you have learned, and therefore to endeavour after it is a sin.  
Sect. 29. And sixthly saith he, If at first it were lawful, and after by some means becometh either impossible or unlawful; for when it becometh impossible, than we must safely think that God from Heaven freeth a man from his Oath, which I think also is considerable in this case.  
And, saith he, when it doth begin to be unlawful, than it ceaseth to bind; because the binding virtue is only from the Word of God, which bindeth not to any thing forbidden in the holy Scripture, or that is unlawful either from the Word of God or the Law of the Land.  
I beseech you consider, that if when an Oath whose institution by God is to be the end of all strife, shall have a natural tendency to the maintaining of strife, division and contention, to be the occasion of wars and commotions in the Land of our Nativity, to administer matter and occasion of jealousy in our Superiors, that while we judge ourselves bound in conscience by an Oath, that we have taken to endeavour to alter and change the Government whether he will or no, there can be no safety.  
Sect. 30. Consider, I pray, whether in this case an Oath, which we have apprehended lawful at one time, may not now begin to grow unlawful; because that the word doth forbid resistance of the powers that are over us, and doth require obedience of us for conscience sake; the contrary whereunto we do exert in our endeavours to change the Government, though we should never be able to effect the same.  
Sect. 31. And therefore upon all these considerations, which I now offer to all peaceable spirits, to you especially which should be the Ambassadors of Peace, and should with John the Baptist be Instrument by your Ministry to turn the hearts of children towards their Parents; Let what I have offered as the judgement of that Orthodox and Reverend Mr. Perkins, who being dead, and so above all interest, yet speaketh, that as to the not binding power of an Oath, which I hope may prevail with you to declare, That you hold that there lieth no obligation upon you or any other person, from the Oath commonly called the Solemn League and Covenant, to endeavour any change or alteration of the Government of Church or State; especially considering that, if I be not in a very great error, I have made it appear by the Law of God and of the Land, that it is an unlawful oath, and that it was imposed upon the Subjects of this Realm against the known Laws and Liberties of the Kingdom: Both which are to be declared also, and doubtless may very well be without sin.  
Sect. 32. There is also another thing particularly to be declared against, required by the said Act, which I do hold needful to speak a word unto; though, I hope, but very little, if not at all scrupled by Presbyterian Ministers or People; and that is to declare, That it is not lawful upon any pretence whatsoever to take up Arms against the King; and that I do abhor that traitorous Position, of taking Arms by his Authority against his Person, or against those that are commissionated by him. But of this in the next Chapter briefly.   

CHAP. VII.  
That to declare, That it is not lawful upon any pretence whatsoever to take up Arms against the King; and that we do abhor that traitorous Position, of taking Arms by his Authority against his Person, etc. is very warrantable by the Law of God and of the Land.  
Section 1.  
THat this Declaration may be cheerfully made by all His Majesty's subjects, and especially the most zealous haters of Rome and Popery, and also may be lawfully made without sin, one would think there were no need to speak a word in that behalf.  
But considering how much the Reformed Protestant Religion hath been dishonoured, how much the. 
* Bilson, the differences between Christian Subjection and Unchristian Rebellion, Edit. 1536. lib. 3. pag. 92.  Jesuits Doctrine of the lawfulness of the Subjects taking up arms against their Prince, hath of late years been too much justified.  
I shall write a little more than I intended, referring the Reader to more of this subject in bilson's Answer to this Jesuitical doctrine. bilson's subjection lib. 3. pag. 97. and so on.  
Sect. 2. That this therefore may lawfully be declared, that it is not lawful upon any pretence whatsoever to take arms against the King, etc. I argue thus:  
That which is unlawful by God's Law and of the Land for me to do, I may without sin declare to be unlawful.  
But for subjects upon any pretence whatsoever to take arms against the King is unlawful; and therefore I may declare according to the Act.  
Now that for subjects upon any pretence to take arms against the King is unlawful, Rom. 13.1. may serve for a Scripture-proof instead of many; Let every soul be subject to the Higher powers, for there is no power but of God, and the powers that be are ordained of God, ver. 2. Whosoever therefore resisteth the power, resisteth the Ordinance of God, and they that resist, shall receive to themselves damnation.  
It is you see a most dangerous sin to offend this Gospel-precept by our disobedience, which commands and requires subjection of every soul. No persons of what order or degree soever, whether Ecclesiastical or Civil, but are to be subject to the Higher powers thereof; him, as the Apostle Peter doth acknowledge to be the supreme, the King whom the Laws of the Land doth invest with Supremacy of Jurisdiction in all Cases, and over all persons in his own Dominions.  
Sect. 3. But to resist the power, this is to resist the Ordinance of God; and therefore the punishment is expressed to be so dreadful to deter us from it. For they that resist shall receive to themselves damnation, instead of getting dominion over others, they shall receive damnation to themselves.  
Whoever therefore taketh up Arms upon any pretence whatsoever, be the cause never so good, against the supreme and higher powers, must have his commission for it out of God's Word, otherwise you see it is a very great sin: How contrary it is to God's Law you may read more in bilson's Christian Subjection. I having I hope said enough to persuade to the lawfulness of making this Declaration, from the unlawfulness of taking up Arms against the King upon any pretence whatsoever, it being so expressly forbidden to resist, Rom. 13.2. now he that taketh up Arms against his King resisteth him.  
Sect. 4. But further, I may declare it is not lawful upon any pretence to take up Arms against the King, because the Law of the Land forbids it, and maketh it to be high Treason so to do; Mr. St. John's speech pag. 6. the words of the Statute are 25 Edward 3. If any man do levy War against our Lord the King in his Realm, this is declared to be Treason.  
And so also is the arising to alter the Religion by Law est ablished, 4 of Philip and Mary, not repealed if I mistake not.  
These being the known Laws of the Land, such Ordinances of men to which we are to yield obedience for conscience sake, and for the Lords sake.  
Therefore to declare that it is not lawful to take Arms against the King is warranted, and may be done with a safe conscience.  
Sect. 5. And that we may lawfully declare that I do abhor that traitorous position of taking Arms by his Authority against his person, or against those that are commissioned by him; this is agreeable to God's word also. The Scriptures, which command us to honour the King, 1 Pet. 3. mean his Person as well as his Authority; it is so doubtless in reference to our natural Parents whom we are commanded to honour, Command. 5. that we honour their Persons as well as their Authority, and therefore why not to our political Parents?  
Further, if I am to obey those which are commissioned by the King as Supreme; That is, those that are sent by him; if this be our duty, 1 Pet. 3. Then to take up Arms against those that are commissioned by him is sinful and unlawful.  
Sect. 6. To affirm therefore that the King's Authority is separable from his person, and that I may take up Arms by his Authority against his Person. It is High Treason by the Law of the Land, and therefore may well be declared to be a traitorous position. Sir Edward Coke in the 7. part of his Reports in calvin's Case saith thus, fol. 11. In the reign of Edward the second, the Spencers the Father and the Son to cover the Treason hatched in their hearts, invented this damnable opinion: That Homage or Oaths of Allegiance was more by reason of the King's Crown or Authority then by reason of the person of the King: upon which opinion they inferred these execrable and detestable consequences.  
First, if the King do not dame in him by reason in the right of the Crown, his Liege's are bound by Oath to remove him.  
Secondly, seeing the King could not be removed by suit of Law, that aught to be done per Aspertee, that is, by force.  
Thirdly, that his Liege's be bound to govern in aid of him and default of him.  
All which were condemned by two Parliaments, one in the Reign of Edward the second called Exilium Hugonis le opencer, the other by the first of Edward the third chap. 2. all which Articles against the Spencers are confirmed by this last Statute: the Article; as I have read are extant in the Book called Veter a Statuta.  
Sect. 7. Now if these things be so, what manner of persons ought we to be as to our humiliation for what is past, as to our obedience and subjection to the known Laws of the Land for the time to come, and as to our satisfaction in the present case, concerning the not binding power of the Covenant, and the lawfulness of declaring against the taking up of Arms against the King?  
And thus now having turned my heart inside outward, and shown you what doth satisfy my conscience, and may any other, I suppose as to the lawfulness of declaring that I do hold there lieth no obligation upon me or any other person from the Oath or covenant, to endeavour the alteration or change of Government; and how the same is in itself an unlawful Oath, and imposed upon the subjects of this Realm against the known Laws and liberties of this Kingdom.  
Sect. 8. I humbly conceive the counsel that was given by the Assembly of Divines in their exhortation to the taking of the Covenant, is absolutely necessary to be followed; which if I mistake not is this, That if an Oath should be found, into which any Ministers or others have entered, not warranted by the Law of God and of the Land, in this case they must teach themselves and others, that such Oaths call for repentance, not pertinacy in them.  
I beseech you therefore, if there be any consolation in Christ, if any comfort of love, if there be in you any compassion and mercy either to your own souls, bodies, estates with their peace and prosperity; or likewise to all these great concerns of others which now lie at hazard by your means, think of these things which I have laid before you.  
Sect. 9 You especially, who do more peradventure scruple the declaring against the binding power of the Covenant, then many called Independents did long ago, calling it an Almanac out of date, or the Scotch Hook.  
Be pleased to take these things into your calm and Christian consideration, you more especially who have not corrupted your consciences by the purchase and possessing yourselves of any of the King's lands, in Law called Patrimonium sacrum lex terrae, pag. 5. or the Revenues of the Church which is sacrilege so to do. Oh take heed that you drive not on the designs of those that we may suspect would fain involve us again in blood, that they might lick up again those morsels that they have been forced to disgorge.  
Sect. 10. And let the great concerns of your liberty, and opportunity for the exercise of your Ministry for the good of souls, the great doubtfulness at least of what you scruple, as to the bincing power of the covenant to alter or endeavour a change in the Government of Church or State. The assurance that you have to the contrary by the Body politic in this present Act of Parliament, prevail with you to incline to what I have here offered to you upon this argument, I have prefaced so much of the integrity of my heart, and the sincerity of my intentions i● this Discourse, that I shall now leave it to your consideration.  
Sect. 11. And because that I am apt to believe that there are some amongst us, that do scruple obedience to the use of an imposed form of prayer, should this scruple of the Covenant be removed; this being greatly argued against by the Author of the Temperate Discourse about Liturgies and forms of prayer, etc. And also that there are others, that though they should yield to the use of a Form, yet not the Liturgy of the Church of England, being assumed by the Authors of Plus ultra to be Tantum non the Mass-book; by Discourse of Liturgies not to be used, having been offered up to an Idol, etc.  
The Act of Uniformity requiting every Minister, pag. 77. to declare, That they will conform to the Liturgy of the Clurch of England as it is now by Law established.  
Sect. 12. I shall through God's assistance proceed, by answering what is objected by these two aforesaid Authors, make evident the lawfulness of Conforming to the Liturgy of the Church of England, as it is now established by Law; beginning first more generally with what is said by the Author of the Discourse of Liturgies; a book which I have heard too much commended by some I much honour.  
And then particularly by removing what is said by Plus ultra against the public Liturgy, as taken out of the Mass-book, etc.   

CHAP. VIII.  
That Uniformity in public Worship, by obedience to an Imposed Form, is lawful.  
Section 1.  
COncerning Uniformity in public Worship I have given a little touch before, speaking to the term; and as to its lawfulness the instance before given of the bonesit thereof, Christ having made so gracious a promise to those that do agree together in prayer, that do symphonise therein, according to the Greek phrase, Mat. 18.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. I say, it is very much evidenced thereby; for our Saviour in the very infancy of the Christian Church would never have given encouragement to such an harmony and agreement in his service, by making so great a promise to his little congregation as there he did, if it had not been lawful.  
Sect. 2. And admit there should be no other Text in all the New Testament in express terms to prove it, yet if it be in any general Text commanded or approved of, and it appear to be the constant practice of the Church under the Old Testament administration; then doubtless it must be of Divine Institution, the Church of God being still the same. Therefore Uniformity or an universal agreement in public Worship is lawful to be conformed unto where it is commanded.  
Sect. 3. I find in the Church of God, that in Ezra his time there was an Uniformity in public Worship, Ezra 3.10, 11. and that after the Ordinance of David King of Israel, 1 Chron. 16.7, 8. They sung together by course; there was a symphony, an agreement and harmony in their Worship. And this was done according to an Act of Uniformity set forth by King David very long ago; forin 1 Chron. 16.4. David he appointed certain of the Levites to minister before the Ark of the Lord, and to rehearse, and to thank and praise the Lord God of Israel, with Instruments of Music: and verse 7. then at that time David did appoint to give thanks unto the Lord by the hand of Asaph and his brethren, which were Choristers, and Asaph the chief Singer amongst them, as you may find in the Title to some Psams of David: and in ver. 36. by David's appointment the people were to be uniform also: when the Priest had said, Blessed be the Lord God of Israel for ever and ever; then were all the people to say, So be it, or Amen, and Praise the Lord.  
Behold here Uniformity commanded or appointed by David, practised by the Church according to his Ordinance in the time of Ezra.  
Sect. 4. In David's practice in this place we may observe, that Kings may command about the modes of Worship and Discipline, to sing joyfully unto the Lord, and to glorify him by offering of him praise; this hath God commanded. But as Mr. Baxter saith, Five Disput. page 406. Whether we shall use the Meeter or any melodious tune to help us or not; use a Musical Instrument, or the help of more arisicial singers or choristers; these are left to our reason to determine of by general rules, which Nature and Scripture have laid down. Now the Scripture layeth down, that this mode of praising God by Instruments of Music, and the help of more artificial singers and choristers, may be lawfully appointed by the King, as we find in David's practice, who appointed the Levites with Music; which is the first time that I read of Music in God's public Worship enjoined, except in the Chapter before quoted.  
Sect. 5. The like also may be said of the time and place for God's Worship; though, as is said in Five Disput these are left to humane determination, and accordingly by King David they were determined and appointed; Asaph and his brethren were to do this every day, ver. 37. the times in this day were Morning and Evening, ver. 40. and the place where was also determined by him, ver. 37. then he left them before the Ark of the Lords covenant.  
And though none of all these circumstances in God's Worship are particularly commanded by God, yet to show how he approved of such things as no sinful additions to the same: I find that at the Reformation of Religion by the good King Hezekiab, where he also did command the Lovate to worship according to the Ordinance of David. In the 25. Verse of the said Chapter it is said, that Hezekiah appointed the Levites in the house of the Lord, with Cymbals and with Harps, to praise the Lord according to the commandment of David and of Gad the Kings Seir: It is said for the commandment was by the hand of the Lord and by the hand of his Prophets; so that what was appointed by the commandment of David is said to be done by the commandment of the Lord, he approving of the same.  
Sect. 6. For as I do not find God any where commanding any of these circumstances of Music, Time and Place, etc. So the Spirit of God would not I humbly conceive have attributed so precisely the Uniformity of the Church in Ezra's time, to be according to the Ordinance of David, if he had not been the first appointer thereof, and his appointment by Divine approbation, as you have heard, and generally submitted unto and observed in the Church of the Jews; for in Solomon's time the same mode of public Worship was observed with so very great Uniformity, that 2 Chron. 5.13. in their singing of praise they were but one, and made but one sound.  
And as they were Uniform in their singing, so the Burden of the song was one and the same form: That which was in David's time, 1 Chron. 16.34. was in Solomon's time, 2 Chron. 5.13. was in Hezekiahs' time, 2 Chron. 29.30. and in Ezra's time 3.11. Even in the same words, He is good, for his mercy endureth for ever.  
This might be taken for a short shred of a Doxology, as Gloria Patri, etc. in the Common prayer, are by some I have read, but I am apt to think the shortness of that and other of our public prayers are justified by the brevity of this Doxology and their Uniformity therein.  
Sect. 7. That these and more than I have named tending to Uniformity, were not determined by God in the Jewish Church. I find the Reverend Mr. John Ball in his answer to Mr. John Can, bearing witness; whose distinguishing of substantials and circumstantials in God's Worship, I desire may be well observed by those when have only a confused knowledge in this point concerning the sinfulness of addition to God's Worship, as you may find them in the first part of the said Treatise, pag. 45, 46, 47, 48.  
To which purpose you shall find that amongst the Jews, who were commanded to make no addition to God's Worship, and to do all things according to the pattern of the Mount; yet the said Mr. Ball doth affirm pag. 47. That though their Synagogues, their Oratories and places of Worship throughout the Land of Canaan, the hours in Morning and Evening sacrifice, their course in reading of the Law, together with their sections of the same, were not of God's appointment: Yet all these things which tend to an universal agreement in the public Worship of God, are by Mr. Ball acknowledged to be of men, and no sinful additions, though not where commanded.  
Sect. 8. The like may be said, saith Mr. Ball pag. 47. of the divisions of the Chapters and Verses in our Bible's. The phrase of speech and method used in Prayer, Preaching, Administering of the Sacraments, and the very words of Translation wherein the Scriptures are read, and cannot be one and the same in all Societies, and so are circumstances, how oft, at what hour, on what day, in what place, the Pastor shall Preach, which are particular determinations of the Church, and so variable: This is when the Church seethe it necessary.  
But to be more clear and satisfying as to what I have propounded to speak to, as to the lawfulness of Uniformity by a form of prayer, etc.  
I shall offer further a very substantial argument that I find in the Five Disput. 359. Proving a stinted Liturgy is in itself lawful, this saith he is thus proved.  
Sect. 9 Argument 1. That which is not directly or consequently forbidden by God remaineth lawful; a stinted Liturgy is not directly or consequentially forbidden by God, therefore it remaineth lawful.  
The major is undoubted because nothing but a prohibition can make a thing unlawful, pag. 359. Now the minor, that a stinted Liturgy is not forbidden, we need no other proof then that no prohibition can be produced, Five Disput. pag. 361.  
If it be prohibited, it is either by some especial prohibition, or by the general prohibition of not adding. But it is by neither of these, therefore not at all. Special prohibition I never yet saw any produced, God hath no where forbidden a form of prayer, and the general prohibition of not adding extends not to it. For, first, it is the Worship of God which is the matter we are there forbidden to add; but the praying with a form or without a form as such, are neither any part of the Worship of God, etc. Secondly, if prayer with a form be an addition to God's Worship, than so is praying without a form, for God only commands prayer; but neither commands a form, or that we forbeat a form. Thirdly, undetermined mutable modes and circumstances are none of the prohibited additions, but left to humane determination.  
Sect. 10. Beloved, this argument is, as I said before, a very good one to prove the lawfulness of a set or stinted form of prayer; and I desire hearty that the Author of the sober and temperate discourse against Liturgies and a form of prayer, as well as against the Imposition thereof; and so all such who are affected with his arguments, as it hinders the intention of our souls, and of the fervency of our spirits in prayer, would consider of this arguments of Mr. baxter's before said, and also of his second argument, pag. 367. of his third also, and of his fourth, which is, that Christ hath left his approbation of such forms by his own owning and citing them, by his thrice repeating the same words in his prayer, which if it had been any hindrance of the fervency of our spirits in prayer, or limiting that spirit of grace or supplication which was in him above measure, he would not in his Agony have used the same words in his own prayer three times, as the Evangelists do record.  
Sect. 11. But, as I said before, besides the usefulness of the first argument, to prove a stinted form of prayer lawful;  
I shall crave leave to offer the same argument for to prove obedience to an imposed form of prayer, with an Uniformity in rites and ceremonies to be lawful also.  
That which is not directly or consequentially forbidden by God remaineth lawful; Obedience or Conformity to the use of a Form of Prayer, with certain rites and ceremonies tending to decency and order, are not directly or consequentially forbidden by God.  
The minor that proveth, that a stinted Liturgy is not forbidden, proveth also that obedience to a stinted Liturgy or form of public or common prayers is not forbidden; and therefore obedience when imposed or required is lawful.  
Besides which aforesaid argument, which doth well agree with Mr. Balls in answet to Mr. Cans, as you shall read hereafter; I desire you to consider whether that Mr. baxter's second proposition upon this head doth not hugely corroborate what I propound to speak principally to in this case, That obedience to an imposed form of public prayer is lawful, viz. pag. 365. That a stinted Liturgy in some parts of public holy service is ordinarily necessary: that is, excepting some unusual cases.  
Sect. 12. The parts of Worship where a set form is necessary are, 1. Reading of the Word. 2. Singing of Psalms. 3. Baptism. 4. The use of a form of Consecration and Administration of the Lords Supper. 5. The blessing people in the name of the Lord. 6. Ordinarily there should be somewhat of a form of Confession of Faith. 7. If there be not a frequent use of many of the same words, and so somewhat of a form in Marriage, Confirmation, Absolution, Excommunication, the danger will be more than the benefit by mutation will be. 8. And with some Ministers even in prayer, a form, especially about the Sacraments, the ordinary use of a form may be the best and fittest way.  
Now if in all these parts which I have extracted, First, the nature of the thing sufficiently proves the ordinary fitness of a form: Secondly, the constant practice of almost all Churches, if not all, is for it, etc. that in these parts of Worship there should be a form commanded: Then obedience to a form of prayer, and other Rites, etc. by the Text also quoted by Mr. Baxter, pag. 367. is lawful.  
Sect. 13. Now to what I have said proving the lawfulness of obedience to a form of prayer, and other Rites and Ceremonies not forbidden:  
I desire it may be considered, that whether the third proposition in Five Disput. pag. 367. may not be serviceable to the end I propose? That a form of prayer at some times may not only be submitted to, but be desired, when the peace of the Church doth accidentally require it.  
Concerning which I shall only say, that what I find there is very true, in the same page. He is far from the temper of a Christian that sets sought by the peace of the the Church, that he would not use a lawful means for the procuring of it; when Paul would become all things to all men to save some, and would eat no flesh while he lived, rather than offend his weak brother.  
Sect. 14. Doubtless if S. Paul, who while he was at his own liberty, was so wary of offending his weak brother, that he would eat no flesh while he lived rather than do so; he would if under the command of his superiors for the peace of the Church been uniform in Gods public Worship; for he was very much for order and for peace also.  
And surely whoever is of the temper of a truly selfdenying humble Christian, though of never such elevated parts and gifts, will for the peace of the Church conform to the use of that which is not only lawful in itself, but the peace of the Church doth accidentally require it. And how much obedience to the Act of Uniformity is the way to unity and peace I have showed, even of that peace which tends, as is said pag. 368. Five Disput. to the promoting of holiness, to the saving of men's souls. the furthering of the Gospel, and prosperity of the Church in spiritual respects. And as it is there said, that a peace that undermineth and betrayeth these is not .  
So that nonobedience that doth betray and undermine the furthering of the Gospel, the promoting of holiness, the saving of men's souls, and prosperity of the Church, is dangerous and undesireable.  
Now that the suffering of the Deprivation from the Ministry of the Gospel hath its direct tendency that way, I leave to the judgement of every  and unprejudiced person.  
Sect. 15. I might be large in the proof of this point of Uniformity by the judgement of M. John Ball, who was not only very much for a form of prayer, & obedience to it, & for obedience to the Liturgy of the Church of Engl. as you shall hear hereafter; but did very much charge the Brethren of the separation with disaffection to all set forms of prayers or Liturgies whatsoever, part 2. fol. 8. accounting of all set forms of prayer as humane inventions, as false, devised, idolatrous, Antichristian Worship, forbidden in the second Commandment.  
But I shall pass them all by, and confirm the lawfulness of obedience to things of this nature which have no command in God's Word, as to circumstantials in Worship, by the example of our blessed Saviour who never sinned.  
Which I choose to do the rather, because that I have heard some say that they could conform if it could be proved that Christ did ever conform.  
Sect. 16. Now that Christ did conform to the orders of the Jewish Church, not only in observing some of their Feasts which only were of humane determination, as the Feast of Dedication, not commanded by God, but also by frequenting their Synagogues, and observing their modes of Worship.  
In Luke 6.16. I read that our Saviour went into the synagogue on the Sabbath day, as his custom was, in which place he conformed to the Ruler of the synagogue; an Officer no where commanded that we read of in the Scripture; there he stayed till the Minister delivered him the Book of the Prophet Isaiah, which probably was to be read that day by the appointment of the Church; and when he had read that Section he closed the Book and gave it to the Minister. And whereas he stood reading according to their mode, he then sat down and taught them by opening and applying what he had read unto them, saying, This day is the Scripture fulfilled in your ears.  
Sect. 17. Now that sitting was their custom while they taught the people, appeareth to me, if I mistake not, by what our Saviour alludeth to, saying, They sit in Moses Chair, hear them.  
Now our Saviour conforming to these things and many more, which might be observed by his practice, which were not where commanded, and he being one that never sinned at any time, though wickedly charged by the Scribes and Pharisees for the largeness of his principles and practice, contrary to their narrow spirits.  
It is very evident that to conform to a form of prey: and other modes of Worship, not forbidden by God in his Word, is lawful and warrantable.  
Sect. 18. Now because it may be objected that whatever Christ did, yet in the Acts of the Apostles or their Epistles we do not find any forms of prayer, etc. imposed by them upon any of the Elders of the Church in their days; which indeed is the objection of the Brownists, pag. 17. And also of the Temperate Discourse, pag. 147.  
I shall give the answer of Mr. John Ball to it, pag. 17. which is very considerable, saith he pag. 17. But a set Liturgy might be in use in their times, though we read not of it, for the Apostles set not down a Catalogue of all and every particular Order that was in the Church, but give us a perfect rule and Canon of faith, etc. And if there were no set Liturgy in their days, yet for order a set form of prayer to be used in public is lawful, because it is in the number of things which God hath not determined in his Word; and where God hath not prescribed any form, there no form must be esteemed any part of God's Worship, or condemned as simply unlawful. Observe his reason, I pray you, for as to call that holy which God hath not sanctified is Superstition; so it is erroneous to condemn that as unholy or profane which God alloweth, or is consonant to his Word.  
Sect. 19 I beseech you consider of this, for if this reason were well weighed, and the answer that he giveth to Mr. Cans argument, that no Worship is lawful, but what Gods Word commandeth, were but well digested and received into our souls, it would give us soon to see the insufficiency of that position that is laid down by the Authors of Plus ultra, pag. 28. That any action especially conversant about the Worship of God not undertaken in faith is sin, and faith hath no ground to stand upon but Divine Authority. And also of this Argument against Liturgies by the Temperate Discourse, and also how contrary Mr. baxter's argument for the lawful use of set forms, being not forbidden by Deut. 12.32. Five Disput. pag. 361. is to what is affirmed, Petition for peace, pag. 14. The strict prohibition of adding to or diminishing from the things commanded by the Lawgiver of the Church, Deut. 12.32. puts such a fear into the minds of multitudes of Christ's loyal subjects, lest by such additions or diminutions in the manner of his worship they should provoke him to displeasure, as will be a certain and perpetual hindrance to any common unity and concord in such humane Impositions, of which many of the servants of the jealous God will have a continual jealousy.  
Oh Sirs, if what I now offer to your view from the Scriptures, the example of our Saviour, the judgement of Mr. Ball and Mr. Baxter, were but well received into your understandings, doubtless these fears and jealousies would soon vanish, these hindrances to unity and concord would not be perpetual, but would soon vanish and disappear.  
Sect. 20. I am apt to think that if Ministers would but faithfully distinguish, as Mr. Ball doth, and not be guilty of that which he chargeth Mr. Can with, in a matter of so much weight, confound things that differ, allege Scriptures to little purpose.  
Multitudes of Christ's loyal subjects would be delivered from their needless fears, and be preserved, if I mistake not, from needless sufferings.  
I am sure the learned and judicious Calvin, though he did not fully approve of the Liturgy of the Church of England, writing to the Brethren at Frankfort about it, as having in it many Tolerabiles ineptiae, which might in charity, I suppose, be translated Tolerable unfitnesses, which yet I leave to the learned; yet he did not see so far into the work of Reformation as did some in our days that petition for peace, that would have either form of prayer left to the Ministers choice; but as I have before quoted, would have a Form of prayer imposed: Saith he in his Epistle to the Duke of Somerset, Lord Protector in the minority of King Edward the Sixth; Quod ad formam precum & rituum Ecclesiasticorum, valde probo, ut certa illa extet, à qua pastoribus discedere in fanctione sua non liceat; jam ut consulatur quorundam simplicitati & imperitiae, quam ut certiùs ita constet omnium inter se Ecclesiarum consensus; postremò etiam ut obviam eatur desultoriae quorundam levitati, qui novationes quasdam affectant. Calvin. Epist. ad Protector. Angl. As touching the Form of prayers and Rites of the Church, I approve very much that it be set. Observe by the way that he was for a set form; he did not look upon it as a limiting or an appearance of quenching the Spirit, to use a set form, but would have it imposed also; so that, saith he, It may not be lawful for the Ministers to departed or vary from the same. The reasons why this holy man would have a Form of prayer imposed, I have Englished before, pag. 19 to which I refer you.  
And he also was careful in distinguishing about matters of this nature, Institut. lib. 4. cap. 10. sect. 30. he distinguisheth in matters merely ceremonial and circumstantial in the Worship of God, and giveth these reasons why Christ did not prescribe particularly concerning externals of Discipline and Worship; that is to say, why these things are not determined by Christ the Lawgiver of his Church, and therefore may be determined by Authority: First, because that Christ foresaw these things to depend upon the occasions and opportunities of time, and how unlike it was for one form to accord with all Ages: And therefore, saith he, Hereupon we must have recourse unto the general rule, whatsoever the necessities of the Church shall require unto order and decency. Finally, he delivered nothing expressly, because that those things are not of necessity to salvation.  
Sect. 21. It is worth the observing what he saith, that externals about Discipline and Ceremonies, they are not of necessity to salvation.  
Let it suffice therefore, that our sharp discords and contentions, as Mr. Baxter saith, about matters of mode in Discipline and Worship, be no longer cherished; and above all not so vigorously pursued as to lose the liberties of your Ministry in this quarrel: and if the reasons of Mr. Calvin aforesaid be well considered, I should think might prevail that way. Christ, he delivered nothing expressly for or against the external circumstantial modes of Worship and Discipline, because that these things are not of necessity to salvation. And will any of you conclude them of such necessity to salvation, as that you will rather expose the salvation of the souls of many of Christ's loyal subjects to danger through the deprivation of your Ministry, then yield obedience to such cammands of your Superiors as are not countermanded by Christ?  
Surely, if this be not an appearance of a very great sin, to make ourselves more wise and more holy than Christ the Lawgiver of his Church: If this be not, as Mr. Ball saith in this case, to condemn for unholy or profane that which Gods Word alloweth, and is consonant to his word, though it be not precisely commanded, and consequently superstition and Will-worship. Hear further what Mr. Ball saith, pag. 46. part. 2.  
Sect. 22. To place Necessity, Holiness and Worship in these circumstantial things, when they be not determined or commanded by God, this is Will-worship and superstition.  
This I humbly conceive is affirmative superstition, but when Uniformity in Worship shall be commanded, not as having an  holiness therein, as necessary to salvation in itself as a substantial of God's Worship, but as Mr. Calvin saith only for order and decency; that is, for Uniformity for a general agreement in Gods public Worship and Service, and that men may know by what rule they are to be guided as to the externals of Worship, which are the very reason given in this very Act of Parliament, pag. 71. then till I am better informed that superstition lieth in not conforming. For if I mistake not there is a negative superstition and Will-worship lying in touch not, taste not, handle not, pray not in this or that form, observe not this or that rite, for this is sin. I say so too, if you show me where forbidden, but Mr. baxter's Five Disput. hath sufficiently proved a stinted form lawful, as being no no where forbidden, to which I again refer you.  
Sect. 23. I have been the larger upon this, because that I humbly conceive that if Christians did but see their liberty and know but their duty, how would all those black chains by which we lie bound under, perplexing unnecessary scruples and soul- sadning fears fall off from us? How would we then serve the Lord with one shoulder, disappoint the hopes and expectations of the devil, that man of sin the Pope and all his adherents? and doubtless we should find what our gracious Sovereign propounds in the enacting of this Law, Religion propagated, and the peace of this Land established, which all good men desire.  
Sect. 24. Now knowing that it may be objected by some who are peaceably minded; that though they are satisfied as to the lawfulness of their obedience to the use of a public form and some certain Rites for order and decency, yet they do very much scruple conforming to this Book of Common prayer and Administration of the Sacraments, to which they are enjoined by the Act to declare their unfeigned assent and consent, pag. 73. and promise they will conform to the use thereof, pag. 77.  
I shall proceed through the assistance of the spirit of Truth, to offer to you what are the grounds which satisfy my conscience in this case following, and I hope may satisfy all that love the Truth and Peace.   

CHAP. IX.  
The Vindication of the Common Prayer of the Church of England, by Mr. John Ball, from the aspersions of the Old Brownists, and the Authors of the Temperate Discourse and Plus ultra. The lawfulness also of Conformity to it, with its Rites, proved by Bishop Jewel, Martin Bucer, and others.  
Section 1.  
TT is without all doubt very desirable to all persons whom God hath blessed with a being in this Kingdom of England, where the Gospel hath shined upon us for so many years since the Reformation of Religion; from the Idolatries, Errors and superstitions of the Church of Rome, to be assured that the way or mode for the public Worship of God be reform also.  
Concerning which, in the satisfying of myself, I have observed that two sorts of persons have made their objections. First, such as have condemned the common and public Liturgy of the Church as sinful and Idolatrous, because taken out of the Mass-book, etc. Some only as symbolising with the service of the Romish Church; Of the former sort were the Brownists of old, the later the wiser sort of the Non-conformists, both formerly and at this present time; who do therefore press a necessity of a further Reformation thereof, as appeareth by the Discourse of Plus ultra, and by the desires of those persons that were commissioned to advise about the Liturgy, etc. who thought no Reformation like the laying aside the old one as to themselves, and the making a new one in its stead, to be left unto the Minister's liberty to choose which they would use.  
Sect. 2. I shall therefore for the clearing of the lawfulness of our obedience to the use of this Liturgy of the Church, present and lay before you the objections against the Liturgy of the Church of England by the English Brownists, by which also the Authors of the Temperate Discourse and of Plus ultra may see who they do symbolise withal, and how much mistaken I suppose they are, who say, the cause of the Non-conformists hath been long ago stated at the troubles of Frankfort, and hath continued the same.  
Sect. 3. That which is laid to the charge of the English Liturgy is this, by those called the Brownists, I find in the second part of the Mr. Balls answer pag. 4. The whole form of the Church service is borrowed from the Papists, for none can deny that it was culled and picked out of the Popish Dunghill, the Mass-book, full of all abominations; from three Romish channels, I say, it was raked, the Breviary, the Ritual and the Mass-book, mentioned by the Sober Discourse, pag. 21. and Plus ultra, pag. 17. with much earnestness affirms, that the English Liturgy is Tantum non the Romish Mass.  
Now to vindicate this mode of God's Worship in the English Church from this charge, and so consequently to give us to apprehend that we may lawfully declare conformity to the use thereof; be pleased to take notice of Mr. Balls answer pag 6.  
Sect. 4. That which you allege against the English Service-book in particular, you intent against all set forms of prayer or stinted Liturgies whatsoever, etc. to pag. 8. and there saith he further, It is true, the Nonconformists say that it was in a great part picked and culled out of the Mass-book; but it followeth not thence, that either it is or was esteemed by them a devised or false Worship, for many things contained in the Mass-book itself are good and holy. A Pearl may, be found upon a Dunghill. We cannot more credit the man of sin then to say, that every thing in the Mass-book is devilish and Antichristian; for than it should be Antichristian to pray unto God in the mediation of Christ, or read the Scriptures, to profess many fundamental divine Truths, necessary to salvation, pag. 9 Our Service was picked and culled out of the Mass-book you say, and so it might, and yet be free from all fault and tincture, from all show and appearance of evil; though the Mass-book itself was fraught with all manner of abominations. For if Antichrist sit in the Temple of God, and profess himself the servant of Jesus Christ, of necessity some Treasures, Riches and Jewels of the Church must be gathered into his Den, which being collected, purged and refined, might serve to adorn the chaste Spouse of Christ. Neither in so doing doth the Church honour Antichrist, but challenge her own right; if she retain aught that belongeth to Antichrist, that is her stain and blemish; but the recovery of that which Christ the King of his Church hath given as her wealth and ornament, must not be imputed a fault.  
Sect. 5. Further saith he pag. 9 If it be wholly taken out of the Mass-book, how cometh it to have those things which are so directly contrary to the Mass, that both cannot possibly stand together? In our Book of Common prayer we pray to God only in the mediation of Jesus Christ, and in a known Language, we profess that Christ by one Oblation of himself, once for all, hath made a full, perfect and sufficient satisfaction for the sins of the whole World; that he hath commanded a perpetual remembrance of his Death and Passion in that Ordinance of the Supper; and that the Sacrament is to be administered in both kinds, the Minister and the People to communicate together: Were these things taken out of the Mass-book? The Church of Rome joineth the two first Commandments into one, or taketh away the second, thereby to cloak their Idolatry in the worshipping of Images; but the Common prayer book of the Church of England divideth them into two, therein following (two of the Fathers at most excepted) all Antiquity, and setteth down the words of the second Commandment at large. The Church of Rome teacheth, that in the Sacrament of the Eucharist the body and blood of Christ is received and eaten carnally, that as much is received in one kind as in both, and that in the Mass Christ is offered up as a propitiatory unbloudy sacrifice for the sins of quick and dead; but the Common prayer book of the Church of England teacheth expressly in the form of administering that Sacrament, that spiritually by faith we feed on him in our hearts, eating and drinking in remembrance that Christ died and shed his blood for us. In the Mass the Priest receiveth alone, the people standing by and gazing on him; but the Minister and people are appointed with us to communicate together, according to the Instition of Christ, and the practice of the primitive Church. We make the Communion of the Eucharist purposely a Sacrament; they a Sacrament and propitiatory Sacrifice. They celebrate at an Altar; we at a Table, according to the example of our Saviour Christ, his Apostles, and the Primitive Church in the purest times. We pray for the living; they for the living and dead. And if these be not points directly contrary to the Roman Service, Rome is much departed from herself.  
Sect. 6. I have been the larger in the transcribing of this most singular vindication of the common prayer book by this judicious & learned Mr. John Ball, to the end that such good people, who, as the Author of the Treatise of Liturgies saith, can by no means be reconciled to the use of it, as being an Idolatrous Service, may here see the vast difference between the Mass-book and our common prayer, and be brought to love and like thereof.  
And that such Ministers as profess by the said Author, that when their people come to them, and say to them, This common prayer was taken out of the Mass-book, will you read it? they know not what to say; may be furnished with such an answer, as by God's blessing may be not only very informing, but reforming also.  
And that such Ministers and People that do fear that by this Act of Uniformity, which requireth a Declaration from every Minister, that he will conform to the use of the common prayer book, and that he doth assent and consent thereto; that all this conformity required is but preparatory to Popery: may by a diligent comparing and considering of what Mr. Ball hath published, be quieted in their minds about their fears in this thing, Mr. Ball saith expressly, pag. 9 That there are such things in the common prayer, such Drctrines there taught, and such practices there enjoined, that are so directly contrary to the Mass-book, that both cannot possibly stand together.  
Sect. 7. And that I may the further corroborate your minds in this particular, I humbly desire that the further insinuatians of the displeased Ones with the common prayer, as being but the English Mass; and as is affirmed pag. 5. that one Dr. Carrier a dangerous seducing Papist should say, That the common prayer, and the catechism in it contained, hold no point of Doctrine expressly contrary to Antiquity; that is, as he explaineth himself, the Romish Church; only hath not enough in it: may be removed not only by what I have already transcribed, out of Mr. Ball, but also from what followeth in answer to the Brownists charge against the common prayer by this Carrier's judgement beforesaid.  
Saith this reverend person, pag. 11. Carrier's pretence in that particular is a mere juggling trick, that he might insinuate a change of Religion might be made amongst us without any great alteration; which is as likely as that the light should be turned into darkness, and not be espied; if many points of Popery be not condemned expressly in the catechism or Service-book, etc. yet so many points are there taught directly contrary to the foundation of Popery, that it is not possible that Popery should stand if they take place.  
Sect. 8. How much therefore it concerneth all zealous haters of Popery to take heed of their contempt of the Service-book and Catechism therein contained, and to take heed of such a Reformation thereof, as should take this form of Common prayer, Catechism, and manner of celebration of the Lords Supper out of the way, may appear by what is so confidently and rationally affirmed, if it be seriously considered, that it is not possible that Popery should ever stand if they take place amongst us, pag. 11.  
That I may further show how unlike it is that the Reader of the Missale Romanum, etc. or the comparer of the Rituale Romanum, etc. with the printed common prayer Book of the 5. and 6. of Edward the 6. or this our English Liturgy as it is commonly put to sale, shall find but very little but what is to be found in the Mass-book in Latin; Discourse of Liturgies, pag. 1, 21, 22.  
I shall desire what is further alleged by Mr. Ball, may be seriously laid to heart; saith he to such who speak in the language aforesaid, pag. 11. It is more proper to say the Mass was added to our Common prayer book, then that our Common prayer was taken out of the Mass-book; For most things in our Common prayer were to be found in the Liturgy of the Church long before the Mass whereof we speak on was heard of in the World, and the Mass was patched up by degrees, and added to the Liturgy of the Church, now one piece and then another, so that the ancient truths and holy Liturgies were at last stained with the Idol of the Mass, which was sacrilegiously thrust into them.  
Sect. 9 And that the Reverend Bishop Jewel so much magnified by Plus ultra, as a greater friend to his design, was a great friend to this truth laid down by Mr. Ball, you may find in his defence of the Apology of the Church of England, upon the occasion of Hardings challenging the Church of England with changing their Communion book so often; replies by retortion, that it was their crime to be guilty of chopping and changing of the Church Liturgy, and not they, saith he, pag. 198. If thou wilt read the often changes and alterations of the Mass, read I beseech thee Platina and Polydore Virgil, concerning the same, and there shalt thou find how, and by whom, and on what occasion, and in what process of time all the parts of the Mass were pieced and set together. So that it is more easy to observe how Bishop Jewel and Mr. Ball do agree in their judgements about the Mass and Common prayer book, as you shall read hereafter, than that Bishop Jewel and Plus ultra were both of one mind as to the matters in controversy.  
Sect. 10. But I shall go no further in showing than the Common prayer of the Church of England is not Tantum non the Romish Mass, saith Mr. Ball pag. 11. The prayers and truths of God taught in the Common prayer pertained to the Church as her Prerogative, the Mass and the abominations belonged to the man of sin; and if a true man may challenge his gods which the thief hath drawn into his den, the Church of God may lawfully lay claim to these holy things which Antichrist hath unjustly usurped.  
And that the Church of God may lawfully make use of those forms of prayers recovered as it were out of their den, behold the reverend Mr. Ball bringing the same quotation out of Bishop Jewel for to prove it, as Plus ultra doth to prove it altogether unlawful. Bishop Jewels Sermon on Joshua 6.1, 2, 3. The things that may be reserved, viz. in the destruction of Jericho, must not be dust, or chaff, or hay, or stubble; but gold, silver, iron and brass: I mean they may not be things meet to furnish and maintain superstition, but such things as be strong, and may serve either directly to serve God, or else for comeliness and good order. Mr. Ball in the margin of pag. 11. part 2.  
Sect. 11. In Plus ultra, pag. 28. you will find this quotation of Bishop Jewel is brought to prove that all ceremonies are superstitious. But that it is most grievously wrested and mis-applyed, as are most of his quotations out of Jewel, in his discourse will appear, by that which Mr. Ball hath set down honestly, and the other altogether omitted.  
For though dust and chaff, hay and stubble at the destruction of Jericho might not be brought into the Lord's treasury, that is, such things as were meet to maintain superstition; yet such things as silver and gold, such things as be strong and may serve directly to serve God, or else comeliness and good order.  
These things in the judgement of both Jewel and Ball, which are strong and may serve directly to serve God by, or elf for comeliness and good order.  
These holy things Mr. Ball saith, pag. 11. Antichrist hath unjustly usurped, the Church of God may lawfully lay claim unto.  
And therefore if our Book of Common prayer saith he, pag. 12. please the Papists, it is but in some things, wherein in reverence to Antiquity we come too nigh them in some Rites and Ceremonies. But with the substance of the ministration itself they cannot be pleased, unless they will be displeased with their own service, and will renounce their own Religion.  
Sect. 12. Surely, methinks the judgement of this learned and moderate man might very much defend us against not only the fear of Popery, he having affirmed that the Papists cannot be pleased with our Book of Common prayer as to the substance of its Ministration, unless they will renounce their own Religion;  
But may cause such a daybreak of light to shine upon some of our understandings, as that we may be persuaded that it is lawful to declare they will conform to the use of the Common prayer of the Church of England, it being no false and Idolatrous Worship, as too many might apprehend from what hath been within this year or two written to exasperate men's minds against it.  
But that I may make the lawfulness thereof to appear more evidently, I shall proceed to consider of the English Liturgy and ceremonies, as they are by some apprehended to symbolise too much with the Mass-book, and being too like the same, and that therefore upon this account conformity is unlawful, it being absolutely affirmed, Plus ultra, pag. 30. We say it is unlawful for the Church of England to retain either in Doctrine, Worship or Discipline, any conformity to the Church of Rome.  
Sect. 13. I do profess before the searcher of all hearts out of any desire to abstain from all appearance of evil. When I first saw this Book, I desired to take great notice how this Authority did by the authority of the Scriptures convincingly prove the same. For to conform to the Doctrine of the Church of Rome is doubtless unlawful, to conform to the Worship and Discipline of the Church of Rome, in statu corrupto, in that stace wherein it was before Reformation, and is now in at this present time, is sinful and unlawful.  
But that to conform to the Common prayer book of the Church of England, and those few retained ceremonies, because that they symbolise with the Church of Rome; That this should be sinful and unlawful, notwithstanding so confidently affirmed, I leave to the determination of the wise and learned upon the examination of the proofs of Plus ultra for the same.  
Sect. 14. I do find indeed that Mr. Ball doth speak to this purpose: That if any have mistaken the book of Common prayer, because that it hath too much likelihood to the Mass-book, he saith, that hath not been the judgement of the Non-conformists alone, others have said and written so much that never condemned the use of the book, or all things therein contained, pag. 9  
From whence I observe, that there is a great deal of difference between the disliking of a form that doth in something as is supposed symbolise with that form that is in a corrupt Church, and the condemning of it as sinful and unlawful, as Plus ultra doth: And yet that I may deal faithfully before I come to speak to the arguments of Plus ultra, I think I should do a good work tending to our healing, if I should offer but some honest inferences from Mr. Balls conclusions and concessions, that may take off that dislike may be in the minds of men, which may hinder an unfeigned assent and consent in declaring their confo rmity.  
Sect. 15. For it being granted that a form of prayer is lawful, and this of the Church of England so much vindicated as you have heard, and may find further in pag. 3. where Mr. Ball saith, that the Non-conformists can prove the Religion and the Worship of the Church of England to be of God, and that by such plain Texts of Scripture, against which the gates of hell shall never preuàil.  
I humbly conceive that the offence taken at its too much likelihood to the Mass-book, pag. 9 may be taken away by the very reason that Mr. Ball giveth for the same, pag. 12. which he saith is in Reverence to Antiquity. To avoid the imputation of novelty in a Church it is necessary to keep to those external modes, as to phrases of speech and rites for comeliness in God's Worship which have been most ancient in the Church.  
But if this do it not sufficiently, deferring to answer what I find alleged, but not proved by Mr. Ball, pag. 7. as exceptions against the said book, as in some points disagreeing with God's Word, pag. 7. for which they judge it unlawful to subscribe as agreeable to the Scripture, which doubtless may lawfully be done by Mr. Balls own Doctrine.  
Sect. 16. I say, forbearing to speak further to these particulars, being but the same objections made by Mr. Josias nichols and other Non-conformists long before, which I shall through divine assistance speak more particularly to in the next Chapter.  
I shall desire that what Mr. Ball doth declare in the name of all the Non-conformists to his time, that did judge the book in the form thereof so nigh the Papists, pag. 15. may be considered, who saith, that herein they show but what they judge most convenient, not condemning the book for the substance thereof.  
So that some of the Non-conformists of our time are gone much beyond this pious and prudent man, who upon this argument doth but only show what was the judgement of the Authors of the Admonition, and others in this case, that it was not convenient to use a form so near the Papists; but he saith no such thing himself, being more wise then to judge in a case already determined by the Law of the Land, which God had not determined against by his Law in his Word.  
Sect. 17. But though Mr. Ball is so modest, yet Mr. Plus ultra is more magisterial; who, as you have read out of the place before quoted, affirmeth that it is unlawful for the Church of England to retain any conformity to the Church of Rome in Worship or Discipline. Come we therefore to examine his grounds for it, pag. 30. And because we know (from whence I observe many heads were laid together to form this argument) this will hardly down by any reasons we can lay before you, we shall commend this argument to you under the credit of your right learned Prelate Jewel, please you to peruse, pag. 325, 326. of his Defence; The learned and godly men, at whose Persons it pleaseth you so rudely to scoff, saith Jewel to Harding, (Mr. Doctor;) Harding used to scoff at Calvin and Zuingliùs, and to upbraid Jewel with them; that refuse either to go in your apparel, or otherwise to show themselves (note Sir!) like unto you, have age sufficient, and can answer for themselves: notwithstanding thus much I'll say in their behalf, neither do they commend any manner of apparel as holy, nor do they condemn any apparel as unholy; they say not therefore that the apparel is either holy or unholy, but they may truly say, the same apparel on your part hath been foully abused to filthy purposes; they may justly say, they would not gladly in any appearance show themselves like unto them that have so untruly and so long deceive the world: and herein they are not without sundry authorities and examples of the godly Father St. Austin and Tertullian, etc.  
Sect. 18. Now because I observe that by these quotations he would make others to apprehend that Bishop Jewel was of his mind, I shall crave leave to show him, or others that have been deceived by him, how much they are deceived themselves, in bringing this learned and pious Prelate to be the prover of their assertion: And that I may clearly evidence this, I shall present you with the occasion of these words before quoted.  
The Church of England in their Defence of the Reformation from Popery, amongst other things in their Apology mentioned, pag. 322. charge the Papists, That some of them did put a great holiness in eating fish, and some in eating of herbs, some in wearing of shoes and sandals, some in going in a woollen garment, some in a linen, one called black, some white. This I observe to be the doctrine of the Church of England, that to put holiness in a black woollen garment or a white linen one, this is superstition.  
Now to this charge Harding faintly replied, That they did put no great holiness in linen garments, black or white: To which Bishop Jewel answereth, pag. 324. But withal Harding having by recrimination charged the Church of England with the divisions that were amongst them even in those days by the Non-conformists then; for it is not with Calvin or Zuinglius that he doth upbraid the Bishop there, but they were such persons as would not wear Gowns with a Tippet, etc. but as he there saith, Night-gowns of the most Lay-fashion to avoid superstition. These things are indifferent, and may be yielded unto, saith the one Sect. They be the Pope's rags, and may not be worn, faith the other Sect. And therefore they will rather be justly put from that which justly they cannot keep, then yield one jot; neither Her Majesty's commandment, nor their Metropolitans decree they care for; they had rather seem to the people, whom they use for their clawbacks, and to whose judgement they stand or fall stout Champions of their own Gospel, then meek followers of Christ's Gospel; such mighty sampson's, such constant Laurences your Jolly Gospel breedeth. Defence of the Apology, part 3. pag. 323.  
Sect. 19 Now in answer to this the Bishop maketh this reply quoted by Plus ultra, savouring of very much wisdom and charity; saith he, the persons at which you so rudely scoff, that refuse to go in your apparel, or otherwise to show themselves like you, have age sufficient, and can answer for themselves; (he maketh no Apology for them:) Notwithstanding thus much I say in their behalf, neither do they commend any manner of apparel as holy, neither do they condemn any apparel as unholy, etc.  
Here, before we go any further, I desire that these particulars may be observed;  
Sect. 20. First, that Nonconformity to these matters of apparel, and such like indifferent things is matter of scorn and reproach to the Reformed from the Papists, and hath been so for these many years.  
Secondly, that those persons that he would vindicate from Hardings revile, he could do it only in this; That in those days that he could say only so much for them, that they did not condemn a Gown or Surplice as sinful or unholy.  
Thirdly, that therefore why these should refuse to wear such apparel, and thereby give occasion to the Papists to charge them with disobedience to the Queen; he only saith, that they have age sufficients and can answer for themselves.  
Though as it followeth, They may truly say, that this same apparel hath been foully abused to filthy purposes, and they may truly say, they would not gladly in any appearance show themselves like unto them, that have so utterly and so long abused the world.  
Now that by this part of the quotation Bishop Jewe ll doth not argue against the use of the Gown, Surplice, and such like apparel, as symbolising with the Papists because they did wear such; and that therefore they were to be justified that did refuse to wear only upon that score. It appeareth thus, by observing that the thing which was chief urged in the behalf of the Nonconformists, that they would not gladly in any appearance show themselves like them that had abused these Vestments to foul and filthy purposes; so that his argment is not against the use, but the abuse of these garments, by which they had so long abused the world.  
Sect. 21. That I may help my weak Christian friends to understand this, be pleased to take notice that the main thing wherein the Papists did deceive the world as to Priest's apparel was this, that they did possess them with this superstitious opinion of inherent holiness in them, and very greatly merited. Aquinas himself affirmeth that the wearing of Francis or Dominicks Cowle hath power to remove sins as well as the Sacrament of Baptism: and Bishop Jewel tells us, pag. 324. that the Popish Bishops in hallowing the Priest's Vestments pray, that he wearing this holy vesture may deserve to be shielded and defended from all assaults of the wicked spirit.  
Now in this sense the Conformists and Non-conformists might justly say that this apparel hath been abused to foul and filthy purposes; for the Priests would get a considerable sum of money of such as they had deluded with these opinions for a Friars Cowle to be buried in, as that which would keep them out of Purgatory; well therefore might the Bishop say in their behalf, that they would not gladly show themselves like unto them in the wearing of that apparel.  
But why they would not wear such and such garments which they did not condemn as sinful, why not a Gown or a Cassock made after the fashion of a Minister in the Church of Rome, when indifferent in itself? Why they cared not for her Majesty's commands and their Metroplitans decrees in this case, I suppose the Bishop meaneth they are of age, let them answer for themselves; he had nothing it should seem to speak in their defence of this practice.  
Sect. 22. By all which I humbly conceive that it may appear, that it is not the wearing of a Gown, or Surplice, or Cassock, whereby a person of one calling is distinguished from another; and also for the use for which Aaron (Exod, 28.40.) and his Sons wore Cassocks, or Coats and Girdles, viz. for comeliness and for beauty; though they should be made after the same fashion that the garments of Popish Priests were, if they be grave, sober and decent: But the placing of holiness in them, and the abusing of the people by them, this was the evil in them that Bishop Jewel doth condemn, but no the use of them.  
This Reverend Prelate you may observe speaketh confidently of the Non-conformists of his time, that as they did not commend Ministers garments as holy, so they did not condemn them as unholy or sinful.  
And were the Non-conformists of these times but of the same mind, that they did not condemn a Cassock or a Surplice as unholy, and that it were no sin to wear such vestures when commanded, the case would soon be resolved, that to wear a Cassock, Surplice, Gown, Canonical Coat etc. were lawful for distinction sake and decency in God's Worship.  
Sect. 23. And thus now having showed, though somewhat at large, the true scope of the place brought by Plus ultra to prove his argument by in pag. 30. and that it proveth no such thing for which he doth produce it:  
I shall only show how much he is mistaken in the reason that he giveth, why the Church of England ought to reject conformity to the Church of Rome in matters of Worship and Discipline, that have renounced communion with her in all material points of Doctrine, pag. 27.  
Saith he, the reason why we reject communion with the Church of Rome, is for that the Pope's Supremacy, Infallibility, Transubstantiation, Merit of good works, Invocation of Saints, Purgatory, Latin-Service Worshippiag of Images, half communion, and such like; which are the Pillars of the Romish Fabric, cannot be proved and made good out of the Word of God. And is not this reason of like force against the ceremonies of the Church yet in use amongst us? Is there a scriptum est for one of them, etc.  
Sect. 24 To which give me leave to say the reason is not of like force; for the things before named which are the Pillars of Popery, God's Word is expressly against them, and the Scriptures of truth show the Doctrine to be faelse, and so ne to be the Doctrine of devils. And if you could bring as clear Scriptures against using a form of prayer, wearing garments for distinction and decency in God's Worship, as may be brought against Lain-Service, Worshipping of Images, Merit of good works, etc. Then there were some show of reason in yours.  
And as for your argument that there is not a scriptum est for one of them;  
I shall give you a very ancient answer, that was given to your very objection by the Reverend Martin Bucer to Joannes à Las●o, who argued against vestures and other ceremonies, as holding conformity with the Charch of Rome therein: and as having no scrip 'em est for them, saith the said B●●●er in his Epistle, pag. 6. If therefore you will not admit such liberty and use of vesture to this pure and holy Church, because they have no commandment of the Lord, nor no example for it; I do not see how you can grant to any Church that it may celebrate the Lords Supper in the morning, etc. for we have received for these things no commandment of the Lord, nor any example, yea, rather the Lord gave a contrary example.  
Sect. 25. Behold here you that have made a challenge in pag. 13. in the name of all the Non-conformists, that if any learned men of our Adversaries be able to bring one sufficient sentence out of the holy Scripture, or any one example of any Bishop or Minister, in the time of King Edward the sixth, that do directly or ex professo plead for the wearing of Caps and Surplices, etc. the Zuinglian Gospelers will be then content to yield and subscribe.  
Here is the authority of a great, learned and pious man in the time of King Edward the sixth, defending the lawfulness of these vestures you so much argue against, and also condemning your very argument, pag. 10. Saith he, Many things which the Antichrists have made marks of their impiety, may be tokens of the Kingdom of Christ, as the signs of Bread and Wine, the water of Baptism, the Laying on of hands, Preach, Churches, Holy days, and many other things: All these places of Scripture are of a great scope; The earth and the fullness thereof is of the Lord; not of the Devil, not of Antichrist, not of the wicked. This colourable craft of Satan, saith he, must be taken heed of, by the which he bringeth to pass oftentimes, that either we reckon those things which are no sins, and those that be sins indeed we seem not to regard them in ourselves, etc.  
Sect. 26. If the Authority of this holy man in King Edward's days satisfy not your conscience, that these things may be continued, and prevail not with you to prevail with all other Non-conformists, in whose name you made the challenge, and also have promised to yield and subscribe.  
I shall in answer to your challenge produce the Authority of Bishop Jewel, whom you so much quote, ex professo commending the present Liturgy in the frame of it. And this you will find written in pag. 162. of the Defence of the Apology, occasioned by the reproachful speeches of Dr. Harding against it, calling the Liturgy in Queen Elizabeth's days as you do now, A devised Service, etc. but saith Bishop Jewel to him, appealing to his own conscience; You know that we serve God according to his holy Word, and the order of his primitive Church; we administer the holy Sacraments in pure and reverend sort, (though I suppose the sign of the Cross was used in one, and Kneeling at the other.) We baptise in the name of the Father, Son and Holy Ghost, we receive the Sacrament of Christ's body and blood from the holy Table, we make our humble confession and prayers together, we pray with one heart and one voice, etc. And of all these things what one is contrary to the Catholic Faith? Oh Mr. Harding, is it not written, The man that lieth destroyeth his own soul? and Christ saith, the Blasphemy against the Holy Ghost shall never be forgiven, in this life or in the life to come.  
Sect. 27. If Bishop Jewel did not plead for the present Liturgy in the frame of it, his zeal burning so hot, that he accounteth Hardings calumnies of the Common prayer to be as a blasphemy against the Holy Ghost, I leave to the consideration of all judicious Christians; and consequently, whether the Authors of the challenge are not bound to conform and subscribe, especially considering what the said Bishop Jewell saith of the said Communion book or Common prayer book, pag. 198. The holy Communion book and Order of the holy Administration standeth, and by God's mercy shall stand still without any change.  
Observe, I pray, whatever you have said of the Liturgy of the Church, that it is Tantum non the Masse-book; yet if you had searched into Jewel as you ought for truth, you would have found the Jesuit frequently depravi g the book of common prayer, and that for the very thing for which you plead the changing of further reformation thereof, which occasioned this Reply of Jewel, which clearly evidenceth that he did so much approve of the present frame of the Liturgy, that he said by God's mercy it should not be changed no more.  
And therefore I pray remember your promise, yield and subscribe to the book of common prayer, according as the Act requireth.  
Sect. 28. And that this may be done with an unfeigned assent and consent, I do beseech you all who are zealous haters of Popery, seriously to weigh what is the judgement of the most judicious Jesuited Papists of this our present Liturgy, as I find it published long since by their great champion Harding: saith he, (that which ought to be written upon the heart of every true Protestant) Every good man and zealous keeper of the Catholic Faith, will never allow the Service devised in King E●wards time, now restored again; not so much for the Tongue that it is in, as for the order itself and disposition of it, wanting some things necessary, and having some other things repugnant to the Faith and the custom of the Carholick Church. Reply of Jewel to Harding, pag. 162.  
Let me entreat all Non-conformists especially to ponder upon this passage.  
The Liturgy and Service of the Church of England, to which we are to conform, though some account it Popish, Idolatrous, and at the best too like the Mass book in the order and disposition of it, which is the great exception of the wisest Non-conformists at this day; yet this Harding, with the Separatists against whom Mr. Ball hath written, agree together in calling it a Devised Service, an Humane Invention. Now consider what is predicated of this subject, that the good men and zealous keepers of the Catholic Faith, viz. the hottest, rankest, and most violent Papists, they will never allow of this devised Service; I think very good news.  
Sect. 29. But to proceed to the reason that he giveth for this, not so much for the tongue in which it is, being now English; whereas the Service of the Romish Church is Latin to this day, which some make to be the only difference between the Mass-book and the English Liturgy, grounded upon a politic Proclamation in King Edward's time, to quiet an Insurrection about it. But saith Harding, for the order it self and the disposition of it; that which is a great exception of the Non-conformists why they cannot allow it, is given as the reason why the good and zealous Catholics cannot allow it also. But how doth it appear further that the good Catholics cannot, nay he saith, will not allow it, because that it lacketh some things necessary; as prayers to Saints, to Angels, to Images, and for the dead to bring them out of Purgatory, a thing very necessary to make the Pope's Pot boil; together with many of those Babbles, Trifles and Follies, which Bishop Jewel reckons up in his Sermon at S. Mary's quoted by Plus ultra, to another purpose?  
But to make our English Liturgy completely different from the Romish Mass-book, he saith, that it hath many things in it repugnant to the Faith and customs of the Catholic Church.  
For these reasons the zealous Catholics will never allow of our book of common prayer, and therefore for these reasons the Book of Common prayer devised, as they say, in King Edward's time, restored in Queen Elizabeth's time, confirmed since by King James, King Charles the First and the Second, should be worthy of a better acceptation than yet it hath received from those that declare themselves to be the most zealous professors of the true Reformed Protestant Religion.  
Sect. 30. And thus now having proved it to be very lawful to declare conformity to the Book of Common prayer; having by the help of an old Nonconformist unclothed it of that Idolatrous dress in which it hath been presented to the World by the Author of the Temperate Discourse and Plus ultra, who having thereby but new-vam●t the arguments of the old Brownists, and brought them forth as new lights to misled weak people.  
I shall, through the help of the said Mr. John Ball, give you but one general answer to what the said Author of the Discourse of Liturgies, and others, are very copious in changing the Common prayer with many particular defects and errors, and so conclude.  
Which answer you shall find part 2. pag. 22. Your long Catalogue of corruptions to be found in our Liturgy is to small purpose, unless you could prove so e of them to be sundamental, heretical, and really Idolatrous. Suppose, saith he, pag. 30. the seventy errors which you reckon up were all true and justly taken against the Book, and as many more to them might be named; yet the quotation that he giveth out of Usher, de Success. Eccles. Chapter 1. answers all; That the main truths which concern the very life and soul of Religion be few, and the failings which may stand with the substance of Religion many.  
Sect. 31. To conclude therefore with this Memorandum to the Authors of Plus ultra, who upon the Authority that I have brought in King Edward's time, from the Reverend Martin Bucer in Q. Elizabeth's time, from the Reverend Bishop Jewel, that they are under an obligation to yield to subscribe and turn conformists, even all the Zuinglian-Gospellers, as he calleth them, pag. 13. And that it will be expected they should show themselves to be as good as their words.  
I shall be a further help unto them in endeavouring to remove what may be an impediment to the subscribing of the 39 Articles of Religion, with what followeth in the Act for Uniformity, pag. 83. hoping in the following Chapter to make it appear, that the particular ceremonies and rites of the Church by Law enjoined; together with the Books of Ordination, etc. which are part of the 39 Articles, may lawfully be subscribed and conformed to.   

CHAP. X.  
That to subscribe to the 39 Articles of Religion, and to declare an unfeigned assent and consent, etc. is not contrary to any command of Christ, but lawful and warrantable, notwithstanding all the objections made of old by Mr. Josias nichols against subscription, which are in this Chapter laid down, and modestly removed.  
Section I.  
THat we may be the more clearly informed and more fully resolved in this case, the matter of this question being the subject matter of that obedience, which the Act for the Uniformity of public prayers, etc. doth require. That we may the better judge of the iniquity or equity of what is required; I humbly conceive it would be worth our time to make a particular inspection into this Act, concerning what is enacted about these things aforesaid: To which end I shall offer these three particulars to your consideration.  
First, what is required. Secondly, of whom it is required. Thirdly, after what manner the things required are to be done.  
Sect. 2. First, that which is required is a Subscription or Declaration of an approbation to the nine and thirty Articles of Religion, mentioned in the Statute of the 13. of Queen Elizabeth, and of the book of Common parayer, etc. Act. pag. 85.  
Secondly, who are to subscribe and declare, etc. The persons from whom this is expected, are only scholars, men of more than ordinary parts and abilities, such as shall be thought fit to be Governors of others in the schools of the Prophets, in both the Universities, pag. 82. and all such as are thought fit to be Ministers and Teachers of others in the school of Christ, the public congregation, pag. 72, 85.  
These persons are to be light to the blind, to be instructers of the ignorant: Now our Saviour telleth us, That if the blind lead the blind, both will fall into the ditch. And therefore should any such persons be ignonorant of what they are to subscribe, o unwilling to it upon any fall e or erroneous principles, it would prove of very dangerous consequence to the Reformed Religion; and should not they be all of one mind, who are Tutors and Teachers of others, it must needs occasion great confusion and division amongst their Disciples and followers.  
Sect. 3. All which being considered, Subscription and Uniformity is so far from being a sin, as that it is a duty which is required of these persons aforesaid.  
An here, by the uva, cannot but have some ground of hope, that the strict execution or this Act will keep out not only all Papists and Romish Catholics, the professed Aduersaries to the Reformed Religion of the Church of England, from poisoning the fountains of Learning, and corrupting the Youth in our Universities; but also any of their Emissaries from our public Congregations, who have formerly in the disguise of Anabaptists, Quakers and others, brought to many honest-hearted people into their present distempers; for except they can do these things, and that after the manner prescribed, Assent and Consent, unfeignedly and universally; they are neither to have preferment or employment in the places aforesaid. And that they cannot do this, what I have before quoted from Hardings own expressions doth evidence the same; for he saith, No good Catholic can allow of the devised Service of the Church of England.  
Sect. 4. Now methinks this very consideration should calm our spirits to take the same into our further thoughts: To this purpose I shall proceed to the next particular, viz. the third, and that is,  
Thirdly, the manner how this subscription or declaration is to be made. In considering whereof I shall take in what the Act expresseth as the End of this Subscription after this manner, p. 72. To the end that Uniformity in the public Worship of God, which is so desired, may be speedily effected.  
Therefore this declaration and subscription must be made, the manner how you shall find, pag. 73. with an unfeigned assent and consent, pag. 84, 85 to all the Articles, to all the Prayers, to all the Rites and Ceremonies.  
So that from hence it is evident, that this subscription and declaration, as I humbly conceive, must be with a n assent, which is the Act of the judgement and understanding, with consent and act of the will and affections, and it must be unfeigned, and without guile or hypocrisy; sincerity must attend both the assent and consent. Thirdly, there is the universality of this unfeigned assent and consent; it must be to all and every thing rescribed in the book of Common prayer, pag. 73. to all the nine and thirty Articles, etc. pag. 83. To evidence their agreement to that Doctrine, Worship and Discipline, which the Church, whereof they are Members, doth profess and practise.  
Sect. 5. That we may now come to make a right judgement in this case, taking for granted the manner here prescribed is no way contrary, but agreeable to Christ's Laws, as the Scriptures evidently prove; the great inquiry will be into the matter of Uniformity and Subscription, etc.  
And those are the Nine and thirty Articles of Religion, the Book of Common prayer, and all the Rites and Ceremonies of the same; which generally contain these two particulars worthy of consideration.  
Sect. 6. First, as to matters of Faith or Doctrine.  
Secondly, as to modes and manner of Worship and Discipline.  
Concerning the first of these, the Nine and thirty Articles of Religion are to be subscribed unto, and approved of. Concerning the second, the book of Common prayer, with all its Rites and Ceremonies, with the form or manner of ordaining Priests and Deacons, is to be unfeignedly assented and consented to.  
As to the former of these, what I have to say is chief to inform those that are in my own station and capacity of the Lay sort, that being rightly informed concerning these Nine and thirty Articles, they may not be offended at the Subscription and Conformity of such Ministers whom they reverence and esteem.  
Sect. 7. In the first place therefore be pleased to take notice, that the Nine and thirty Articles of Religion, 13 Eliz. do in the general contain a confession of the Faith of the Church of England, as to matter of Doctrine, Worship and Discipline.  
That I have not given it a new name I find a person much esteemed for his piety, and very modest in his Apology or Plea for the Innocent, Mr. Josias Nichols, an old Nonconformist; I say, in his Book so called, printed 1602. now sixty years since, giveth this term to the Articles of the Church of England, The Confession of their Faith.  
Sect. 8. Now, as I said before, that such as know little or nothing of these Articles, and therefore may well be troubled if any of our good Ministers or Lectures should be laid aside, as some have done already themselves, laid aside Lecturing or preaching the Word of God upon this account, as I suppose, because that they cannot subscribe these Articles amongst other things; I shall give you an account of some of them, as I find them quoted by this worthy person, whom I have often seen, Mr. Josias nichols aforesaid: saith he, pag. 15.  
Therefore as it becometh the true people and congregation of God, the Church of England, humbly submitting itself to his Law, doth meekly and constantly confess, that it is not lawful for the Church to ordain any thing that is contrary to Gods written Word, Artic. 20. And for this cause they describe the visible Church of Christ to be A congregation of faithful men, in the which the pure Word of God is preached, etc. Artic. 19 And dutifully and truly affirm, that in our do the Word of God is to be followed, which we have expressly declared unto us in the Word of God, Artic. 17.  
Sect. 9 I beseech you let us pause a little upon these Articles, who know no more, and let us seriously consider whether our Ministers have any just cause to lay down their Ministry, because they must not lay down subscription to these Articles, which teach or profess amongst other things, the Church hath no power to ordain any thing contrary to God's Word, etc.  
I shall omit to fill up my paper with a particular recital of all the 39 Articles.  
But in the stead thereof I shall give you a general account of those Articles, refetting to their Doctrinal part, as to faith and substantials of Worship, as I find them clearly expressed and acknowledged by some late writers.  
Sect. 10. For the Doctrine, saith the Authors of Plus ultra, pag. 16. With the Doctrine we meddle not, the blood of the Martyrs shed in the defence of it alone by the Word of God hath washed away the Romish silth cast into it.  
And Reverend Mr. Richard Baxter in a Postscript of his Epistle to the Reader before a Treatise of the Vain Religion of the formal Hypocrite, giveth his sense not only of the Doctrine of the Church of England, but also of the Doctrine of the common prayer Book, if I mistake not, saith he; For the Doctrine of the Common prayer Book, though I had read exceptions against divers passages; I remembered not any thing that might not receive a good construction, if it were read with the same candour and allowance as we read the writings of other men. So that it was only the truth of the Doctrine that I spoke of, against which I hate to be peevishly, quarrelsome, when God hath blessed this Church so wonderfully with a moderate and cautelous, yet effectual Reformation in matter of Doctrine. The more pity it is, that the very modes of Worship and Discipline should be the matter of such sharp and uncharitable discords; which must one day prove the grief of those that are found to be the causers of it, and of the sufferings of the Church on that occasion.  
To all which I yield my unfeigded assent and consent to be true.  
Sect. 11. Now, if I mistake not, what Mr. Baxter here publisheth refers to the subject matter of the 39 Articles, as to their doctrinal part, concerning Faith and Worship, and affords us these instructions besides, viz.  
That the matter of our sharp contentions and uncharitable discords are the very modes of Worship and Discipline.  
That Reformation may be effectual though but moderate and cautelous. If this be a truth in matters of Doctrine, it holds good in reforming the modes of worship and Discipline; and these instructions if they were well twisted about our understandings, might exceedingly tend to humble all of all sorts; and to make us jealous that we have been out of the way of a right Reformation, and incline our minds to conform and yield to what is now required at our hands.  
Sect. 12. Especially considering that the Doctrine of the Church of England, which though principally is contained in the Scripture, yet in the 39 Articles is there summed up as a form or systeme thereof; is as I have proved by these quotations from Mr. nichols, Mr. Baxter, and Plus ultra, so pure and reformed.  
Methinks it should incline all persons in the Ministry that love the Truth and Peace, to resolve rather than not preach the Gospel, to subscribe and approve of those Articles that teach, that it is not lawful for the Church to ordain any thing contrary to God's Word, whose Doctrine is washed from its Romish filth by the blood of the Martyrs, and hath arrived to an effectual reformation as Mr. Baxter phraseth it.  
Surely, these considerations should make us, as Mr. Baxter saith, not only hate to be peevishly quarrelsome as to the Doctrine against subscription to these Articles, but unfeignedly assent and consent to them, and the use of the Book of Common prayer, etc.  
Sect. 13. And this now leads me to speak unto the consideration of the second particular before named, comprehended in the 39 Articles, and also in the Book of Common prayer, viz. of subscription to and appobation of the modes and manner of Worship and Discipline.  
By which modes, I principally mean the Rites and Ceremonies of the Church, with all the forms and orders in the said book rescribed.  
For having in the preceding Discourse proved by the judgement of Mr. Ball and others, the lawfulness of an imposed form, and of the Liturgy of the Church of England; I shall only add a testimony how far the Non-conformists in Queen Elizabeth's days conformed to it, and then proceed.  
Sect. 14. I find it declared by Mr. Josias nichols in the Plea for the Innocent, pag. 20. even this Mr. nichols named for one of those Worthies that did take conformity for a sin. Saith he in the name of all the Non-conformists in his time: We do willingly use the book of Common prayer and no other form, unless sometime upon extraordinary occasion by public Authority some other prayer be assigned, only we leave out some few things, or peradventure explain other, pag. 21.  
So that by the way the Common prayer was not then represented to the view of weak Christians under that Idolatrous dress you find it either in Plus ultra, or the Temperate Discourse of Liturgies.  
But those old Christians used it and no other form.  
Sect. 15. That therefore I may be instrumental in the healing of those misapprehensions which are upon the minds of many, as a hindrance of their conformity to the modes, ceremonies and rites of the Church; and that I may speak a word in season as to the removing of the principal part of the scruple or quaere, as to subscription or conformity to all the rites and ceremonies, etc.  
I shall humbly offer this argument to the consideration of all prudent and peaceable Christians, whether of the Clergy or the Laity, viz.  
That which our Superiors either in Church or State may without sin command; that every Member of the Church or State may lawfully and without sin unfeignedly, assent, consent and conform to.  
Sect. 16. This proposition I have proved before in general, and could do much more out of the sacred Scriptures, from the examples of Christ and his Apostles, the Judgement of Reverend Calvin and others, all agreeing that circumstantials in the Worship and Service of God tending to Uniformity, Decency Peace and Edification of the Church; I say, that these circumstantials, rites or ceremonies may be imposed by the Church or our Superiors.  
But when we come to the assumption or conclusion from this proposition, applying it to our present case; then here lieth the great scruple about these ceremonies and rites of the Church of England; these are superstitious, these are insignificant, these are superfluous, & what not? and therefore no subscription, no conformity to these without sin.  
Sect. 17. That I may therefore come more close to the business, I shall with much candour and faithfulness give you the objections that I find particularly made against subscription in our present sense. As to the rites and ceremonies of the Church, the ordaining of Priests and Deacons, etc. as I find them made by Mr. Josias nichols Plea for the Innocent, pag. 21. We subscribe willingly unto the book of Articles according to the statute 13. in that behalf provided; namely, to those Articles which concern the confession of the true Faith and the Doctrine of the Sacraments, as that statute expressly commandeth and limitteth.  
Now finding in examining those books (contained, as he saith, pag. 20. in those two Articles they could not subscribe to) which are the book of common prayer, and of ordaining Bishops, Priests and Deacons, and many things doubtful in our consciences, we dare not subscribe, etc.  
The reason given by him in general is this:  
" If we subscribe we break the Canon of holy Scripture.  
I will therefore show some two or three instances whereby it shall appear that if we had subscribed, we had done contrary to this holy Canon of Gods written Word.  
Sect. 18. The instances that he giveth are these following briefly.  
First, we should subscribe that it is not contrary to the Word of God, to read in the Church under the name of holy Scriptures; namely, such Books, as are not holy Scripture, as namely the Apocrypha, etc.  
Secondly, it is objected against subscription to these Books, That it is ascribed to the Imposition of hands at the Confirmation of children, and Matrimony to be Signs and Seals of the Covenant; which is proper to the Sacraments, and that no man can make any Sign of such a Mystical and Sacramental nature to signify Gods good will, unless he have Authority from God. We therefore conclude that if we should subscribe, we should allow that which is contrary to God's Word.  
The third instance is this, pag. 27. That in the book of Orders there is an Office of Ministry called the Deacon, whose description is not to be found in God's Book; namely, consisting in helping the Priest etc. Seeing that this kind of Ministry hath no resemblance with the Office of the Deacon, Acts 6. or 1 Tim. 3. That he should preach and baptise, and not be of the Order of Priesthood, as they call it: We therefore think that in subscribing hereunto we should offend the holy canon of scripture, and allow that which is contrary to the same by our subscription, pag. 28.  
Sect. 19 These are the three great instances or objections against a universal subscription to all the Articles, and the main grounds of that Nonconformity then. Because I suppose, that had there been any more ponderous, they would have been produced then; though as he saith There were many other doubts which some of us Ministers of Kent delivered to the Reverend Archbishop of Canterbury, pag. 28.  
Now laying aside all humane considerations of the piety and integrity of the persons that then could not subscribe without sin; let us seriously weigh these arguments by Scripture and reason, that so we may see what there is of truth in them, and come to make a right judgement in this case, whether these things excepted against, are so momentous as they are made.  
Sect. 20. I shall therefore begin with the first argument against an universal subscription, In so doing we should subscribe that it is not contrary to the Word of God, to read in the Church under the name of holy Scripture, such books as are not holy Scripture. viz. out of the Apocryphas.  
I must confess here was some appearance in those days of so doing, by the misunderstanding the sense of the Rubric next after the order for the reading of the Psalms. Because of these words, the order how the rest of the holy Scripture besides the Psalter, is appointed to be read, some Chapters by the same Rubric being appointed to be read out of the Apocryphas; from thence I conceive is gathered the objection as aforesaid.  
Sect. 21. But who ever shall seriously consider of it, will find it to be weak and groundless, there being scarce any point in difference between us and the Papists so strongly followed, as this about Apocryphas, which by the Church of England is denied to be Canonical Scripture; and therefore it cannot be imagined they should appoint it to be read as any part or portion of God's blessed book, 
This is contrary to the 6. Article.  to be the rule of Faith.  
Now this must be clearly proved, otherwise the objection against subscription signifieth nothing.  
For the reading only of the Apocryphas, or any part thereof that is not sinful, being no no where forbidden; nay, being read in the public congregation sometimes for matter of instruction, the Authors thereof being accounted wise and holy men in their generations, is warrantable, and that by the practice of the Primitive Churches; for I find quoted by Bishop Jewel, that long before Popery these Books of Apocryphas were read in the public Congregations.  
Cyprian in Expositione Symboli, saith he, Alii libri sunt qui non sunt Canonici, 
St. Hierom in Praefat. Salomoni. saith the like.  sed Ecclesiasti appellantur, etc. & hujus Ordinis est Libellus Tobiae, & Judith, & Machabaeorum. And these were called Ecclesiasti, because that they were allowed to be read in Churches.  
Sect. 22. So that it appeareth the very Books that Mr. nichols excepteth against, as Tobit and Judith, amongst the rest; these were allowed to be read in Churches so many hundred years since, and it is observable the distinction that Father there maketh, would help us out of this very scruple. These portions of the Apocryphas appointed to be read, they are Ecclesiastical but not Canonical Books; and therefore as we may lawfully in the public Congregations read the writings of any wise and good men, so may we any portion of the Apocryphas, especially considering I find them not enjoined to be read but upon one Lords day, but at such times when very few come to hear them; and also to do is not where forbidden in the sacred Scripture.  
And therefore to subscribe that they may be lawfully read, and ro promise to read the same is not contrary t God's Word.  
Sect. 23. I come now to the next place to consider the second great Instance, why no universal subscription to all he 39 Articles, because that in this book it is ascribed to Imposition of hands at the confirmation of children, and Matrimony, to be signs and seals of the covenant, which is proper to the Sacraments, etc. pag. 26.  
Concerning which should there not be a very great mistake, it would doubtless be contrary to the Word of God, yea, to the Doctrine of the Church of England, who strongly affirm against the seven Popish Sacraments, that Christ hath instituted but two, viz. Baptism and the Lords Supper.  
That therefore this mistake may appear, I desire the proofs of this Instance may be well weighed, pag. 25. Plea. In the Rubric before confirmation it is affirmed, That confirmation is administered to them that be baptised, that by Imposition of hands and prayer they may receive strength and defence against all temptations to sin.  
Secondly, in the latter prayer of consecration it is said, That after the example of the holy Apostles they lay their hands upon them, to certify them by this sign of God's favour and gracious goodness towards them.  
And that Matrimony signify h to us the mystical union that is betwixt Christ and his Church.  
Sect. 24. To begin now with the examination of the first proof. Though this be granted, that confirmation is appointed as a means whereby persons baptised may receive strength and defence against all temptations to sin; doth it therefore follow, that it is ascribed to Imposition of hands to be a sign and seal of the covenant? This is a very great misapprehension and huge mistake about this ordinance of confirmation: To evidence this, I desire what I now offer may be considered and compared with the holy Scripture.  
Sect. 25. Imposition, or the Laying on of hands upon persons that have been baptised, is not of mere humane invention, but of divine authority; and therefore the Author to the Hebrews 6.2. he doth reckon it amongst one of the beginnings of the Doctrines of Christ, joining it with the initiating ordinance of Baptism; I say, this Doctrine of Laying on of hands followeth next in order after the doctrine of Baptism.  
Now for the warranting of this practice now in the Church I shall do two things; first, give example from Scripture; secondly, from the practice of the Christian Church in former Ages.  
In Acts 8.14. when the Apostles at Jerusalem heard that Samaria had received the Word, and were baptised in the name of the Lord Jesus, ver. 13. they sent Peter and John, which were Apostles also, (from whence by the way, if Peter had been the Prince of the Apostles, he would have sent some of those Apostles that sent him) to Confirm the people of Samaria in the profession of the Christian Faith. Now when they came thither, they prayed for those baptised persons, ver. 15. that they might receive the Holy Ghost both in its extraordinary gifts and saving graces, by which they might be confirmed, and receive strength against all temptations. Now after this prayer what did they? they laid their hands upon then, ver. 17. Behold here a Scripture-warrant for Imposition of hands and prayer, for the Holy Ghost the giver of all grace, whereby we may receive strength and defence against all temptations to sin.  
Sect. 26. Now that this Ordinance continued in the Charch of God after the Apostles days, what I have read alleged by St. Jerome doth prove the same: saith he in his book advers. Lucifer, cap. 4. I deny not the custom of the Church was, that the Bishop should go abroad, and imposing hands pray for the gift of the Holy Ghost on them whom the Presbyters and Deacons for off in lesser City had all ealy baptised.  
I desire that this proof may be well considered of, for it is serviceable, besides the end for which I bring it, to inform also in that which is the subject of the third scruple about Deacons; and that it may be the better understood I shall make it into these Propositions.  
First, that the Imposition of hands by Bishops was the custom of the Church before St. Jeromes time.  
Secondly, that this ceremony was attended with prayers, as in the Apostles days.  
Thirdly, that the persons thus confirmed by this sign and prayer, were such as were already baptised by the Deacons and Presbyters.  
To all which let me add but this observation, being of great use in what followeth, That in the Church of God in St. Jeromes days there were three degrees of order in the Gospel-Ministry, or Ministerial Function, viz. a Bishop, a Presbyter, and a Deacon.  
Sect. 27. And thus having communicated my thoughts upon a diligent search of the sacred Scriptures, as to this ordinance of Consirmation by the Imposition of hands and prayer; I suppose it will appear to be a great mistake in those that are offended at what the Rubric mention; before Confirmation.  
As to the second proof I shall say the less, for having so fully cleared what is done by the Church of England, to be according to the example of the holy Apostles, as they affirm in their last prayer at confirmation; and therefore this sign of Laying on their hands being no sign or ceremony of their own devising, but by divine right; it may charitably be concluded that such persons, who are made partakers thereof, may thereby be certified of God's favour and gracious goodness towards them; that they have not only been baptised but have had an opportunity to make profession of their Faith, and have had the prayers of the Church for them to receive strength and defence against all temptations to sin, etc.  
Sect. 28. And thus now having examined the proofs brought by Mr. nichols, for making the sign of Imposition of hands, and what is said of Matrimony, to be a sacrament or seal of the covenant; I leave it to your serious consideration, whether this were a ground sufficient for refusal of an universal subscription.   

CHAP. XI.  
That to subscribe to the use of those Ceremonies which have significancy in them, as the Surplice and Cross in Baptism, is lawful and warrantable; proved by the judgement of Foreign and our own Modern Divines, both Conformists and Non-conformists.  
Section 1.  
BEcause that I find this Principle so well improved once, that this charge is fastened upon all such rites and ceremonies as have any significancy in them, as the Surplice and Cross in Baptism; and that to this day, though so much be granted, That the civil power or Church besides the circumstances of time and Place, may order an hundred things, which Reason and Nature itself teaches all sober persons to be such, as that without some order to be observed in them, the Worship of God would not be performed, or would be undecently performed. Discourse of Liturgies, pag. 88  
Yet it is denied that they have any Authority to appoint significative ceremonies, which are sensible signs to affect the understanding; this is to give them Authority to institute Sacraments, as Mr. nichols said of old, Sect. 9 pag. 88  
For the proof of this denial I find not a word of Scripture, or any other reason but this, against significant ceremonies, We believe them reducible to no command; which is his great argument against an Imposed Liturgy, We find no command of Christ for it.  
Sect. 2. I am in great hopes that if I can by Scripture, or the judgement of such as have been accounted for godly and learned, now above all interest or right reason, prove the contrary; It may be a blessed means of inclining those that are concerned unfeignedly and universally to assent, consent and conform to all the Book of common prayer, with all the rites and ceremonies according to the Act for Unformity.  
But before I begin I shall lay down this distinction concerning Rites and Ceremonies, viz. of Moral and sacramental.  
A rite or ceremony may be significative, and represent spiritual objects to our understanding, and yet not be a sacramental ceremony.  
Sect. 3. For a Sacrament, according as I learned when a child, is thus defined, to be a sign to represent, a seal to confirm, and an instrument to convey grace; and I humbly conceive that where any of these are wanting it is no Sacrament. A Ceremony may be as a sign to signify or present to our understanding a spiritual truth or moral duty; but being not affirmed of them that they are appointed as instruments to confer Grace, or to be as seals of the covenant of Grace; such a Ceremony though it may be of moral and spirituull use, yet is it not a Sacrament. And I humbly conceive to use such, are no additions to God's Word or Sacraments: The sign of the Cross is no addition of a Sacrament to a Sacrament, as is often said, but only a sign to put us in mind of such a Christian duty; wherein if we fail, Christ, in whose name we have been baptised, will be ashamed of us at the last day.  
My argument at present is somewhat considerable; I believe that there is no command of Christ forbidding any such mystical and significant ceremonies to be appointed by the Church.  
Sect. 4. I now proceed through divine assistance to offer to consideration what I have propounded to prove concerning the power of the Church about Rites and Ceremonies.  
Desiring such as would be more fully satisfied to consult the judgement of that godly and leaaned man, Mr. John Randall, who in his most Excellent Lectures of the Church, published by that faithful Minister of Christ, Mr. William Holbrooke and his Son-in-law Mr. Ithiel Smart late Minister of Ashby de la Zouch, doth most clearly and solialy discourse on this subject; whom though you shall find very exact and strict in affirming the Church hath no power to decree any matters of substance in Religion without or besides the Scripture, XXV. Lecture of the Church, pag. 131. which he proveth by clear and pregnant Scriptures and strong reason; yet he granteth, nay, layeth it down as a Thesis or proposition, which he proveth by Scriptures, and giveth four reasons for it, pag. 145. viz. That every particular visible Church hath power from God to ordain some outward rites and ceremonies for the outward carriage of God's Worship.  
Amongst which rites and ceremonies, speaking of the bounds the Church is to keep in ordaining matters of ceremony under this head, that they must have no opinion of God's Worship placed in them, as the Surplice and the Cross if the Church so enjoin them, it makes them unlawful if they have been abused so by the Papists. That is not their sin now; take away the abuse, and the things may still be imposed and put in practice.  
Sect. 5. If this be not a sufficient proof or vindication of the Power and Authority of the Church above ceremonies in general, and these two significant ones, the Surplice and sign of the Cross.  
I shall presume to give you in my poor and weak observations from the Scriptures of truth by way of forth illustration. And I argue thus, That which is a Christian duty may lawfully be done without Superstition or Will-worship, and may be subscribed as agreeable to God's Word.  
Now if Christians might not lawfully make use of terrene and common things to represent to their understandings spiritual and heavenly truths, and to mind them of their duties, our blessed Saviour would never have repeesented himself to us by such things whereby his spiritual worth and usefulness might be the more evidently presented to our understandings. How often doth he by meat and drink, by a Vine, a door, and such like, affect our understanding with his usefulness and worth? Now that which Christ hath sanctified by his own example, is a sufficient warrant for us to observe and do.  
Sect. 6. True it is, some things there are about God's worship which are particularly forbidden in the second commandment, as to the making to ourselves any graven Image, though to worship God by, or the second person in the glorious Trinity. But any means that God hath not forbidden whereby we may signify our inward Worship of God, this is warrantable: We do not find our Saviour condemning the Publican for using that significant ceremony of smiting upon his heart while he confessed his sin. Though doubtless it might signify how angry he was with his wicked heart from whence all evil springs, by smiting upon the place of its residence the breast; though I can find no command for this in the holy scripture.  
And the like might be said of that against which Mr. Josias nichols so excepteth against as a Sacrament, that holy Ordinance of Marriage, because that it signifieth, as the Church expresseth it, the Mystical Union that is between Christ and his Church. Surely we may make use even of this representation by Matrimony, to endear our affections to Christ our spiritual Spouse, and yet not be guilty of Will-worship or superstition, because the Apostle Paul doth from this very argument press husbands to love their wives, Eph. 5.15, 32. and therefore what we know of matrimonial love, may teach us to love Christ with a conjugal affection.  
Sect. 7. And might we not lawfully use such common things in themselves to affect our understandings with spiritual things, the Spirit of God would never teach us by them. It is no superstition, calling to mind the affection that we see in Mothers to their children, to strengthen our faith in the love of Christ to us. If this might not lawfully be done without superstition and Will-worship, God himself would never teach us by such representations; saith he, can a Mother forget her child, etc. yet will I not forget thee. In like manner the consideration of the sign of the Cross, which is a representation of all that Christ suffered for us, to mind us of our duty of confessing of Christ, to which nothing can more engage us then the remembrance of what he endured for us upon the cross, when he despised the shame thereof for us, as the Apostle speaketh. To subscribe to the use thereof in Baptism is lawful.  
Sect. 8. Now though it may be objected that there is a particular Ordinance, even that of the Supper, to remember us of his death and sufferings upon the cross; and therefore the use of this sign of the cross, if it be not superstitious, yet it is superfluous.  
It may be considered of, that besides an Ordinance appointed of God for a general use, it is warrantable to make use of particular reembrances of God's mercy and our duty, though we have no particular command for them.  
Many instances of this might be given in the Church of the Jews, who were most strictly tied to particular circumstances in God's Worship in matters of Religion; yet for to keep up particular remembrances of God's mercy to them, and their duty to witness that they were Members of the true Church, to avoid contention in after-ages, and such like ends referring to Religion; they have without any particular command from God instituted significant signs for the purposes aforesaid.  
Sect. 9 Passing by many, I shall only remember you of a very great remark, Josh. 22.9. The Children of Reuben, Gad, and the half tribe of Manasses, they build an Altar by Jordan, even a great Altar to see to, ver. 2. this the rest of the tribes of Israel took for a rebellion against God, and like to be a very great provocation, ver. 16, 17, 18, 19 beseeching them whatsoever they did, not to rebel against God or them, in building an Altar besides God's Altar. Thus to do, I say, the rest of the Tribes did account to be a great sin, this was to set up Posts by God's posts, etc.  
Now observe, though what was done here was done without any particular command from God, nay, was seemingly contrary to it, for to build an Altar besides God's Altar; yet if you consult the story, you will find that though they do not deny what their brethren apprehended about this significant sign, yet they did justify their erecting or instituting it for a token or a witness to future generations, that they were Members of the true Church, that they had a part in the Lord, ver. 27. it was upon a religious account they did this; and yet it was no Altar for  offerings or sacrifices, this they did utterly disclaim ver. 29.  
Sect. 10. I wish from my heart this Instance might be well considered of, and what was the effect of it in those days.  
For though before the children of Reuben had declared their true grounds and reasons why they did set up this said token, sign or witness, the rest of the Tribes were resolved to imbrue their hands in their brethren's blond, even for building this Altar, ver. 12. it had very near occasioned a civil War; but when they had understood their reason for so doing, and perceived they were not guilty of Idolatry, which they feared, ver. 16, 17. they were content with what the childen of Reuben spoke, ver. 30.  
Sect. 11. They might, as we do now in cases of this nature, have charged them with superstition, saying, Where is your warrant out of the Word for what you have done? you have set up posts by God's posts, is this according to the pattern in the Mount? this is contrary to the precept you have so lately received, Deut. 12.32. you have made an addition to God's Word, have you not the seals of the covenant, Circumcision and the Passeover to remember you and your children, that you have a part in the Lord, and are his people; but must you go and make a significant ceremony of your own invention, nay, which is worse, take Gods own Institution, his holy Altar, and design it for another purpose than he intended it?  
This and much more might they have said, had they been of the temper and tenants that many good people are of in our days.  
But Phineas said, ver. 31. This day we perceive that the Lord is among us, because that you have not done this trespass against the Lord. Behold here they clear them from sin, that they had transgressed no commandment of God. Nay, this holy man doth ingeniously confess, that had the children of Israel proceeded to have made war with their brethren upon the apprehension they had of Rebellion and Idolatry, etc. that they had offended God, and had fallen into his hand who is a consuming fire: But saith he now, you have delivered the children of Israel out of the hand of the Lord.  
And the people of Israel, when they were informed by Phineas and the Princes of these things, they were also of so yielding a temper, that the Text saith, that the report that Phineas made had these two excellent effects, ver. 33. They were very well pleased with what the Reubenites had done, and they blessed God, who had kept them from committing of murder, upon a misapprehension that their brethren had committed Idolatry.  
Sect. 12. I have been the larger in glozing or paraphrasing upon this practice, and all the material passages thereof.  
Being persuaded that if God would but give to his people that are most zealous against Idolatry and superstition, to be of the mind the children of Israel were of then, that they would without passion and prejudice hear the defence those make for themselves in commanding or doing things about Religion, and the modes of Worship and Discipline; which may seem to others to be Idolatrous, as the Altar at first did to the Israelites, and but charitably believe what the Church of England declares in their Apology, chap. 17. division 1. and also in their preface to the Common prayer concerning ceremonies in general, and of the Cross in particular in her Canons; it would hugely conduce to heal us by extinguishing our great heats and animosities, and by delivering us from scrupleing ourselves, and censuring others about the same: That so after all our unbrotherly and unchristian differences and discords about the modes only of Worship, as Mr. Baxter saith, we may now serve the Lord with one shoulder, and with one mind and mouth glorify God.  
Sect. 13. In particular, did the most unsatisfied but believe what hath been written in the defence of the sign of the Cross in Baptism by the Canons of the Church, or what I now write of it, that they do not by appointing or conforming to it set up an Altar by God's Altar, or add a Sacrament to a Sacrament thereby. It is but Ed, as the Reubenites called their significant sign; it is but a witness, or a token as the Church teacheth, that persons baptised may not be ashamed of Christ; a duty, as I said before, of high concern.  
They do not place any worship or holiness in this sign, as the Papists do; but that it may appear that they are not guilty of novelty, they do retain the sign of the cross amongst them, as being of great antiquity in the primitive Church, and used as a means to mind the Christian Converts then from Paganism, that they should not be ashamed to confess Christ, nor yet of his cross, which was foolishness to the Gentiles, as the Apostle speaketh.  
Sect. 14. But now finding that Mr. Baxter in his Five Disp. after he hath granted that it is in the power of men to determine of such modes and circumstances, as are necessary to the performance of that Worship which God hath instituted in his Word; and therefore lawful governor's may in such cases bind us by their commands, pag 400. Sect. 5. And thereby, I suppose, impose them.  
Giving for instance, that it is left to human determination concerning time, and the Utensils about God's Worship, pag. 401. whether we shall preach in a Pulpit, and what shall be its shape? where we shall read, whether we shall baptise in a Font or Bason? and of what materials, whether of Stone or Pewter, whether we shall receive the Lords Supper at a Table or in our Seats? whether it shall stand in the East or West end of the Temple, or the middle, whether it shall have rails or no rails, etc. pag. 402. Sect. 9 and in pag. 405. having granted that God hath not tied us to any one particular gesture; but that it is left to humane prudence to order our gesture by the general rules of order, decency and edification in preaching, praying, hearing, singing, and whether the Ministers habit be black or white, linen or , or of what shape and fashion; this he saith is left to humane prudence, Sect. 21. pag. 405. and in 406. he that hath commanded us joyfully to sing his praises, hath not told us whether we shall use the Meeter or any melodious tune to help us, or whether we shall use or not use a Musical instrument, or the help of more artificial singers or choristers, etc. and in Sect. 23. the use of the Ring in Marriage. In all these cases it is no usurpation or addition to the word or institution of God for man to determine; it is but obeying of God's commands, all these are necessary in their genus, and commanded us of God; and the species, no no where by the Word of God determined of, etc.  
Sect. 15. Yet in pag. 417. he saith, that of all our ceremonies there is none that I have more suspected to be simply unlawful, than the Cross in Baptism. The rest as I have said, I should have submitted to, rather than hinder the Service or Peace of the Church, saying pag. 418. yet dare I not peremptorily say it is unlawful, nor will I make any disturbance in the Church about it more than my own forbearance, which I fear will not be a little, considering what is published against the same by these following reasons, pag. 418. Sect. 53. This is not, saith he, the mere circumstance of a duty, but a substantial humane Ordinance of Worship, etc. There must be some time, some place, some gesture, some vesture some utensils; but you cannot say that there must be some teaching symbols, some mystical signs, etc.  
Sect. 16. To which I shall crave leave to reply, That I can say so, because that I have read so much affirmed by yourself, pag. 404. Five Disput. being as much, if I mistake not, as the Church of England doth declare. For there I find Sect. 18. Though the tongue be the chief instrument, yet not the only instrument to express the mind. And though words be the ordinary, yet not the only signs, as the Prophets of old were wont by other signs, as well as words to prophesy to the people, Sect. 19 And therefore I durst not have reproved any of the ancient Christians that used the sign of the Cross merely as a professing signal action, to show to the Heathen and Jews about them that they believed in a crucified Christ, and were not ashamed of his Cross.  
Sect. 17. Now I beseech the Christian Reader to consider whether the sign of the Cross so used was not a teaching symbol or a mystical sign. And therefore it seemeth strange to me, that though this worthy person durst not reprove the ancient Christians for the use of the sign of the Cross, yet seemeth to reprove the Church of England upon the same account and no other, who do use it only as a professing signal action; who also granteth significant signs warrantable, pag. 410. secondarily though not primary, speaking of the Surplice, Sect. 40. saying, he would use that garment if he could not be dispensed with. Though secondarily, the whiteness be to signify purity, and so it be made a teaching sign, yet would I obey; for secondarily, we may lawfully and piously make teaching signs of our food and raiment, and any thing that we see, (And if so, why not of the sign of the Cross?)  
Sect. 18. Now that the sign of the Cross is instituted by the Church only as a teaching sign, and that according to Mr. Baxters' distinction secondarily and not primary, not as a humane sacrament as is said before, Sect. 54.  
I argue, first, from the words quoted by Mr. Baxter in the Form of Celebration, pag. 421. We receive this child into the congregation of Christ's flock, and do sign him with the sign of the Cross, in token that he shall not hereafter be ashamed to confess the faith of Christ crucified, etc.  
Two things I desire may be observed from hence, and then it will appear to be no covenanting sign, as is said Sect. 60. pag. 420.  
Sect. 19 First, the order of the use of this ceremony, it is after the child is baptised according to Christ's own institution, by water, in the name of the Father, Son and Holy Ghost; after that the Infant is externally admitted into the covenant by the seal thereof, and thereby made a visible Church member; Then it followeth, We receive this child into the congregation of Christ's flock, and do sign him with the sign of the Cross. But to what end, to be an instrument to convey grace? No, but for the very end that Mr. Baxter durst not reprove any of the ancient Christians that used this sign, viz. as a professing signal action that they should not be ashamed to confess the faith of Christ crucified, etc. So that the secundary end of this ceremony or sign of the Cross being only a teaching sign to remember us of a moral duty, as I have said before. The Sacrament of Baptism itself being the primary one, the investing, the listing and the covenanting sign. The sign of the Cross, as I said before, being only a teaching sign of a duty of so much moment; that if we perform it not, Christ will be ashamed of us before his Father. Methinks this should incline all peaceable minds to incline to the use of this ceremony when commanded, it being only a sign and token to mind us of a moral duty.  
Sect. 20. But secondly, that it is only and no other than a teaching sign, I argue from what I find brought to endeavour to prove the contrary, pag. 419. Sect. 57 by those words prefixed before the Common prayer Book of ceremonies, where they say, That they be not dark and dumb ceremonies, but are so set forth that every man may understand what they do mean, and to what use they do serve; and that they are apt to stir up the dull mind of man to the remembrance of his duty to God, by some notable and special signification whereby he might be edified. This ceremony therefore amongst the rest is declared to be but of that teaching significancy which is allowed in Five Disput. to the Surplice; and therefore being only for the remembrance of so Christian a duty, being a means no where forbidden may lawfully be used. The Ring in Marriage, though acknowledged Five Disput. before quoted to be a symbolical sign and lawful to be used, pag. 406. yet I humbly conceive that it is appointed for to remember the party that weareth it of the covenant of her God which she hath entered into with her husband, at the public celebration of Matrimony before many witnesses. The engaging covenanting act, in the solemnising of Matrimony lieth in the Promise, the Ring amongst other uses, is to be a token for to remember the promise that was then made.  
Sect. 21. Now that the sign of the Cross after Baptism is appointed for the same use (and is no Sacramentum in Sacramento, as I have I hope fully proved before) appeareth best by the Church, who declare it not only in her Preface before the ceremomies, but also in several Canons of the Church, to which I refer you.  
If after all this it may be objected, that though this sign of the Cross have only this signal professing signification, and so was lawful in the primitive times, when the Church lived amongst Jews and Gentiles; but now the reason for the continuance of the same holdethout, we live not now amongst Pagans, Heathens and Jews, as they did.  
Sect. 22. I answer; It is true, but do not many Infidels and enemies to the cross of Christ live amongst us? I name them not, such as do still look upon our blessed Jesus as an Impostor, the Gospel as a fable, and Christ's crucifixion as a just demerit for his seduction of the people.  
And therefore judge, I pray you, whether there be not the same, if not better reason for the continuance in the Christian Church of this Ceremony of the sign of the Cross at the celebration of Baptism; which ordinance of Baptism is to us as circumcision was to the Jews.  
Whether all be true in every circumstance concerning the sig of the Cross that appeared in Constantine's time, with this Motto, In hoc vinces, By this thou shalt overcome, I determine not.  
Sect. 23. But considering this sign of it as used in the Reformed Church of England, who can tell but that by an universal conformity to the use of it throughout His Majesty's dominions we may In hoc vincere, by this very significant sign overcome them into Christ's fold? It is not irrational to think, but that the Jews observing how much we all from highest to lowest, glory in the representation of that opprobrious instrument of death which their Forefathers used, viz. The cross, so as that even at our Baptism, when we are listed among the number of Christ's soldiers, we are by that sign and token to remember, that we be never ashamed to own Christ before the Jews as well as the Gentiles. Did I say, they? But understand it aright: it might be a great means to make them ashamed of their obstinacy in which they continue to this day; they being a people led so much by signs and ceremonies, for although, if I mistake not, the manner how the Jews shall be converted is obscurely laid down in the holy Scripture, yet if there be any truth in the opinion of the learned Mead about it, who from 1 Tim. 1.16. maketh the mystery of St. Paul's conversion to be a Type of the calling of the Jews, showing that as Paul was converted by an extraordinary means, so pag. 27. The Jew's not to be converted to Christ by such means as were the rest of the Nations, by the Ministry of Preachers sent unto them; but by the Revelation of Christ Jesus in his glory from heaven, whose coming then shall be as a Lightning out of the East shining into the West, and the sign of the Son of Man shall appear in the clouds of heaven. Mat. 23.39. and 24. ver. 27, 30.  
Sect. 24. I say, if there be any truth in this conjecture, who can tell but this simple conjecture, also referring to what is said before, may not be a Prodrome in this Kingdom, where it is supposed so many Jews are and prepare for it?  
But whether this be true or no, yet it is much to be feared, that the divisions which are amongst Christians about the modes of Worship is a great hindrance to their conversion. And therefore we should lay it to heart, and as much as in us lieth, to follow the things that make for peace, Rom. 14.  
Sect. 25. Hoping therefore that what I have written in the sincerity and uprightness of my heart, may be useful to this end and purpose, and helpful also to take away those scruples and doubts hindering an universal subscription to the 39 Articles of Religion, the Book of common prayer, and all the rites and ceremonies; whose sinfulness, as is supposed, lieth in their Sacramentality, by Mr. nichols, the Author of the Discourse of Liturgies, and others.   

CHAP. XII.  
The general arguments against Subscription to the Book of making Bishops, Priests and Deacons; because the Deacon we are to approve, his description is not to be found in the Book of God, answered: The weakness of which argument is evidenced from the example of Christ and his Apostles; also the great evil of urging this argument at large, that nothing is warrantable but what is expressly commanded.  
Section 1.  
I Shall proceed to the consideration of the third great instance presented by Mr. nichols in the behalf of the Non-conformists of his time; why they could not subscribe, because that in the Book of Orders there is an Office of Ministry called the Deacon, whose description is not be found in God's book, pag. 27. and that he may Preach and Baptise, and not be of the Order of Priesthood, as they call it.  
We therefore think that in subscribing hereunto we should offend the holy Canon of Scripture, and allow that which is contrary to the same Book by our subscription.  
Now for the removing of this scruple which remaineth in the minds of many I fear at this day, and that very much increased since his time;  
I shall make bold to weigh this general argument here brought against subscription, viz. That the Deacon whom we are to allow of according to the Book of Orders, his description is not to be found in the Book of God.  
Therefore to subscribe is a sin.  
Sect. 2. Now though it be a truth in general yet no general truth, That to do or to allow of that which hath no description or prescription in the Word of God, that is, without a command from God is a sin.  
Which is as you may observe Mr. nichols argument against Deacons.  
Yet this truth taken without the distinction of Mr. Ball before quoted of matters substantial and circumstantial, not only of Worship but of our humane converse; nay, in the very Function of the Ministry as you shall find from Mr. John Ball, when I come to speak of the Deacon in particular; is not to be approved of, the argument drawn from it being of dangerous consequence.  
Sect. 3. Now observing this argument generally propounded, that I do not find this or that particular command by God in his Word, was a principal pillar of Nonconformity in Bishop Hoopers' time and in Mr. nichols time, and probably began the troubles at Frankfort, is also the Anabaptists great argument against baptising Infants, and the originals of the Quakers sad delusion, that would therefore wear no lace or hatbands, etc. because not commanded in the Word; and is also the great argument used to this day by the Author of the Discourse about Liturgies and others, against a form of prayer imposed, the present Liturgy or Service-book, and the significant rites or ceremonies of the Church, as being reducible to no command.  
I shall desire seriously that what I now offer to consideration, may be well weighed by all; especially, such as may scru le an universal subscription as agreeable to God's Word, because they find no command for those rites and ceremonies, they do thereby declare their approbation of.  
Sect. 4. That I do not find our blessed Lord and Saviour, who never sinned by omission or commission, though he did often bring arguments from the written Word of God to resist the devil, and to convince wicked men of their sins against the express commands thereof.  
Yet I do not find as to circumstantials in Worship or otherwise, that he ever used this argument. I find no command for this or that in Scripture, and therefore I charge you do it not.  
In times of affliction our ears, as Job saith, are open to ece i've Discipline, and yet our dear Saviour who was full of compassion to the souls and bodies of men, being besought by Jairus one of the Rulers of the Synagogue to heal his Daughter at the point of death. We do not find our Saviour thus treating of him at that time; Friend I fear this judgement is come upon thee for that you execute an Office that hath no standing in the Scripture, no description there; where do you find any particular command either for your synagogues, or for you to be a Ruler there, etc.  
Sect. 5. Neither do we find it to be his practice at any other time to use this a gument. And why it should be ours to lay so much stress upon it, as Mr. nichols did in his time, and we since, I know not.  
Sure I am, that which is contrary to the practice of Christ and his Apostles, we are to forbear.  
I think I have proved it contrary to Christ's practice, who was a severe hater of men's superstitious traditions, that is, such as made void the Law of God; but those traditions which make not void any Law of God, that is to say, are not contrary to any command, and no holiness placed in them: These if I mistake not Christ never reproved; the superstition of the Pharisees about their external washings, he reproveth sharply, but not upon this account, because they were not where commanded, But because they placed holiness in them, and censured those that did not as they did themselves, therefore he calleth them so often hypocrites; as you may find by comparing Mark 7.3, 4. with Mat. 15. washing or not washings is indifferent except the hands be very foul. But to account our hands more holy for washing, and to censure others for having common hands that wash not as the Pharisees did the Disciples of our Lord: This was the superstition of the Pharisees.  
Sect. 6. I might be large in proving the weakness of this argument, that all things because not commanded or prescribed in scripture are sinful: But as I have showed we have no warrant to argue thus about circumstantials not forbidden from the example of our Saviour, so I conceive the consideration of the practice of the Apostle Paul may somewhat clear what I say, who as if he would have prevented the sad consequences proceeding from the want of distinctions in this particular, 1 Cor. 7.7. As a Church-governor distinguisheth of what he enjoins the Corinthians by commandment from God, and what he doth by permission only enjoin, what he saith of himself, and what not he but the Lord, 1 Cor. 7.6, 10.  
And this very distinction if considered, would deliver us from all our fears that we have about circumstantial matters not determined by God in his Word. To observe and do them, because not commanded is not sinful; because the Apostle had then sinned in ordaining as he saith in every Church such things for which he had no commandment, but only permission. To subscribe therefore to observe these commands is lawful, as being agreeable to God's Word.  
Sect. 7. As to what may be objected against Subscription to the Book for the form or manner of making, Ordaining and Consecrating of Bishops, Priests and Deacons; because that Gospel-ministers or Elders are there called Priests, I shall say little, referring the Learned whom it concerneth to the Learned Discourse of Mr. Meade on this subject, 
Mr. Balls 1. Treatise answer to Can, pag. 142. That Parsons, Vicars, Stipendaries, Parish-Priests, etc. are but various Titles given to the same kind of Ministry in divers persons.  who plainly showeth that Priest is but the contraction of Presbyter, and therefore the fittest Translation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the very Letters, which Latin, Italian, French, and others have imitated; and also to what Mr. Ball writeth on this subject: And therefore shall proceed to the consideration of the Deacon which is to be approved of by the Subscription aforesaid.   

CHAP. XIII.  
The Order of Deacon excepted against by Mr. nichols as exercised in the Church of England, justified by Mr. John Balls argument for Lecturers. Together with see eral directions from Mr. John Randall, what is to be done in this present case of Conformity, as to persuading of the Conscience.  
Section 1.  
ANd thus now having spoken to the argument in general, which I desire may be well thought on, I shall consider of what is alleged concerning this Deacon in Mr. nichols Plea for not subscribing, pag. 27. Because in the Book of Orders there is an Office of Ministry called the Deacon, consisting in helping the Priest in Divine service, especially when he ministereth the holy Communion, etc. This Ministry, he saith, hath no resemblance with the office of the Deacon, Acts 6. or 1 Tim. 3. neither any other Office described or instituted by God in all the New Testament.  
This objection still remaining in the minds of many who are to subscribe unto this Book of Orders by this new Law for Uniformity;  
I humbly conceive, that to help to remove it would be a very good work: To this purpose I shall desire it may be considered, how near the Non-conformists argument against Deacons cometh to the Brownists against Lecturers, see pag. 88 second part of Mr. Balls Answer, Mr. nichols Plea 26, 27.  
Now an answer therefore to one may answer both: I shall give you Mr. Balls answer in the general, and do refer you to what he saith more particularly, pag. 89, 90. Saith he, If you speak of the substantials and essentials of the Ministry, it is freely granted that the true Ministry is by the Word of God; but if you extend it to every circumstantial order, whereby in this or that society the Minister is to execute that Function he hath received of God, this is not approved; this he may have from men, as he at large showeth.  
Sect. 2. Observe here how he distinguisheth between the Function of the Ministry and that particular Order, whereby in this or that society he is to execute this Function: Which distinction, as I said before, serveth not only for a very good answer to the Brownists, that deny Lecturers to be true Ministers; but likewise to justify against the Non-conformists the execution of the Ministerial Function by this order of Deacons. And indeed if it be considered, the very term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture doth signify one that ministers to another in a degree above him. Saith our Saviour, He that will be greatest amongst you, let him be your Deacon, in the Original. And in this sense the supreme Magistrate being under God, and serving in a place below him, yet above the people, he is called Rom. 13. The Deacon of God. And there is some hint for this even out of 1 Tim. 3. he that diaconiseth it well, gets himself a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with the Arabic & Sy●ack doth much confirm this sense.  good degree: Implying that this Order of Deaconship is preparatory to further degrees of order in the Ministry, viz. such as I have before quoted were executed in the Church in St. Jeromes time, that is, of Presbyter and Bishop.  
Sect. 3. The ground therefore of this mistake, I humbly conceive, lieth in this, Plea 27. In that they call this order of Deacon to be an office of the Ministry called the Deacon; whereas according to Mr. Ball in the title of Lecturers saith, it is only that order in which the Ministerial Function is executed. Therefore it may be fitly said of the Deacon, the acceptation of whose name in the Scripture doth much justify his employment, according to the practice of the Church of Engl. viz. what Mr. nichols saith, is to be in helping the Priest in Divine Service, etc.  
And thus now having considered of these three great impediments to subscription in Queen Elizabeth's time, with whatsoever I have met with in the Writings of the ewe Non-conformists in these times, I hope it will appear to all sober Christians what I at first propounded to evidence upon inquiry, That Subscription to all the 39 Articles, the book of Common prayer and to all the rites and ceremonees there in, is lawful and warrantable, and may be done without sin.  
Sect. 4. As to all the particular exceptions not here spoken to, against several passages in the Common prayer, and Rites of Administration, mustered together in the Discourse of Liturgies, I shall for brevity's sake forbear to answer particularly, having answered all by taking away the nail upon which they all hang.  
For whosoever shall seriously review that Discourse, and observe his proofs, may find that Mr. nichols argument against Deacons, because their description in every circumstance is not to be found in the Word of God, is brought in not only against forms of prayer in this present Liturgy, but all the circumstantial and ceremonial parts therein, they are reducible to no command. No warrant in the Word to use or stand up at Gloria Patri and the Creed, no warrant to kneel at the Communion, for the people to answer the Priest in prayer, as in the Litany and other responds, etc. with more of that kind; many of which I believe might be warranted from Scripture particularly, and such as are included in general Texts thereof.  
I desire therefore this may be considered, that the Scripture is no way to be accused of insufficiency, because that there are not particular commands for every mode in Worship for every order, rite and ceremony in divine Administrations; neither are they who command or they which obey and conform to the use of them to be accused of superstition and Will-worship. My reasons for it (besides what I have said before) being the same both from Reverend Mr. Calvin and Mr. Ball before quoted, which were very good in their days, and are like to stand so while Christ hath a visible Church upon earth.  
Sect. 5. Now before I go off from this subject, I hope I may do good service in this momentous business to offer to your consideration the use that the pious and Learned Mr. Randall in his Lectures of the Church, teacheth us to make, of what hath been the subject of my Discourse, being co-incident with his. Saith he, pag. 148. If we live in a Church where such things are ordained which are not simply unlawful, we must take heed that we resist not this power or the things thereby ordained.  
1. This is the first rule, and the Lord incline our hearts to keep it, as a means to this followeth another.  
2. We must bridle ourselves from distike, this is the second; unto which it should seem we are naturally subject, even to dislike the commands of our Superiors about things not determined by God in his Word.  
3. But thirdly, saith he, bridle thyself specially from refusal. Good men had need to have an especial care of themselves, and that by the severe commands of God they bridle themselves from disobedience to the lawful commands of men. Writ therefore this golden saying of Reverend Calvin upon your hearts, Nihil humano ingenio magis adversum est quam subjectio, vere enim illud olim dictum est, regis animum quemque intra se habere. Calvin 1 Pet. 5.5. There is nothing to which the wit of man is more averse than subjection; and therefore do men naturally bend their wits and parts in disputing the commands of their Superiors, what is said of old is very true, Every man hath within himself the heart of a King, he would rule but not obey: Fellow therefore let us the counsel of this holy man, especially to bridle ourselves from refusal.  
But yet saith he in the next place, which I name the fourth Direction;  
4. Yield with some persuasion of conscience.  
Sect. 6. For though we may not refuse to yield obedience in matters simply lawful in themselves, yet every one is to yield with some persuasion of conscience, it being surely a very dangerous thing for fear, or any carnal respect to act doubtingly. Considering therefore that scrupulous persons about doubtful things to them commanded by lawful Authority are in so great a straight, that if they yield obedience doubtingly they sin, if they do not conform they sin; some persuasion of conscience is absolutely necessary.  
Sect. 7. Now that which must persuade the conscience of the lawfulness or unlawfulness of an action, either sacred or civil as to the substantials of God's Worship and our humane converse, must be the Word of God rightly understood and applied. And that which must persuade the conscience in circumstantials referring to the duties of the first and second Table not determined by God or left to our own liberty, must be the Laws and commands of our superiors; which though they bind the conscience, yet not absolutely as the Law of God doth, but relatively with respect to those general precepts which command us to yield obedience for conscience sake.  
Now if upon a serious search into God's blessed Book, we find no command of Christ forbidding the command of our Superiors, in my poor apprehension the conscience is set at liberty from doubts, fears and scruples, and the more evidence we have thereof, the more persuasion; but some, you may observe from Mr. Randall, is necessary.  
And thus now having presumed to show how in my weak judgement this fourth Direction of his may be practicable, I shall proceed to the next, which I reckon his fifth.  
5. Take such a course whereby thou mayest obey the Magistrate and the Church, and yet not offend the weak; herein is wisdom.  
Sect. 8. That this may be done, that weak Christians, that is, such who yet know not their Christian liberty concerning these circumstantials in Worship not determined by God's Word, who are apt to judge and censure those Ministers that do conform to the use of these indifferent things, which are of the same nature with those matters of offence about meats, drinks and days, that were Rom. 14. that, I say, weak Christians may not be offended, and be delivered from their fears and scruples about sinning against Christ in their own use of the same.  
I humbly conceive, that as this weakness hath been much contracted, and is much continued by what they have sucked in from the general exhortations of their Teachers against Idolatry, superstition, and humane inventions in God's Worship; amongst which the things before spoken to have been baptised into that name, because reducible to no command.  
So the way to strengthen them is for such Ministers, who have not been clear in their expressions, and whose Ministry hath a command of their consciences and affections in other substantial truths, plainly to instruct them and inform them in the nature of these things to which they conform and yield obedience.  
Sect. 9 I say, did such Ministers, who zealously in their preaching set forth the excellency and necessity of Christ, of Holiness and Regeneration, and of the sinfulness of sin, with the like faithfulness present their hearers with the sinfulness of the sin of disobedience to the commands, of our Superiors in matters not simply unlawful; faithfully showing them, that the best way for to make these things not simply unlawful in themselves, not to be so to them, is to rectify their judgements, and persuade their consciences as aforesaid. And also  
That the only cure for our contentions about these lesser things is to mind the substantials of Christ's Kingdom indeed, Rom. 14. directing them to proportion their zeal more about these things, than these poor circumstantial matters in difference.  
Sect 10. I do verily believe, that did such Ministers who are holy and unblameable in their lives, and powerful in their preaching, but make these particulars aforesaid the subject matter of their information of their hearers in the Ministry of the Word, and not confound things that differ, and in general terms declaim against superstitious inventions of men, and additions to God's Worship, etc.  
There would be great hopes through God's blessing upon on this means, that those who now speak evil of those things which they understand not, that cannot say as the Apostle Paul in the like case, Rom. 14. I know and am persuaded. But they are persuaded against indifferent things as sinful, though they have no clear and distinct knowledge of the nature of these things; and therefore are but weak in knowledge whatever they may think of themselves. They would by this means come to be enlightened, to be better informed to understand their christian liberty; and so the grounds of their offence and scandal through their weakness would be taken away.  
Sect. 11. And in order to this, if I mistake not, what the Law of the Land now requireth every Lecturer to do the first time he preacheth before Sermon, and also upon the first Lecture-day every month, pag. 86. may very much comport with the advice aforesaid, and together may much conduce to the practice of Mr. Randall Fifth Direction, viz. to take such a course whereby we may neither offend the Magistrate or our weak Brother.  
But what now if this cannot be done, but at some Ministers first conforming according to the Act? Some Christians till they be better informed will be offended, what is to be done in this case? This Reverend Person, whose memory is precious with many old professors to this day, proceedeth further, to that which for methods sake I call the sixth Direction, pag. 143.  
6. Yet rather obey the Magistrate, though with offence.  
Sect. 12. And the reason that he gives is this, which I desire may be seriously weighed; For here disobedience is the greater sin, and so takes away the sin of offending the weak; and indeed in this case I give no offence, because my hands are bound, and I have no liberty to do otherwise.   

CHAP. XIV.  
Contains the course that a Minister is to take as to conformity. Though scandal be taken by weak brethren, in which Chapter the Doctrine of scandal is considered, and what is alleged by the Author of the Temperate Discourse is answered; and the Magistrate freed from what is charged upon him under this consideration.  
Section 1.  
NOw because that much is rapt up in a very few words, I shall endeavour to let it into the understandings of weak Brethren, by taking them into these proportions.  
1. First, that though to offend the weak in things wherein we are at our liberty be a sin, yet when these things come to be commanded by the Magistrate and I obey not; here disobedience is the sin to be laid to heart.  
And the reason is, because that though the matter of the command be indifferent; yet obedience to that command is an express Gospel-duty, 1 Pet. Rom. 13. etc. And therefore, as Mr. Randall saith, taketh away any just cause of offending the weak.  
2. Secondly, that where Christians are not at liberty, being not sui Juris, but under the command of their superiors; to do those things which are not simply sinful and unlawful, and in conforming to their commands. I give no offence to my weak brother, this may be scandalum acceptum, but non datum. I give no offence saith Mr. Randal.  
And the reason is, because my hands are bound where I am not at my own liberty; but for the Peace of the Church, the propagating and honour of Religion, which is weakened by differences and divisions about modes of Worship, etc. I am commanded to do such things which may seem to be superstitious or superfluous to weak Christians, and they may be scandalised thereat, and take offence; yet observe what Mr. Randall saith, I give none by so doing.  
And therefore what I find concerning the judgement of the Doctors of Aberdeene of old is very considerable, That the scandal of brethren weighs light when put into the scale with the command of Authority.  
Sect. 2. This being the great argument used against Nonconformity in the Treatise of the Discourse of Liturgies, why Ministers dare not use the Common prayer, because of the scandal they should give to the weak, I have been the larger upon this subject, to the end that I may, if possible, be instrumental in helping some out of the Briars, in whose name this ●ucho professeth, they cannot because of scandal use the common prayer, pag. 47. 51, 107, etc.  
Sect. 3. And to this purpose not daring to hid any thing that I know of, that hath any show of Exception against the judgement of this pious and learned man, Mr. Randall, turning to those laces in the Discourse of Liturgies before named, I find in pag. 107 thi● seeming Objection against what I have observed, as aforesaid, about scandals.  
For there Authors, after the quoting of those places about scandals, Rom. 14 13. 1 Cor. 8.3. 1 Cor. 10.34. Rom. 14.15. 1 Cor. 8.3. do in pag. 107. say as followeth; We are not ignorant what is said to take off the edge of this argument, viz. Concerning offending the weak we are told, first, that these precepts only concern us where the command of our Superiors doth not make the thing necessary.  
And truly I think I have told you so again, and confirmed it by the authority of a wise and good man. What arguments you have against it, you keep to yourselves; for I find none. But whereas I find, you would gladly know as to this particular, Whether those precepts of the Apostle be not reducible to the Moral Law, and whether the Magistrate be not as much obliged not to command things indifferent where such a scandal will arise, as the inferior not to do them?  
Give me leave to tell you who so gladly desire to be informed, that these precepts are not reducible to the Moral Law, they were only reducible to the Ceremonial Law, or to such things which being abolished by Christ's death, became indifferent. And so also are all the commands of conformity, under the Gospel, reducible only to circumstantials in God's worship, which God hath not determined against in his Word, as he hath against stealing, adultery, and such like scandalous sins.  
Sect. 4. As to what is said further after the proposing of this Question, which I hope I have resolved, there is this addition, but no argument still; We humbly conceive that the Magistrate himself is by the Law of God restrained from commanding any thing by which weak christians may be stumbled, offended, or made weak. And I suppose this is the sense of Petition for Peace, pag. 18.  
To which give me leave to answer, that I humbly conceive no such matter, and that it had been exceedingly well done to have quoted a pertinent scripture, or to have should wed in which of the ten command●ments this precept thus restraining our Governors lieth hid.  
But because I think it not sufficient to propound things by my own authority, as I observe others do in this controversy, I shall offer to consideration some scripture-proof or instance to the contrary: But before I do it, now it cometh in my mind, I shall desire that this argument should not be slightly passed over.  
Sect. 5. Should this be granted for a truth, That the Magistrate himself by the Law of God is restrained from commanding or executing any Law by which weak Christians may be stumbled or offended, or take scandal; Consider, I beseech you, the dangerous consequent thereof in all Governments, both Ecclesiastical and civil: I shall instance only in the Law of this Land against theft, and the penalties thereof.  
Put case that a weak Christian, as some such we had within our memory, even in oliver's days, that would have overturned the Laws of the Land, arguing against the iniquity of this penalty of theft by death, as being not warranted by God's Word, and different from the judicial Law of Moses; for there the thief was but to make restitution, whereas by our Law it is death, especially if circumstantiated by that which may put a man in fear of his life, or in danger of the same by others.  
Sect. 6. Is the Magistrate an offendor in enacting or executing this Law so offensive to a weak brother? I leave this to your serious thought●; for should this be granted in our Land, the sin of stealing would so abound amongst us, as that scarce any persons would be secured, as to their lives as well as estates; the remitting of this penalty for the reason aforesaid of scandal, would occasion more great and horrid sins to be committed.  
But if this be said to be nothing to the case in hand, in reference to our Ecclesiastical matters in difference, though I think the end and reason of the Laws are the viz. public peace and safety; I shall go off from this supposed impertinency by some, and proceed to the consideration of some Scripture-proofs, and show wherein the mistake lieth in this point, if I be not much mistaken myself.  
Sect. 7. I find that there is an express precept in matters of scandal about indifferent things, Rom. 14.13. That no man is to put an occasion of falling or stumbling block before his Brother. But I am apt to believe that the man here forbidden is not the man in Office. True it is, every private person left to his own liberty, is to beware of laying a stumbling block before his Brother; in doing that which is doubtful in the presence of a weak Christian. In this case as the Apostle saith, Rom. 14. If I have faith I must keep it to myself; if I am persuaded things doubtful to weak Christians are lawful, yet I must forbear them for the reason aforesaid, but not when commanded by my Superiors. But that this command of not laying a stumbling block restrains the Magistrate, I humbly conceive as I said before no such matter, and my ground for it is this.  
Sect. 7. That the those who were superiors in the Government of the Church assembled together, Acts 15. had sinned against this precept of Paul, Rom. 14.14. for by what they imposed upon the Gentiles, viz. abstaining from blood and things strangled, they might have given them matter of great scandal and offence; who were weak and newly converted to the Christian Faith. They might very well have been scandalised at this decree, as depriving them not only of their Christian liberty, but likewise that natural liberty they had to eat blood, and kill their Poultry as we generally do. But now these very things so altogether unnecessary inse● as you may perceive, being judged by them necessary for propagation of the Christian Religion amongst the Jews, and for the settling of that Peace which was so much disturbed by the Jewish Teachers, that it amounted to the raising of a sedition amongst them, as the word is in the original, Act. 15.2.  
Sect. 8. Now if this had been a sin in these Church-governors so to do for Peace and Unity, so to scandalise the weak Gentile as is said before, the Imposition had been unnecessary, as is said in the Petition for Peace, pag. 19 and the Holy Ghost who is the spirit of purity, piety and peace, would not have been pleased with this decree or canon. But the Scriptures tell us, that this seemed good to the Holy Ghost, Acts 15. and therefore no sin in them to command it.  
And certainly, had not this decree been yielded unto by the Gentiles, ver. 23. who testified their conformity to it by their rejoicing at the consolation when it was read, ver. 31. this very decree had occasioned as hot contentions and as great scandal to the Gentiles as was before amongst the Jews.  
Sect. 10. But these good hearts being peaceably minded, did not say, see here these Jews which are the chief in Church-government, they have a mind to promote the interest of their own Countrymen; and whereas we intended to be purely the Disciples of Christ, they will have us to please the Jews, be Disciples of Moses also. Our old superstitious Pagan Priests, never put such a restraint upon us as this, surely if we observe this Canon, we shall soon find them introducing more, and the pure Worship of Christ to which we Gentiles were converted, will by degrees be altogether corrupted with Jewish ceremonies.  
But we find instead of such perverse dispute, That such was their Primitive Peace, Unity and Charity, that they did rejoice at this decree and cheerfully observe it.  
Sect. 11. And if God would give to us but the same humble, and peaceable, and charitable minds, these discords and differences about modes of Worship and Discipline, would hugely be healed by obedience to this Act for Uniformity.  
And thus now having upon the occasion of this passage in this Book aforesaid, viz. from the discourse of the wholesome counsel of Mr. John Randall, endeavoured to remove this great stumbling block out of the way to conformity, viz. the supposed scandal that might be given to weak Christians thereby.  
I shall proceed to what followeth in Mr. Randall counsel as a Remedy further in this case; saith he, pag. 148.  
But what if a man be not persuaded of these things?  
Sect. 12. It is too too evident that notwithstanding all that hath been written from the beginning of the said controversies to this day, it hath not had that desired effect, but many have and may be still unsatisfyed; not because their arguments for their satisfaction are weak, but because they are probably weak in their apprehensions of them; the light may shine but the darkness not comprehend it?  
But what is to be done in this case, if a man be not persuaded?  
Must he separate from the Church? no, saith he, this would be great uncharitableness. But in this case he hath three rules of direction.  
First, he must labour to be better informed, he must not be tenacious of his own opinion, nor yet rest too much upon the judgement of other Non-conformists though holy and good men. But he must labour and take pains to be better informed.  
Secondly, he must resolve to bear with a great deal, rather than make a rent, for schism is a great sin.  
Thirdly, Suffer thyself to be overborn in things indifferent by the authority of the Church, till thou be'st able to prove it simply unlawful, or to prove that there is a greater scandal in the use of it, then in disobeying the voice of the Church, and of the Christian Magistrate.  
If both Ministers and People would but practise this Rule, the one not lay down their Ministry, the other not censure and judge them for conforming, till they be able to prove these two things aforesaid; some Lectures in the City had not so suddenly been laid down, neither would many good Christians be in so great a fear as yet they are, left for these modes of Worship and Discipline, and their Conformity thereunto, they should proceed further.  
Consider therefore, I beseech you, what this reverend person saith further; I know, saith he, that it is a sin to disobey the christian Magistrate, except that I know that God commands the contrary: Now in these indifferent things I do but fear, I do not know, that God commands the contrary; but my conscience is doubtful of it; and saith he, should I run into a known sin, because that I would avoid a sin only feared.  
Sect. 13. I beseech you all therefore in the bowels of Christ Jesus, who shall read these passages, seriously to consider of them; for were these counsels of this holy man but believed and practised, we who now are in very great straits, some for fear of the loss of their Ministers, others perhaps doubtful lest that in this hour of temptation they should either betray the Truth, as they suppose, or their Ministry and Liberties; may be delivered out of all their fears and dangers, and be preserved from sinning and suffering also.  
Sect. 14. Now because that there lieth a strong objection against all this, though it were supposed that some Ministers could declare to conform to the use of the common prayer, the 39 Articles of Religion, with a full assent and consent, unfeignedly and universally: yet they cannot, according to the Act, receive Ordination by the Bishop, having been ordained by Presbyters, lest they should sin against their own souls; I shall according to my proposed method proceed to discourse of this fourth Proposition, which followeth.   

CHAP. XV.  
That to receive Ordination from the Bishop, though ordained before by Presbyters, is lawful.  
Section 1.  
FOr the proof of this proposition I shall lay down this argument: in the first place, that which maketh the ordination of a Presbyter to be more complete and conformable to the canon of Scripture, and the practice of the primitive Church, that must needs be very lawful and warrantable.  
But to receive Ordination from Bishops, though ordained before by Presbyters, maketh the Ordination of a Presbyter to be more conformable to the canon of Scripture, etc.  
Sect. 2. For the proof of this I find, that the right way of Ordination according to the Scripture, and the practice of the primitive Church is affirmed by the Ministers that answered Bishop Hall 1641. was to be by the Bishop and Presbyters joint act.  
They say, pag. 25. that by comparing these two places of Scripture, 1 Tim 4 14. 2 Tim. 1.6. That Ordination of Ministers must be a joint Act, neither of the Bishop alone or of the Presbyter alone; but of Bishop and Presbyter together.  
Sect. 3. And that this was the practice of the Primitive Church, I find affirmed by the said Ministers, pag. 37. To be not only a matter of Ecclesiastical custom, but of Ecclesiastical constitution, which bind the Bishop and Presbytery also.  
Consil. 4. Carthag. Can. 22. First, in all his Ordinations to consul: with his Clergy. Secondly, in his Ordination to take the concurrent assistance of his Presbyters. Cum Ordinatur Presbyter Episcopo, eum benedicente & manum super ejus tenente, etiam omnes Presbyteri, qui presentes sunt manus suas juxta, manum Episcopi caput illius teneant. In which Canon we have the unanimous Vote of two hundred and fourteen Bishops, declaring that the power of Ordination is in the hands of Presbyters as well as Bishops.  
Sect. 4. Now who these Bishops were, and of how long continuance in the Church, that were thus to ordain by the counsel of Carthage, I find laid down by the said Ministers in a quotation of Hieron. ad Euagrium, pag. 31. and also by Mr. Baxter in Five Dispist. pag. 216. which place he saith, Bishop Ʋsher told him he alleged to King Charles at the Isle of Wight, to this end, when he was asked by him for an instance of Presbyters ordaining, Quod autem postea unus electus est qui caeteris praeponeretur, in schismatis remedium factum est, ne unusquisque ad se trahens, Christi Ecclesiam rumperet.  
Name & Alexandria à Marco Evangelistae usque ad Hieraclem & Dionysium Episcopos Presbyteri semper unum ex se Electum. In excelsiori gradu collocatum Episcopum nominabant, quomodo si excercitus imperatorum facit aut Diaconi elegant de se quem industriam noverint & Archidiacon. vocant.  
Presbysers' then made the first Bishop at Alexandria. They elected them as an Army doth a General, but a further act is required from others for his Confirmations in that place. Now the general scope being to prove the original of Bishops from the Apostles times, as appears by the conclusion of it in Five Disput. 218. omnes Apostolorum successores sunt.  
Sect. 5. From this quotation, I shall raise these Observations, very much conducing to the Confirmation of what I have taken in hand.  
First, that from the Apostles, as a remedy against schism, by the Election of Presbyters one was elected from amongst themselves.  
Secondly, that after his Election thus made by the Presbyters, the parity that was before between them then was taken away, & he being placed in gradu excelsiori, and by them called a Bishop, was as much above them as was a General chosen by his Army, and the Lord Mayor of Lond. though chosen by the Livery of the city.  
Thirdly, that the first Bishop thus chosen in Alexandria, 
Five Dispit. pag. 218.  was S. Mark, even in the Apostles time, for Mark was martyred six years before Peter and Paul, as the Ecclesiastical stories do record.  
Fourthly, this first Bishop and his Successors continued in this gradu excelsiori, and were not Moderators for a time over the rest of the Presbyters, but as they were in Saint Marks time by the Electors named Bishops, so they continued and were fixed in that Office, as appeareth by the said quotation, which giveth the same Title to Hieraclas and Dyonisius, as they did at first to Saint Mark; which Dyonisius I find was the thirteenth Bishop of Alexandria after him: and that you may the better perceive how long in the Church of Alexandria it was from Saint Mark to Dyonisius, I shall give but a little touch by two of Saint Marks Successors; The first after him was Anianus, made in the eighth year of Nero's Reign, and he continued two and twenty years before that Abilius succeeded him. Abilius governed the Church in that gradu excelsiori before spoken of thirteen years, and dying, Cordo succeeded him. These three succeeded one another, S. John yet living, neither had Alexandria any more than two Bishops in 25. years after the death of St. Mark; 
Most confirmed, 5 Disput. p. 218.  Euseb. lib. 2. cap. 24. Idem. lib. 3. cap. 13. Idem. lib. 3. cap. 21.  
Sect. 6. Now that the Bishop thus chosen to a higher degree in the Apostles time, and the Presbyters did ordain altogether, neither of them alone, I find by a quotation in Five Disput. pag. 211. from Bishop Usher, saith he, Of the many Elders who thus ruled the Church of Ephesus in common, there was one Precedent whom our Saviour in his Epistle to this Church in a particular manner styleth the Angel of the Church of Ephesus; and Ignatius in another Epistle written about twelve years after to the same Church calleth a Bishop. Between the Bishop and the Presbyters there, what an harmonious consent there was in the ordering of the Church-government, the same Ignatius doth fully declare, etc.  
But that the Bishop was the chief over the rest appeareth by the Title that was given him in Tertullia's days, in the same quotation to be Summus Sacerdos.  
From which quotation I observe, that in some of the Apostles days in the Church of Ephesus, though some of the Presbyters were called Bishops in the exhortation that was given them by Saint Paul, appointed (as Bishop Usher noteth) by the Church of England to be read at the Ordination of Priests, etc. pag. 211. That yet amongst those many Elders who were there called Overseers or Bishops, and commanded to oversee and take heed to themselves and to the flock, over whom the Holy Ghost had made them Overseers; yet that there was one amongst the rest by our Saviour, in his Epistle to that Church, styled the Angel of the Church of Ephesus; and it is observable what he speaketh to him alone by way of approbation, Revel. 2. I know thy works, that thou canst not bear with them which are evil, and hast examined them which say they are Apostles, and are not, and hast found them Liars.  
Sect. 7. So that it is evident that in those times there was a Superior in the Ministry that did examine, try and find liars, such as said they were Apostles, which must needs be such as did take upon them the Ministry of the Word.  
But yet notwithstanding, according to the quotation, if Bishop Usher, in the Fourth Council of Carthage, agreeing with what is before quoted in the Ordination of Presbyters, as the Bishop was to lay on his hands, so also were the Presbyters then present. It was to be therefore a joint Act, and not singly to be done by either in these pure and primitive times of the Church.  
Sect. 8. Now to make a right judgement from this Discourse of the Ordination that hath been in use amongst us for these several late years past, as to matter of fact.  
I suppose it will easily be granted that contrary to what was propounded and pleaded for as a great and necessary part of Reformation, that the Bishop should not Ordain alone, but the Presbyters join with him.  
The Ordination of Presbyters hath been without any such Bishop described by Hieron. ad Euagrium, that hath had either the Name of a Bishop, or hath been exalted to a bigher degree than the rest of the Presbyters, or hath continued in the exercise thereof, as those Bishops did from Saint Marks time to Hieraclas and Dyonisius.  
Sect. 9 I must profess for my part, I have been at many Ordinations in the City; but could never see any such Person, hear of any such Name, but both Name and thing have been wanting as described by St. Jerom. The Classes ordaining without any Bishop present alone by themselves, and therefore the Ordination that hath been in this manner, hath been very imperfect at the best.  
That this and other things also required to make a complete Ordination were absent in the Ordination by the classes generally, I suppose you will grant by what I further offer out of the Five Disput. pag. 204. to your consideration: It is there said, Sect. 22. Argument 7. Where all these forementioned qualifications of the Ordainer do concur, viz. That he be the Pasto● 〈◊〉 a particular Church, and the chief Pastor of it, and the Pastor of a City Church, and have Deacons and Presbyters under him, and be the fixed Precedent of a Presbytery, and the Moderator or Precedent of a larger Presbytery of the Pastors of many Churches; there according to the principles of the rigid sort of Dissenters the Ordination is valid. But all these forementioned qualifications do frequently concur to some of our present Ordainers in England; therefore their Ordination is valid. The premises are so plain that they need no confirmation.  
Sect. 10. From whence I observe that where these qualifications have not concurred in all that have been Ordainers of others for these several years late passed, there the Ordination that hath been received from such is very invalid and imperfect.  
That these qualifications now have not concurred in all of the Ordainers of others in this City, or elsewhere in their several classes, that they have neither been chief Pastors of a City Church, that they have had neither Deacons nor Presbyters under them, that they have not been the fixed Precedents of a Presbytery, or Precedents of a larger Presbytery of the Pastors of many Churches, is so clear and evident, that it cannot, I suppose, be modestly denied.  
Sect. 11. The Ordination therefore by Presbyters alone, being so incomplete upon all these considerations, so contrary to the council of Carthage, the practice of the primitive times, so defective of all these qualifications of the Ordainer last mentioned.  
To receive Ordination from Bishops by those that have thus received Ordination from Presbyters alone without Bishops, must needs be lawful and warrantable, and maketh the Ordination to be more agreeable to what hath been the practice of the primitive Church by these quotations before alleged.  
Sect. 12. But it may be objected, That to be thus ordained after Ordination by Presbyters, is against that canon called the Apostles, Petition for peace, pag. 10. which deposeth those that re-ordain, and those that be re-ordained.  
For answer to which, The canon called the Apostles doth indeed say somewhat to that purpose, but that it may appear it doth not reach the case, I shall set down the words thereof; Siquis Episcopus, aut Presbyter, aut Diaconus, secundam ob aliq o Ordinationem susceperit, deponitur tam ipse quam qui ipsum ordinavit, nisi forte constet eum Ordinationem habere ab haereticis, qui enim à talibus baptizati aut ordinati sunt, high neque fideles neque clerici esse possunt.  
Observe here in the first place this canon doth allow of three degrees of order then in the function of the Ministry, of Bishops, Presbyters and Deacons.  
Secondly, this canon supposeth that Ordination was chief to be made by one in the singular number.  
Thirdly, it supposeth that Re-ordination is no crime, where the Ordination hath not been regular, if the persons ordaining have been but erroneous as to this point of Ordination by Presbyters alone without Bishops. That this Ordination was not sufficient, I hope I may without offence tell you, was the judgement of the ancient Church, Epiphan. haeres. 69. Colluthus was a Presbyter in one of the Churches of Alexandria, and falling away from the Bishop there for some mislikes, ordained himself certain Presbyters, for which this Colluthus was convented in the general Council before Hosius and the rest of the 
* Athan. apol. 2. in literis Presbyter. etc.  Bishops, and commanded to carry himself for a Presbyter as he was before, and all those that were ordained by him to return to their former state.  
Sect. 13. If you please to read in Athanasius apolog. 2. you will find the judgement of the primitive Church about Presbyters ordaining Presbyters alone, to be such as required Re-ordination.  
I beseech you therefore let me propound but this case to you; Suppose some of those Presbyters that had in the time of Novatus sworn with him that they would not return to their catholic Bishops, and in this time of their schism from the Church had ordained one another, would not the pleading of the canon against Re-ordination be interpreted a wilful continuance in that schism in them, and that they had no inclinations to return unto their catholic Bishops? I suppose you could not but look upon this as a great evil in them so to do, and is an evil to be avoided wheresoever it hides itself, though under never such good pretences.  
Sect. 14. Be perswasded therefore that this may be no impediment to your exercise of the Ministry, that you will not observe what the Law requireth; that now you should come in before the 24. of August, and receive Ordination by a Bishop.  
And let not only what I have said prevail with you, but be pleased to consider that to be ordained by Bishops is in itself so lawful, that Mr. John Ball is very positive in his Affirmation, part 1. pag. 95. If they be not lawful Ministers who receive their Ordination from Biships, the Church of God throughout the World hath been destitute of lawful Ministers for the space of this fourteen or fifteen hundred years, which the Non-conformists will never affirm.  
Here take notice, I pray you, of what is affirmed by this Worthy person, viz. First, that they which receive Ordination from Bishops are lawful Ministers, Secondly, that Ordination by Bishops hath been in the Church for the space of this fourteen or fifteen hundred years. Thirdly, that the Non-conformists did then never affirm that in all this time the Church of God had been destitute of lawful Ministers, though ordained by Bishops.  
Sect. 15. And surely these things considered, must needs quicken you to come in and receive Ordination according to the Act for Uniformity.  
For if Ordination by Bishops hath been in the Church of God of so long standing, and is of such Antiquity, it must needs follow that Ordination by Presbyters alone in a classis must need be an Innovation in the Church; especially considering the judgement of St. Jerom in his Epist. ad Euagrium, who speaking of Ordination debars a Presbyter from it, saith he, Quid facit Episcopus quod Presbyter non faciat exceptâ Ordinatione? Mark the mood is potential, he may not meddle with Ordination without a Bishop. And therefore the best way for Ministers to be most completely ordained (in my poor judgement) is to come in and b● ordained by Bishops, though ordained before by Presbyters; especially considering that they are now called upon by the Law of the Land so to do, and the thing so lawful in itself as you have heard.  
I shall but offer to your consideration as a motive to this work, what you will find propounded by Mr. Baxter (though by him there used to another purpose) in his Five Disput. pag. 4. after a worthy commendation of some of the Bishops. So eminent in God's graces and gifts, that their names will be precious whilst Christ hath in England a reformed Church; besides the godliness of their lives and painful preaching. One Jewel, one Usher, one Davenant, hath done so much against the Roman usurpers, as they will never claw it off them; o the last.  
Sect. 16. Saith he, that which I offer as a great encouragement to Episcopal Ordination and Subscription, pag. 4. Moreoven, who knoweth not that most of the godly able Ministers of England since the Reformation did judge Epscopacy some of them lawful, and some of them most fit (for the Non-conformists were but few) and that even before these late troubles and wars, etc. The most through the Land did subscribe and conform to Episcopal Government, as a thing not contrary to the Word of God; so that it is very evident that it is very consistent with a godly life, to judge Episcopacy lawful and fit, or else we should not have had so many hundred leanred and godly men of that mind.  
Observe here if it bevery evident that it is very consistent with a godly life, to judge Episcopacy lawful and fit; which are two of the most considerable qualifications that can be in any Government, either of Church or State.  
Be persuaded, now laying aside our prejudices and perplexing fears, to become of the same mind with those many hundred of godly and learned men that did judge Episcopacy to be lawful and fit; eve● for us who are under a mixed Monarchical Government: Especially laying this close to our hearts, which Mr. Baxter saith, It is consistent with a godly life so to judge, which will not only keep us from judging others who are of that persuasion, but may also very much persuade all pious and peaceable spirits to be of their mind; who judging Episcopacy to be lawful, did receive Ordination by Bishops.  
And not only by their example be persuaded to receive Ordination from Bishops as they did, but also to subscribe to the 39 Articles according to the Act. Mr. B●xter here tells the Non conformists were but few. That most throughout the Land did subscribe and conform to Episcopal Government, as a thing not contrary to the Word of God. And will you now be singular again by your Nonconformity and Non-subscription. I beseech you be pleased to what I have in the former discourse spoken by way of argument for subscription, consider seriously what you will find written by Dr. John Burges in his Defence of the three Innocent Ceremonies, one that after some years' deprivation for Nonconformity, after some years' practice of Physic, though he found it his best employment for profit, yet returned to the Ministry, subscribed and writ in the defence of conformity; I say, his whole Book may be of great use in this juncture of time; especially what he writes about Subscription, pag. 23. of his book.  
To all which be pleased to consider of the quotation out of Mr. Baxter, it being such a passage (in my weak judgement) that whatever may seem to be said in the Five Disput. to the contrary, yet there is so much truth therein as may engage all that love the truth and peace after all our divisions and sore discords (which, as Mr. Baxter saith, are not about matter of Doctrine, but of modes of Wership, etc.) to come to settlement.  
And in order hereunto be persuaded to come in and receive Ordination from the Bishop, though ordained before by Presbyters, as being the way to make your Ordination the more valid and complete, and thereby to continue you still in the Ministry.   

CHAP. XVI.  
That for our Ministers to receive Ordination by Bishops, though ordained before by Presbyters, will not conclude the Reformed Churches, that have no Episcopal Ordination, to have no true Ministers, and consequently to be no true Churches.  
Section 1.  
BUt it may be objected, That to receive Ordination from Bishops by those that have been ordained by the Presbytery without Bishops, will make us to yield not only that our Ordination is invalid, but also that the Reformed Churches in France, and that other Churches beyond Sea, that have no Episcopal Ordination, have not true Ministers amongst them, and consequently are not true Churches of Christ, etc.  
To this may be answered, That the case in England and in France, and other Reformed Churches, is not alike; most of the aforesaid Churches, especially in France and Germany, are under persecution; and that may be said of them, which I find in a Letter of E. M. to Mr. Baxter, printed before his Disputation about Ordination, which to the said E. M. was given in answer to an objection somewhat of the same tendency; The Churches in those places were very much under a cloud, being persecuted, and had not liberty to settle Diocesan Episcopacy in that glory which the Apostolical Institution aimed at; and that the Church was then what it could be, and not what it would be.  
Sect. 2. I say, this is the case of the Churches in France, they being under a Prince that professeth the Roman Religion, and in a state of Adversity. Their being without Episcopal Ordination doth not null or make void their Ordination of Ministers without them; the want of Bishops having not been through their own occasion, having never put down any, or induced others by vows and other violences so to do. And therefore they have been acknowledged by the Church of England to be their Sister-Churches; and so have the Belgic Churches also, who therefore sent over some from this Church to the Synod at Dort, which was a great owning of them: And how much even in Holland they inclined to our Church-government, if the Government by States did not hinder it, I find by an Attestation published 1626. avowing that the Discipline of the Church of England was not impeached by the Synod of Dort, pag. 6. the Attestators also saying, That in our private converse with the most eminent of the Ministers there, we found divers times upon occasion of our declaring unto them the order and manner of our Church-government, that they were more ready to deplore then defend their own estate, and wished to be made like the flourishing Church of England. But besides what is reported of the Belgic Churches I will give a taste of the spirits of the French, by what I find in Zanchius thes. de vera reformand. Ecclesiae ration. Qui universalis omnium locorum & temporum usque ad hanc aetatem, usum & sensum Ecclesiae, certum habet, sequiturque interpretem; facilè intelligit, diversos gradus Presbyterorum & Episooporum in gubernation ecclesiastica, esse secundum Dei verbum & srmper fuisse; proinde ubi vigent non esse abolendos; & ubicunque iniquitas temporum eos abolevit, aut non tulit, esse restituendos. He that will receive and follow the use and the opinion of the universal Church in all times and places unto this Age for a certain Interpreter, will easily understand that the several degrees of Presbyters and Bishops in the Ecclesiastical government are and ever were according to God's Word; and therefore where they stand still they must not be abolished; and where the iniquity of the times hath abolished or not suffered them, they must be set up again.  
Sect. 3. By which (and other before) quotations it appeareth, that their judgement was long ago for Bishops and their Ordination by them; and that the several degrees of Presbyters and Bishops in the Ecclesiastical government are according to God's Word, that they were not the same, as is so strongly supposed.  
Be persuaded therefore not only to stand and wonder at the counsel this holy Zanchy giveth, but resolve to follow it: where the iniquity of the times hath abolished or not suffered that Ecclesiastical government, he saith, it must be set up again; it must not be endeavoured to be undermined or extirpated, for this is contrary to a Scripture-Reformation, otherwise he would have ascribed their abolition to be from the piety, and not the iniquity, of the times.  
Sect. 4. I beseech you, Sirs, therefore take no care for the Reformed Churches, as to their Ministry and Ordination; but take care of your own, and take heed that you give no occasion of scandal or offence to them, by suffering yourselves to be deprived of the exercise of your Ministerial gifts, because that you will not yield to that which may make your Ordination, which hath hitherto been by the classes, and so done but by halves, to be more valid, and complete, and consonant to the practice of the primitive times.  
Sect. 5. But if what I have said may not satisfy you as to your thoughtfulness and great care for the Reformed Churches, lest by your being ordained by Bishops they should be unchurched, as having no true Ministers because not Episcopally ordained.  
Be pleased to take but a View of the Government and Public Worship of God in the Reformed Churches beyond the Seas. Wherein is showed their Conformity and Agreement with the Church of England, as it is established by the Act of Uniformity. A Book lately set forth by Mr. John Durel.  
And herein you will find so much said by himself, and quoted from the learned Spanhemius, late Professor of Divinity at Geneva, and of Ludovicus Capellus late Divinity-Reader and Professor of Hebrew at Saumers, with others; that will not only give a very satisfactory answer in this case, but also to a serious question propounded in the Petition for peace, pag. 9 What judgement all the Protestant Churches are likely to pass on your proceed, meaning the Bishops, and how your cause and ours, meaning the Petitioners for peace and Nonconformity, will stand represented to them.  
Sect. 6. And I hope withal will very much prevail upon you to be ordained by Bishops, and to conform, lest that you should be a further scandal and offence to them, and give them a further occasion to be confirmed in the mean opinion that some of the most learned Pastors beyond Sea had of our work of Reformation in taking away Bishops and Liturgy, and setting up the Directory in the stead thereof.  
You will find more than what I say employed in the great commendation that the learned Spanhemius of Geneva giveth of the beauteous face of the Church of England, with her Reverence in public Worship before these late times: vide his Epistle before the third part of Dubia Evangelica quoted by Monsieur Durel, pag. 66.  
And more than I will write in English, you will find durel, pag. 15. quoted Ex Ludovic. Capell. Thes. Salm. Th. de Liturg. part. 7. Thes. 6, 7. who after a commendation of the Liturgy of the Church of England as free from all Popish saperstition and Idolatry, and how happy we might have been, etc. he saith, Dorec tandem nuperrimè exorti sunt in Anglia morosi, scrupulosi & delicatuli nimium (ne superstitiosos planè dicam) homines, quibus Ecclesiae suae hactenus usurpata Liturgia visa est multis, sed levissimis nulliusque penè momenti, de causis non improbanda solum, verum etiam planè abrogan la & penitus unà cum toto Episcoporum Hierarchico regimine abolenda & obliteranda, etc.  
Sect. 7. Now as by these two quotations you may, as I said before, easily see how you have stood represented to the Reformed Churches of Geneva and others; so also you may apprehend what judgement the Protestant Churches are like to pass upon you for your Nonconformity, and for choosing rather not to preach then to receive Ordination from the Bishop, whereby that of the Presbytery may be completed, and to declare an agreement with them by your subscription.  
Oh Sirs, be persuaded after all your doubts, fears and scruples to observe the Act for Uniformity; and take more care of giving offence to the Reformed Protestant Churches abroad by your Nonconformity, then of any offence they will take at you thereat; how far they are from it you will find plentifully proved in Mounsieur durels Book aforesaid, to which I refer you.  
Sect. 8. It is confessed, that in yielding to this seasonable Counsel there will be some kind of self-denial, and a departing from that sentence and opinion which many have taken up to the contrary:  
Yet being lawful to be done, and conducing so much to the Peace of Church and State, and giving an opportunity to many persons whom God hath qualified for the work of the Ministry to exercise the same;  
Be persuaded for Christ's sake, if ever you will show yourselves to be Christ's Disciples indeed, deny yourselves, and follow the wholesome Counsel of holy Beza before spoken, that leaving all bitterness as long as the truth of the doctrine and purity of conscience was safe, Bear one another with patience and obey the Queens most gracious Majesty and all her Prelates with a free heart. Beza 12. Epist. we ante.  
Sect. 9 That the Truth of the Doctrine is safe, I beseech you seriously to consider what I have already quoted from Mr. Baxter, and what now followeth from that Revernd and holy Mr. Robert Bolton in his Saints sure and Perpetual Guide, pag. 126. Saith he, Certain it is that our Church in that most exquisite and Worthy Confession of Faith contained in the Articles of Religion, doth hold and profess all substantial points of Divinity as sound, as any Church in the world none excepted either in this age, nor in the primitive times of the Church.  
Oh therefore subscribe unto these 39 Articles which the Act for Uniformity requireth, and that ex animo as Beza counselled in his time, the Queen and her Prelates should be obeyed.  
Sect. 10. Especially considering that not only the truth is safe, but that whatsoever is required by this Act for Uniformity may be lawfully observed with a safe conscience; if I be not mistaken.  
This hath been my work and endeavour to prove by the holy Scriptures, the practice of the primitive Church, the judgement of the most Eminent Divines of the Reformed Churches abroad, by the concessions of several pious Non-conformists which are dead, and by what I have alleged from Mr. Baxter Five Disput. First, that an Uniformity in Gods pulick Worship by obedience to a form of prayer. Secondly, that to conform to the use of the Common prayer of the Church of England, with the Rites and Ceremonies of the same. Thirdly, that to subscribe to the 39 Articles of Religion. Fourthly, that to receive Ordination from Bishops, though ordained before by Presbyters. Fifthly, to declare against the binding power of the Covenant. That all these are lawful and warrantable.  
Sect. 11. Consider therefore I beseech you that the way to keep your consciences safe and sound, is to yield obedience to the lawful commands of our Superiors, Rom. 13. It is given as the reason why we should obey our Superiors, even for conscience sake. For  
If conscience be truly tender, it will check and chide us for our disobedience, and our hearts will smite us for the same. For  
Take heed therefore as you love your souls of this delusion, in pleading conscience for disobedience; for the heart being so deceitful, we are very apt so to do.  
I have in the integrity of my heart, I hope, made public that Christian compassion and charity within me, to the end that what I fear are like to be the sad effects of Nonconformity may be prevented. And surely except the decree be gone forth against us for that general impenitency that is upon all parties; for our new sins, since new, rare and unexpected mercies received, and the continuance in our old ones.  
Sect. 12. I should hope through the great piety, wisdom and moderation of our Superiors in pressing more for the substantials of Religion, the Power of godliness than the form, and by the obedience of Inferiors to their commands in both, these black clouds of God's anger, which I am apt to fear do still hang over our heads, may be blown over; our discords and divisions about these matters of mode in Worship and Government, which I believe are both our sin and punishment, may be healed; and that spirit, which I fear in many, that at this day lusteth not after envy, but blood again, may be subdued by a plentiful effusion of the Spirit of love and peace, anb of a sound mind.  
Sect. 13. In order to all this I have in the first place laid before you the consideration of this proposition, That obedience to the Act for Uniformity is the way to Unity; I have endeavoured to prove it: I beseech you once more, be persuaded to improve it by your practice. I have, as I said before, shown what is required may lawfully be done without sin;  
I shall therefore desire you, that laying aside all prejudice, you would be pleased to grant me these two requests, that I find made in Five Disput. pag. 271. First, that before you let out your displeasure against me for contradicting any of your conceits, received opinions and traditions, you would humbly, impartially, and with modest self-suspition both study and pray over what you shall read written by so weak and worthless an one, who can tell but that what I now offer, cometh to your view as an answer to your prayers, for information in these doubtful matters?  
Secondly, the next request of Mr. Baxters which I make is this, That you will always keep the faith, charity, self-denial and tenderness of Christians upon your hearts, and the great ends and interest of Christ and Christianity before you, and take heed how you venture upon any controverted points or practice, that contradicteth the Church's unity, peace and holiness.  
Sect. 14. Oh, Sirs, if you will be pleased to keep that faith, charity, self-denial and tenderness of Christians upon your hearts, it will keep you from setting your wits on work, as you are Scholars, in this juncture of time to give a seeming answer to what I have said, not as a Disputant, having never been so high as a Sophomore in the Schools, but as a compassionate Advocate for the Church's unity, peace and holiness; which last cannot better be promoted, then by the continuance of holy men in the Ministry.  
I say, this faith, charity, humility, self-denial and christian tenderness kept close to your hearts at this time, will keep you not only from controverted points, which contradict the spirit of Christianity; but also from such practices which may contradict the spirit of Christianity also, and obstruct the progress of the Church in holiness, peace and unity.  
Sect. 15. How much disobedience to the Act for Uniformity, together with the deprivation of some Ministers thereby for the same, may obstruct the Church's unity and peace, may contradict the spirit of Christianity, may hinder the propagation of the Protestant Religion, may gratify the hopes and expectations of the Romish Jesuits, I wish you may not see when it is too late to repent thereof.  
I conclude therefore with that pathetic cry for audience that came from Jotham when he uttered his parable, Judg. 9.7.  
Harken unto Me, that GOD may hearken unto You.  
FINIS.    

Courteous Reader, These Books following, with others, are printed for Nath. Brook, and are to be sold at his Shop at the Angel in Cornhill.  

Excellent Tracts in Divinity, Controversies, Sermons, Devotious.  
1. Catholic History, collected and gathered out of Scripture, Councils, and ancient Fathers; in answer to Dr. Vanes Lost Sheep returned home: by Edward Chesenhale Esq Octava.  
2. Bishop Morton on the Sacrament, Folio.  
3. Grand Sacrilege of the Church of Rome, in taking away the sacred Cup from the Laity at the Lords Table: by Daniel Featly, Quarto.  
4. Quakers Cause at second hearing, being a full answer to their Tenets.  
5. Re-assertion of Grace, Vindiciae Evingelii, or Vindication of the Gospel: a Reply to Mr. Anthony Burges's Vindiciae Legis, and to Mr. Rutherford: by Rob. Town.  
6. Anabaptists anatomised and silenced, or a Dispute with Mr. Tombs by Mr. I. Cragg, where all may receive clear satisfaction.  
7. A Cabinet-Jewel, wherein is Man's misery and God's mercy set forth, in eight Sermons; with an Appendix concerning Tithes, and expediency of marriage in publicly assemblies: by the same Author Mr. J. Cragg.  
8. A Glimpse of Divine Light, being an explication of some passages exhibited to the Commissioners at Whitehall for approbation of public Preachers, against J. Harrison of Land-chappel, Lancashire.  
9 The Zealous Magistrate, a Sermon: by T. Threscot, Quarto.  
10. New Jerusalem, in a Sermon for the Society of Astrologers, Quarto, in the year 1651.  
11. Divinity no enemy to Astrology, a Sermon for the Society of Astrologers in the year 1653. by Dr. Thomas Swaddling.  
12. Britannia Rediviva, a Sermon before the Judges August 1648. by J. Shaw Minister of Hull.  
13. The Princess Royal, in a Sermon before the Judges, March 14. by J. Shaw.  
14. Judgement set, and Books opened, Religion tried whether it be of God or man, in several Sermons: by J. Webster, Quarto.  
15. Israel's Redemption, or the prophetical History of our Saviour's Kingdom on earth: by K. Matton.  
16. The cause and cure of Ignorance, Error and Profaneness, or a more hopeful way to grace and salvation: by R. Young, Octavo.  
17. A Bridle for the Times, tending to still the murmuring, to settle the wavering, to stay the wandering, and to strengthen the fainting: by J. Brinsley of Yarmouth.  
18. Comforts against the fear of death, wherein are discovered several evidences of the work of grace: by J. Collins of Norwich.  
19 jacob's seed, or the excellency of seeking God by prayer: by Jer. Burroughs.  
20. The sum of practical Divinity, or the grounds of Religion in a Catechistical way: by Mr. Christopher Love, late Minister of the Gospel; an useful piece.  
21. Heaven and earth shaken, a Treatise showing how Kings and Princes, and all other Governments, are turned and changed: by J. Davis Minister in Dover; admirably useful and seriously to be considered in these times.  
22. The treasure of the soul, wherein we are taught by dying to sin to attain to the perfect love of God.  
23. A Treatise of Contentation, fit for these sad and troublesome times: by J. Hall Bishop of Norwich, where all may receive full satisfaction.  
24. Select Thoughts, or choice helps for a pious spirit beholding the exeellency of her Lord Jesus: by J. Hall Bishop of Norwich.  
25. The holy Order or Fraternity of Mourners in Zion; to which is added, Songs in the Night, or cheerfulness under afflictions: by J. Hall Bishop of Norwich.  
26. The Celestial Lamp, enlightening every distressed soul from the depth of everlasting darkness: by T. Fetiplace.  
27. The Moderate Baptist in two parts, showing the Scripture-way for the administering of the Sacrament of Baptism, discovering the old error of Original sin in Babes: by W. Brittin.  
28. Dr. Martin Luther's Treatise of Liberty of Christians; an useful Treatise for the stating Controversies so much disputed in these times about this great point.  
29. The Key of Knowledge, a little Book by way of Questions and Answers intended for the use of all degrees of Christians, especailly for the Saints of Religious families: by old Mr. John Jackson that famous Divine.  
30. The true Evangelicall Temper, a Treatise modestly and soberly fitted to the present grand concernments of the State and Church: by old Mr. John Jackson.  
31. The Book of conscience opened and read, by the same Author.  
32. The so much desired and Learned Commentary on the whole 15. Psalms, by that Reverend and Eminent Divine Mr. Christopher Cartwright Minister of the Gospel in York, to which is affixed a brief account of the Author's Life and Work: by R. Bolton: with Mr. Edw. Leigh's Epistle annexed in commendation of the work.  
33. The Judges Charge, delivered in a Sermon before Mr. Justice Hall and Sergeant Crook Judges of Assize, at St. Mary Overeys in Southwark: by R. Parr, M. A. Pastor of Camberwell, in the County of Surry. A Sermon worthy perusal of all such persons as endeavour to be honest and just practitioners in the Law.  
34. The Saint's Tombstone, being the Life of that Virtuous Gentlewoman Mrs. Dorothy Shaw, late Wife of Mr. John Shaw Minister of the Gospel at Kingston upon Hull.  
35. Gospel-Revelation in three Treatises, viz. 1. The Nature of God: 2. The Excellency of Christ: 3. The Excellency of man's Immortal soul: by Jerem. Burroughs.  
36. The Saint's happiness, together with the several steps leading thereunto, in 41. Lectures on the fifth of Matthew, called the Beatitudes of Christ: by Jerem. Burroughs; being the last Sermons he ever preached; both put forth by the same testimony that published his former works.   

Admirable and Learned Treatises of Occult Sciences in Philosophy, Magic, Astrology, Geomancy, Chemistry, Physiognomy and Chiromancy.  
37. Magic and Astrology vindicated: by H. Warren.  
38. Lux veritatis, Judicial Astrology vindicated, and Demonology confuted: by W. Ramsey, Gent.  
39 An Introduction to the Teutonick Philosophy, being a determination of the Original of the soul: by C. Hotham Fellow of Peter-house in Cambridge.  
40. Cornelius Agrippa his fourth Book of Occult Philosophy, or Geomancy; Magical Elements of Peter de Abano, the nature of spirits, made English by R. Turner.  
41. Paracelsus Occult Philosophy, of the mysteries of Nature, and his secret Alchemy.  
42. An Astrological Discourse, with Mathematical Demonstrations; proving the influence of the Planets and fixed Stars upon Elementary Bodies; by Sir Christ. Heydon, Knight.  
43. Merlinus Anglicus Junior, The English Merlin revived, or a Pdiction upon the affairs of Christendom, for the year 1644. by W. Lilly.  
44. England's Prophetical Merlin, foretelling to all Nations of Europe, till 1663. the Actions depending upon the Influences of the Conjunction of Saturn and Jupitur, 1642. by W. Lilly.  
45. The Starry messenger, or an interpretation of that strange appearance of three Suns seen in London 19 of Novem. 1644. being the birth of K. Charles: by W. Lilly.  
46. The World's Catastrophe, or Europe's many mutations, until 1666. by W. Lilly.  
47. An Astrological prediction of the Occurences in England, part in the years 1648. 1649. 1650. by W. Lilly.  
48. Monarchy or no Monarchy in England, the prophecies of the White King, Grebner his prohesies concerning Charles Son of Charles his Greatness, illustrated with several Hieroglyphics: by W. Lilly.  
49. Annus Tenebrosus, or the dark year; or Astrological Judgements upon two Lunary Eclipses, and one admirable Eclipse of the Sun in England, 1652. by W. Lilly.  
50. An easy and familiar way whereby to judge the effects depending on Eclipses: by W. Lilly.  
51. Supernatural sights and apparitions seen in London, June 30. 1644. by W. Lilly; as also all his Works in one Volume.  
52. Catastrophe Magnatum, an Ephemerideses for the year 1652. by N. Gulpeper.  
53. Teratologia, or a discovery of God's Wonders, manifested by bloody Rain and Waters: by I. S.  
54. Chiromancy, or the art of divining by the Lines engraven in the hand of man by dame Nature, in 198 Genitures; with a learned Discourse of the soul of the World: by G. Wharton, Esq  
55. The admired piece of Physiognomy, and Chyromancy, Metoposcopy, the symmetrical proportions and signal moles of the body, the Interpretation of Dreamest to which is added the art of Memory illustrated with Figures: by R. Sanders, Folio.  
56. The no less exquisite than admirable Work, Theatrum Chemmicum Britannicum, containing several Poetical pieces of our famous English Philosophers, who have written Hermetick mysteries in their own ancient Language; faithfully collected in one Volume, with Annotations thereon: by the indefatigable industry of Elias Ashmole Esq illustrated with Figures.  
57 The way to Bliss, in three Books; a very learned Treatise of the Philosopher's Stone, made public by Elias Ashmole Esquire.   

Excellent Treatises in the Mathmeaticks, Geometry, of Arithmetic, Surveying, and other Arts or Mechanics.  
58. The incomparable Treatise of Tactometria, seu Tetagmenometria, or the Geometry of Regulars, practically proposed after a new and most expedious manner, together with the Natural or Vulgar, by way of mensural comparison, and in the Solids, not only in respect of magnitude or dimension, but also of gravity or ponderosity, according to any metal assigned; together with useful experiments of measures and weights, observations on Gauging, useful for those that are practised in the art Metrical: by T. Wybard.  
59 Tectonicon, showing the exact measuring of all manner of Lands, Squares, Timber, Stones, Steeples, Pillars, Globes; as also the making and use of the Carpenter's Rule etc. fit to be known by all Survyeors, Land-meters, Joiner's, Carpenters and Masons: by D. Diggs.  
60. The unparallelled work for ease and expedition, entitled, The exact Surveyor, or the whole art of Surveying of Land, showing how to plot all manner of grounds, whether small Enclosures, Champain, Plain, Wood-lands or Mountains, by the plain Table; as also how to find the Area, or content of any Land, to protect, reduce, or divide the same; as also to take the plot or chart, to make a Map of any Manor, whether according to Rathburae, or any other eminent Surveyors method; a book excellently useful for those that sell, purchase, or are otherwise employed about Buildings: by J. Eyre.  
61. The golden Treatise of Arithmetic, natural and artificial, or Decimals, the Theory and Practice united in a sympathetical proportion betwixt Lines and Numbers, in their Quantities and Qualities: as in respect of form, figure, magnitude and affection, demonstrated by Geometry, illustrated by Calculations, and confirmed with variety of Examples in every species: made compendious and easy for Merchants, Citizens, Seam●n, Accomptants, etc. by Thomas Wilsford, Corrector of the last Edition of Record.  
62. Semigraphy or the art of Short-writing, as it hath been proved by many hundreds in the city of London, and other places, by them practised and acknowledged to be the easiest, exactest and swiftest method; the meanest capacity by the help of this book with a few hours practice may attain to a perfection in this art: by J. Rich Author and Teacher thereof, dwelling in Swithins lane in London.  
63. Milk for Children, a plain and easy method teaching to read and write, useful for Schools and Families: by J. Thomas, D. D.  
64. The Painting of the Ancients, the History of the beginning, progress, and consummating of the practices of that noble art of Painting: by F. Junius.   

Excellent and approved Treatises in Physic, Chirurgery, and other more familiar Experiments in Cookery, Preserving, etc.  
65. Culpeper's Semiotica Uranica, his Astrological Judgement of Diseases from the decumbiture of the sick, much enlarged; the way and manner of finding out the cause, change and end of the Disease; also whether the sick be likely to live or die, and the time when recovery or death is to be expected, according to the judgement of Hypocrates and Hermes Trism●gistus; to which is added Mr. Culpepers' Censure of Urines.  
66. Culpepers' last Legacy left to his Wife for the public good, being the choicest and most profitable of those secrets in Physic and Chirurgery, which whilst he lived were locked up in his breast, and resolved never to be published till after his death.  
67. The York shire Spa, or the virtue and use of that water in curing of desperate Diseases, with directions and rules necessary to be considered by all that repair thither.  
68 The art of Simpling, an Introduction to the knowledge of gathering of Plants, wherein the definitions, divisions, places, descriptions, differences, names, virtues, times of gathering, temperatures of them, are compendiously discoursed of: also a discovery of the lesser World: by W. Coles.  
69. Adam in Eden, or Nature's Paradise: the History of Plants, Herbs, and Flowers, with their several original names, the places where they grow, their descriptions and kinds, their times of flourishing and decreasing; as also their several signatures, anatomical appropriations, and particular physical virtues, with necessary observations on the seasons of planting and gathering of our English plants. A work admirably useful for Apothecaries, Surgeons, and other ingenious persons, who may in this Herbal find comprised all the English physical simples, that Gerard or Parkinson in their two voluminous Herbals have discoursed of; even so as to be on emergent occasions their own Physicians, the ingredients being to be had in their own Fields and Gardens: published for the general good, by W. Coles M. D.  
70. The complete Midwives practise in the high and weighty concernments of the body of mankind: the second Edition corrected and enlarged, with a full supply of such most useful and admirable secrets which Mr. Nicholas Culpeper in his brief Treatise and other English Writers in the art of Midwifery, have hitherto wilfully passed by, kept close to themselves, or wholly omitted: by T. Chamberlain, M. P. illustrated with Copper figures.  
71. The Queen's Closet opened, incomparable secrets in Physic, chirurgery, preserving, candying, and cookery; as they were presented to the Queen by the most experienced persons of our times: many whereof were honoured with her own practice.  
72. William Clows his Chirurgical Observations for those that are burned with the flames of Gunpowder, as also for the curing of wounds and Lues Venerea.  
73. The work of that Famous Chirurgeon Mr. John Banister. concerning Tumours, Wounds, Ulcers, etc. being a store-house of all sorts of medicines belonging to the Surgeon's use.  
74 The expert Doctors Dispensatory, the whole art of physic restored to practice, with a survey of most Dispensatories extant; a work for the plainness and method not to be paralleled by any; with a Preface of Mr. Nich. Culpepers to the Reader in its commendation: by P. Morellis, Physician to the King of France.  
75. The perfect Cook, a right method in the art of Cookery, whether for Pastry or A la mode Kickshaws, with 55. ways of dressing Eggs: by M. M.   

Elegant Treatises in humanity, history, description of countries', Romances and Poetry.  
76. Time's Treasury or Academy, for the accomplishments of the English Gentry in argument▪ of Discourse, Habit, Fashion, Behaviour, etc. all summed up in characters of Honour: by R. Brathwait.  
77. Oedipus, or the Resolver of the secrets of Love and other natural problems, by way of Question and Answer.  
78. The admirable and most impartial History of New England, of the first plantation there in the year 1618. brought down to these times: all the material passages performed there, exactly related.  
79. America painted to the Life, the History of the Conquest, and first Original undertaking of the advancement of plantations in those parts, with an exact Map, by F. Gorges, Esq  
80. The tears of the Indians, the History of the most bloody and most cruel proceed of the Spaniards in the Islands of Hispaniola, Cuba, Jamtica, Mexico, Peru, and other places of the West-Indies; in which to the life are discovered the Tyrannies of the Spaniards, as also the justness of our War so successfully managed against them.  
81. The illustrious Shepherdess. The Imperious Brother, written originally in Spanish by that incomparable Wit, Don John Perez de montalban's, translated at the request of the marchioness of Dorchester, and the Countess of Strafford: by E. P.  
82. The History of the Golden Ass, as also the Love of Cupid and his Mistress Psyche: by L. Apulaus, translated into English.  
83. The Unfortunate Mother, a Tragedy, by T. N.  
84. The Rebellion, a Comedy, by T. R●●●●●●.  
85. The Tragedy of Mossali●a the insatiate Roman Empress: by N. Richard's.  
86. The Floating Island: a Tragi-comedy acted before the the King by the Students of Christ Church in Q●●●. by that Renowned Wit, W. Strode; the Songs were set by Master Henry Laws.  
87. Harvey's Divine Poems, the History of Baalam, of Jonah ' and of St. John the Evangelist.  
88 Fons Lachrymarum, or a Fountain of Tears, the Lamentations of the Prophet Jeremiah in Verse; with an Elegy on Sir Charles Lucas: by J. Quarles.  
89. Nocturnal Lucubrations, with other witty Epigrams and Epitaphs: by R. Chamberlain.  
90. The admirable in genius satire against Hyppocrites.  
91 Wit restored, in several select Poems, not formerly published by Sir John Menis and Mr. Smith, with others.  
92. Sportive Wit, and Muse's merriment, a new Spring of Drollery, Jovial Fancy, etc.   

Poetical with several other accurately ingenious Treatises, lately Printed.  
1. Wit's Interpreter, the English Parnassus; or a sure Guide to those admirable accomplishments that complete the English Gentry in the most acceptable Qualifications of discourse or writing. An art of Logic, accurate Compliments, Fancies, Devices, Experiments Poems, Poetical Fictions, and A la mode Letters: by J. C. The second Edition; to which is added these several Courtly games, viz. Ombre, Piquet, Chess, Gleek and Cribbage, etc.  
2. Wit and Drollery, with other jovial Poems, with new additions: by Sir J. M. M. L. M. S. W. D. The second Edition.  
3. The Conveyance of Light, or the complete Clerk and Scrivener's guide, being an exact draught of all precedents and assurances now in use, as they were penned by divers learned Judges, eminent Lawyers, and great Conveyancers, both ancient and modern; whereunto is added a Concordance from K. Richard the third to this present.  
4. Th●mis Au●●a, the Laws of the Fraternity of the Rosy Cross, in which the occult secrets of their Philosophical Notions are brought to light: written by Covat Mayerus, and now Englished by T. H.  
5. The Iron Rod; a prophetical Treatise.  
6. Medicina Magicatamin Physi●a, Magical but Natural Physic, containing the general cures of Infirmity and Disease's belonging to the bodies of m●n, as also to other animals and domestic creatures, by way of Transplantation, with a description of the most excellent Cordial out of Gold: by Sam. Boulton of Salop.  
7. J. Tredescant's Rarities, with the varieties of his Gardens published by himself.  
8. The proceed of the High Court of Justice against the late King Charles, with his speech upon the Scaffold, and other proceed, Jan. 30. 1648.  
9 Nature's secrets, or the admirable and wonderful History of the generation of Meteors, describing the temperatures of the Elements, the heights, magnitudes and influences of the Stars, the causes of Comets, Earthquakes, Deluges, Epidemical Diseases, and Prodigies of precedent times; with presages of the weather, and descriptions of the weatherglass: by T. Wilsford.  
10. The mysteries of Love and Eloquence, or the arts of Wooing and Complementing, as they are managed in the Spring-Garden, Hyde-park, the New-Exchange, and other eminent places: a work in which is drawn to the life the Deportments of the most accomplished persons; the mode of their Courtly entertainments, treatment of their Ladies at Balls, their accustomed sports, drolls and fancies, the witchcrafts of their persuasive language in their approaches, or other more secret dispatches, etc. by E. P.  
11. Helmont disguised, or the vulgar errors of impartial and unskilful practisers of Physic confuted, more especially as they concern the Cures of Fevers, the Stone, the Plague, and some other Diseases, by way of Dialogue, in which the chief Rarities of Physic are admirably discoursed: by J. T.  
12. The so well entertained work, the new World of English words, or a general Dictionary, containing the Terms, Etymologies, Definitions, and perfect Interpretations of the proper significations of hard English words, throughout the Arts and Sciences liberal or mechanic; as also other subjects that are useful or appertain to the Language of our Nation. A work very necessary for strangers as well as our own Countrymen, for all persons that would rightly understand what they discourse or read: collected and published by E. P. for the greater honour of those learned Gentlemen and Artists, that have been assistant in the most practical Sciences, their names are presented before the book.  
13. The modern Assurancer, the Clerk's Directory, containing the practic part of the Law, in the exact forms and draughts of all manner of Precedents for Bargains and Sales, Grants, Feoffments, Bonds, Bills, Conditions, Covenants, Jointures, Indentures, to lead the uses of Fines and Recoveries, with good Provisoes and Covenants to stand seized, Charter-parties for Ships, Leases, Releases, Surrenders, etc. and all other instruments and Assurances now in use, intended for all young Students and Practisers of the Law: by John Hern.   

Books very lately Printed.  
1. Moor's Arithmetic, the second Edition, much refined, and diligently cleared from the former mistakes of the press; a work containing the whole art of Arithmetic, as well in numbers as species, together with many additions by the Author, is come forth an Excellent piece.  
2. Likewise Exercitatio Eleiptica Nova, or a new mathematical Contemplation on the Oval Figure called the Eleipsis; together with the two first Books of Mydorgius his conics Analyzed and made so plain, that the Doctrine of Conical sections may be easily understood; a Work much desired and never before published in the English Tongue: by Ionas Moor, Surveyor General of the great Level of the Fens.  
3. Naps upon Parnassus, a sleepy muse nipped and pinched, though not awaked: such Voluntary and Jovial Copies of Verses, as were lately received from some of the Wits of the Universities in a Frolic; Dedicated to Gondiberts' Mistress, by Captain Jones and others. Whereunto is added, for Demonstration of the Author's Prosaic Excellencies, his Epistle to one of the Universities, with the Answer; together with two Satirical Characters of his own, of a Temporizer, and an Antiquary, with marginal notes by a Friend to the Reader.  
4. Culperers School of Physic, or the Experimental practice of the whole Art, so reduced either into Aphorisms, or choice and tried Receipts, that the freeborn Students of the three Kingdoms may in this method find perfect ways for the operation of such medicies', so Astrologically and Physically prescribed, as that they may themselves be competent Judges of the Cures of their patients: by N. C.  
5. Blagrav●'s admirable Ephemerideses for the years 1659. and 1660.  
6. J. Cleaveland Revived: Poems, Orations, Epistles, and other of his Genuine incomparable pieces: a second impression, with many additions.  
7. The Exquisite Letters of Mr. Robert 〈…〉 are admired Translator of the Volumes of the same Romance Cleopatra, for the perpetuating his memory, published by his dear Brother, Mr. A. L.  
8. England's Worthies, Select Lives of 47. most Eminent persons from Constantine the Great to the late times: by W. Winstanley, Gent.  
9 The Accomplished Cook, the mystery of the whole Art of Cookery, revealed in a more easy and perfect method then hath been published in any Language; expert and ready ways for the dressing of Flesh, Fowl and Fish, the raising of Pastes, the best directions for all manner of Kickshaws, and the most poignant Sauces, with the terms of carving and sewing: the Bills of Fare, and exact account of all dishes for the season, with other A la mode Curiosities, together with the lively Illustrations of such necessary figures as are referred to practice: approved by the many years experience, and careful industry of Robert May, in the time of his attendance on several persons of honour.  
10. The Seals of Commerce and Trade, the mystery revealed as to traffic with a Debtor and Creditor, for Merchant's Accounts, after the Italian way and easiest method; as also a Treatise of Architecture, and a computation as to all the charges of building: by T. Wilsford, Gent.  
11. Art's Masterpiece, or the beautifying part of physic; whereby all defects of Nature of both sexes are amended, age renewed, youth continued, and all imperfections fairly remedied: by B. T. Doctor of Physic, fitted for the Ladies.  
12. A Discourse concerning Liberty of Conscience, in which are contained proposals about what liberty in this kind is now politically expedient to be given, and several reasons to show how much the peace and welfare is concerned therein: by R. T.  
13. Christian Reformation, being an earnest suasion to the speedy practice of it: proposed to all, but especially designed for the serious consideration of my dear Kindred and Countrymen of the County of Cork in Ireland, and the people of Riegate and Camerwell in the County of Surrey: by Richard Parr, Doctor in Divinity: a practical piece.  
14. The Character of Spain, or Epitome of their Virtues and Vices.  
15. The Character of Italy, or the Italian anotomized by an English Chirurgeon.  
16. The Character of France, to which is added Gallus castratus, or an Answer to a Pamphlet called The Character of England, as also a fresh whip for the Monsieur, in answer to his Letter: the second Edition  
17. No Necessity of Reformation of the public Doctrine of the Church of England: by J. Pearson D. D.  
18. An Answer to Dr. Burges' his Word by way of Postscript, in vindication of No Necessity of Reformation of the public Doctrine of the Church of England: by J. Pearson, D. D.  
19 A Treatise of peace between the two visible divided parties, wherein is enquired, What peace is intended, who the parties that differ, wherein the difference consists, how they fell out, wherein they ought to agree, how they may be persuaded unto peace, by what means reconciliation may be made between them.  
20. Dr Daniel Featly revived, proving that the Protestant Church, and not the Catholic, is the only visible and true Church; in a Manual preserved from the hands of the Plunderers, with a succinct History of his life and death: published by John Featly, Chaplain to the Kings most excellent Majesty.  
21. Scotch Covenant condemned, being a full answer to Mr. Douglas his Sermon, preached at the King's Coronation in Scotland, wherein His Sacred Majesty is vindicated: by a Loyal and Orthodox hand.  
22. England's Triumph, a more exact History of his Majesty's Escape from the Battle of Worcester, with a Chronological discourse of his straits and dongerous adventures into France, and his removes from place to place till his happy return into England, with the most remarkable memorial at his Coronation, continued till this present November, 1661.  
23. Euclids Elements in 15. books in English, completed by Mr. Barrow of Cambridge.  
24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or God made Man. A Tract proving the Nativity of our Saviour to be on the 25. of December: by the learned J. Selden.  
25. An Elenchus of Opinions concerning the cure of the Small Pox and French Pest: by T. Whitaker Physician to His Majesty.  
26. England's Glory, an exact Catalogue of all the Nobility, viz the Lords of His Majesty's most honourable Privy Council, Dukes, Earls, Viscounts, Barons and Baronet's, and Knights of the Bath; as likewise of this Parliament, Bishops and Convocation, since His Majesty's most happy Restauration.  
27. The Royal Prerogative vindicated, in the converted Recusants convinced by Scripture-reasons, Fathers and Councils, that the Oath of Abjuration compared with those of Allegiance and Supremacy, containeth nothing but what may be taken by every pious Christian and lawful Subject: with divers other things annexed in relation to the King's Supremacy: by J. Cragg; a learned piece.  
28. Manual of Miscellaneous Meditations, Apothegms, Sentences, Observations, Characters and Essays, worthy the consideration of all: by R R.  
29. Christ● gracious intention for peace and mercy towards sinners, in a Sermon at S. Paul's before the Lord Mayor and Aldermen: by R. Parr, Minister at Camerwel in Surrey.   

Several Plays newly printed.  
1. Thrasian-wonder,  
2. Spanish Gipsy.  
3. Gammer Gurtous Needle.  
4. The merry Milkmaids. With very many other sorts.   

Books in the Press and now printing.  
1. Geometry demonstrated by lines and numbers, from thence Astronomy, Cosmography and Navigation proved and delineated by the Doctrine of plain and spherical Triangles: by Tho. Wilsford.  
2. The English Annals, from the Invasion made by Julius Caesar to these times: by T. Wilsford.  
3. The Fool transformed, a Comedy.  
4. The History of Lewis the eleventh King of France, a Tragicomedy.  
5. The chaste Woman against her will, a Comedy.  
6. The To●●h drawel, a Comedy.  
7. Honour in the end, a Comedy.  
8. Tell-tale, a Comedy  
9 The History of Dun Quixot; or the Knight of the ill-favoured face, a Comedy.  
10. The Spanish Captive, a Tragi-comedy.  
11. Sir Kenelm Digby and other persons of Honour, their rare incomparable secrets of Physic, Chirurgery, Cookery, Preserving, Conserving, Candying, distilling of Waters, extraction Oils, compounding of the costliest Perfumes, with other admirable Inventions and select Experiments, as they offered themselves to their observations, whether here or in foreign Countries.   

These Books newly printed.  
12. Historia plantarum, by Abrah. Crawley: an ingenious poem in Latin.  
13. Gregorus Horsty Operum mediocrum & institutiones medicas intres Tomus, Folio.  
14. A new English Grammar, prescribing certain rules for foreigners to learn English; as also a new method to learn the Spanish and Portugal Tongue, fitted for all that desire to know the Ling, by James Howell.  
15. The Works of that Reverend Prelate Joseph Hall, late Bishop of Norwich, collected into one Volume, being the third Tome, in Folio.  
16. That new and Famed Romance, entitled Pharamont the Great, composed by the same hand that wrote Cassandra and Cleopatra, now faithfully rendered into English, by a person of Honour, being latest; in Folio.   
FINIS.