A BRIEF apology FOR THE sequestered clergy. Wherein (among other things) this Case of Conscience is judiciously handled: Whether any Minister of the Church of England may (to avoid Sequestration) omit the public use of the liturgy, and submit to the Directory.  
In a Letter from a sequestered Divine, to Mr. Stephen Martial.  
Printed in the year 1649.   

In Nomine Crucifixi, secundum illud primae ad Corinth. cap. secundo, vers. secundo.  
Reverend Sir,  
THis address may seem very strange; and yet if you shall consider the occasion, it will appear that I could not prudently do other; for you being accounted a light in that very House in which I stand eclipsed, I could not imagine by any other mean then your splendour, how to obtain the dissipation of this Cloud.  
Sir, so it is, that that worshipful and worthy Knight Sir John Trevor is one to whom I owe very much, for it was his Letter and his influence that first guided and planted me to, and in the school of the Prophets; It was respect to him that gained me a tutor, and it is now my respect to him, which gains you this trouble.  
For, when about the beginning of Michaelmas term I was at London, meeting him in the Palace yard, I thanked him for a late courtesy; his reply was, I had disabled myself from the capacity of a courtesy; I took leave to answer, it was my conscience and the tenderness thereof that hath thus straightened me; He told me again in words (as I conceive) to these equivalent, that I was more biased by conceit, than conscience; and guided rather by will then Judgement.  
I have so little left, that I can demonstrate to the world I have not made gain my godliness; and I shall now desire to make it as evident unto you, that 'tis not fancy, but scruple, and scruple only, for which myself, and in me a wife and five children very deeply suffer; so that I here, with all respect implore your assistance, either to satisfy my weakness and set me right, or (which perchance may be the shorter work) be pleased to satisfy him whom I do so highly honour, that you conceive my grounds and reasons are such as may conclude me a Rational and conscientious, though weak Brother.  
The misdemeanours (for so they are called) for which my conviction (bearing date May 5. 1646.) testifieth, I am sequestered, they are these; 1. Adoration or worshipping God by Bowing of my body Eastward, or towards the Holy Table. 2. For the exterior acknowledgement of the deity of my Saviour, when summoned to it by his blessed name Jesus. 3. For deserting my cure two whole years. 4. For officiating by the Common Prayer Book, with refusal of the Directory: To which is added a general surmise of Malignancy against the Parliament.  
First as of least concernment, I shall give you this brief account of the third charge, to which I negatively answer: I never at all did desert my Cure. For, being, as Justinian, derelictum dicitur quod Dominus eâ mente abjecit, ut id in numero rerum suarum esse nolit, that only is deserted which is thrown off with a mind to be no more possessed: I cannot possibly be said to have deserted my Cure, when by Petition upon Petition, by Letter upon Letter, and all the ways I could imagine, I implored my quiet at home, or to have leave to know why; and our Committee never would, or did give way to either; so that what is here called desertion, is no more than what those words of Scripture will well warrant, when you are persecuted in one City, fly unto another.  
Secondly, Every absenting more than two years, in these days of trial, hath not been accounted sequestrable, and therefore under favour I suppose, though this by way of cumulation is put in, this is not the gravamen; for there is not in the conviction any charge for flying to, or being in any forbidden Quarters.  
Lastly, I was so far from deserting my Cure, that I kept at my proper cost (though sequestered) a Curate, all my absence; one who kept my people freer from distractions and aversions from the ways of the Church of England, then since they have been. But haec obiter. That which my conviction declares me to suffer for, it is a pretence of superstition, expressed by bowing to the East, to the Altar, and at the Name of Jesus. 2. For not laying aside and relinquishing the Liturgy.  
Now I beseech you with patience peruse this my defence, in which I shall endeavour to clear first my acts of commission from being superstitious, and then 2. give my reasons why I take it to be a sin of omission to renounce the Liturgy.  
First bowing to the East, and to the Altar, are not only false accusations, but false in such a degree, that (without my confession) are impossible to be proved; for being the intention only can specificate the term, it is not in the power of any man living, to say to what I bow, or to what I kneel; for I am confident yourself bends your knees toward many a thing, to which you abhor to do it.  
Bow at his footstool; that is, at the Ark and Mercy-seat, for 
Reformed Catholic 707.  there he hath made a promise of his presence, the words say not Bow to the Ark but to God at the Ark. Thus Mr. Perkins. And thus and no otherwise did your Christian Brother bow either toward the East or toward the Holy Table. Now as the Jews (in Mr. Perkins charitable Divinity) did not bow to the Ark, but to God at the Ark: Even so, when occasionally your Christian Brother bowed at the Holy Table, it was not to the Table, or to the Altar, but to his God he made his Adoration, and that for the same reason which M. Perkins useth; For there he hath made a promise of his presence. There hath he enabled us (vi promissi) to say, This is my Body, this is my Blood.  
Now that it is an act of superstition to worship God by bowing of the Body, is a scruple in which I cannot be satisfied: for 
pag. 855. ibid.  as Mr. Perkins, so think I— The worship of the Body is called Aderation, which stands in bowing of the knee, bending or prostrating of the body, the lifting up of the hands or eyes— A duty which the same reverend author proveth to be, as himself speaketh, altogether necessary, and that for three irrefragable reasons. 1. Because Love must not be conceived in the mind only, but also testified in the actions of the body. 2. Christ redeemed both, and therefore must be glorified with both. And lastly Christ being an Head to the whose man, for this cause not only soul but body also must stand in subjection to Christ. Many others might be added, but it seems to me vain to add a beam unto the sun. Now if to worship by bowing of the knee, prostrating the body, and lifting up of hands or eyes by a duty lawful, yea altogether necessary, no matter which way soever it be done, still it is as Mr. Perkins fully, an act not of Superstition, but Adoration. For as it was no superstition in the Jew to worship God by bowing before the Ark or Westward, so superstition it is not, to worship God by bowing before his Holy Table, that is in the phrase of antiquity, Eastward. As for bowing to the East or to the Altar, I am able to produce a Letter writ by me 5. or 6. years ago, ex Diametro against it, and am still ready to ratify that Doctrine.  
The second act of superstition, it is bowing at the Name of Jesus: and to clear that I shall thus argue. No act directly tending, and intended, for the Advance of the glory of Jesus, can be superstitious, but to bow at the Name of Jesus in the sense of the Church of England, is an act both tending and intended for the advance of his glory, and therefore cannot be superstitious. For the proof of the minor Proposition, I appeal to the 18. Canon of the Church of England where the end and intention of that gesture is clearly thus.  
When in time of Divine Service the Lord Jesus shall be mentioned, due and lowly reverence shall be done by all persons present, as it hath been accnstomed, testifying by these outward Ceremonies and gestures [observe what] their inward humility, Christian resolution and due acknowledgement, that the Lord Jesus Christ, the true and eternal Son of God, is the only Saviour of the world.  
Now upon this ground I thus argue; for as much as both words and gestures have their individuation and specification merely by use Law or custom, what this gesture of bowing at the Name of Jesus is to signify and import in the Church of England; this the Representative part thereof having clearly manifested, we are to take it in that sense and in that signification, in which and for which it cometh from them proposed and commended to us.  
For as in Languages we receive and use words, in and according to that power and meaning which the first authors and contrivers delivered them unto posterity; even so that I might ever avoid the being contentious, look what spiritual and internal duties my Mother the Church of England professed to express and signify by such and such exterior gestures, such I conceived they did import, and in such sense and signification I did use and communicate them unto others.  
Whereas then (as the Canon clearly) the due and lowly Reverence exacted at the Name of Jesus is only to testify our inward humility, Christian resolution, and due acknowledgement that the Lord Jesus Christ is the true and eternal Son of God. This being the known and declared end and meaning of this gesture; Bowing at the Name of Jesus can no more in my weak apprehension be accounted Superstition, than is inward humility, Christian resolution, or the due acknowledgement of the Lord Jesus Christ to be the true and eternal Son of God; for being Actus exterior & interior candem constituunt virtutem; being the outward expression and the inward meaning do make but one complete act; if the inward be virtuous the outward cannot be vicious; if the inward be religious the outward cannot be superstitious; so that since bowing at the Name of Jesus is by the Church and use of England determined to signify an expression of inward humility, Christian resolution, and a due acknowledgement of the Deity of the Son of God; I cannot yet imagine how, to him who so understandeth and so useth it, bowing at the Name of Jesus can be counted superstitious.  
Nor doth only the Canon of the Church of England, but even the Canon of holy Scripture warrant me sufficiently that superstitious it cannot be; for Dato sed non concesso, suppose it no duty of that known Text, yet there is congruity enough to avoid the Superstition of it; for if by those knees the Apostle meaneth the spiritual and inward knees of the heart, then, as he, without thought of Superstition expressed that inward duty by bodily incurvation; why may not I or any other (by his example) express my inward profession of the Deity, as he, by a corporall'expression, by bowing at his Name? But my intention is not to write a volume, or indeed to say aught more than may conclude my design mentioned, to prove that I have not been, nor yet am scrupulous without cause, nor a sufferer without reason.  
Now my first scruple is, whether a Minister may with a good conscience renounce or leave off any act, Rite, or gesture, under the brand and notion of superstitious, which he believes is not so?  
I dare not do it for these reasons:  
1. I should belie mine own soul, in calling good evil, and evil good.  
2. I should confirm a scandal laid upon many godly Orthodox Divines, that they in thus doing have been superstitious.  
3. I should do an irreparable violation to those holy gestures which I do verily believe are advancers of God's glory.  
4. I dare not omit that as superstitious which I believe not to be so, for fear in so doing, to this undetermined notion, I might add such latitude, that under the colour of Superstition, even Religion itself may be violated. In a word for my particular, whether I look upon adoration in abstracto, as the mere expression of that subjection and distance which dust and ashes oweth to his maker, or whether I look upon it in concreto, as joined with some other duty, as saying our prayers, receiving the Sacrament or profession of our saviour's Deity; in neither respect (it seemeth to me) more guilty of Superstition or troubling the waters, than was the Lamb in the fable when the Wolf charged him: so that if by some greater light, or latitude of understanding, your clearer judgement shall discern otherwise, I shall with all respect and thanks yield up my soul to further illumination, which till it shall please God to give me, I dare not in cool blood call an honest woman whore; or what I conceive religious superstitious, for more than yet I am, or hope for to be worth. And this may suffice for the first scruple, viz. That my judgement concluding otherwise, I dare not acknowledge or relinquish Adoration under the notion of superstitious innovation.  
The second thing I have to do, is to give my reasons, wherefore I conceived it a sin of omission to lay aside, much more to renounce the liturgy, and that I may do it methodically,  
First, I shall give my reasons why I dare not countenance the worshipping of God without a form; secondly, why I dare not in specie omit this form.  
First, I dare not countenance the worshipping of God without a form; for being the Scripture chargeth not only to hold the faith, but to hold fast the very form of sound words, I conceive set form of prayer a necessary expedient to this end; for being experience both ancient and modern hath taught us this sad truth, that Errors, Heresies, and Innovations in Doctrine are instilled and infused by the conceived prayers of such who are either Authors or abettors of such opinions, therefore (and especially in these times) I dare not but endeavour a set form. A set form seeming now as necessary as an antidote in time of pestilence.  
Secondly, to worship without a prepared and set form (it seems to me) to serve the living God with less care than Pagans did their idols. For witness Plato, a Law there was whatever 
lib. 7. de leg.  Prayers or hymns the Poets composed to the gods, they should first show them their Priests. And Alexander ab Alexandro testifieth 
lib. 4. c. 17.  the Gentiles read their prayers out of a book before their sacrifice, and that for this reason, Ne quid preposterè dicatur, &c. Or for fear some thing rashly or preposterously might pass the lips, as if stolen from that of Solomon, be not rash with thy mouth, and 
5. Eccles.  let not thine heart be hasty, an argument to me, that even an heart may be over hasty, and therefore my weakness desires a set form.  
Thirdly, the serving and worshipping God by a set form seems to be approved by God in all ages, before the Law, under the Law, under the gospel. Before the Law we read thus, Then began men to call upon the name of the Lord, Eo tempore ritus certos 
4. Gen. 26. Ioan. Dr●sius in difficilioribus Geneseôs.  colendi Deum institutos fuisse quos observarent filii Dei. From that time forward say Expositors, certain rites or set forms were taken up for the public worship of God, yea forsitan propter idblatriam insurgentem, perchance for the prevention of encroaching of Idolatry, saith a learned Neoterick: therefore was Enoch 
Barradius, Tom. 4. l. 10. c. 12.  sedulous to prescribe and deliver a set form. But whether Enoch were or no, sure we are, God Almighty under under the Law, to prevent Idolatry had his set Rites; and in particular to the point in hand, a prescribed and set form of prayer, — on this 
6. Numb. 23.  wise shall ye bless the children of Israel, saying, (as it followeth) The Lord bless thee and keep thee, &c.  
Under the gospel both S. John the forerunner, and our blessed Lord and Master, for substance, both we know taught to pray; and it is strange teaching without a form; as the corner and first stone in the building the Lord left us a prayer, and this prayer proved the basis and fundamental of all future Liturgies: This through the devotion and piety of the Church increased and grew into a form, and in this I suppose M. Beza may be my advocate, who tells me, and all the world, Quae ad ordinem spectant ut precum formulae disposuit Apostolus, those things which appertain to 
In 1 Cor. 11 ver. ultim.  order as do forms of prayer, the Apostle himself appointed and disposed, so that set forms in the judgement of M. Beza are apostolical, the English Translation reads it thus, such things as appertain to order, and form of prayers, and other such like the Apostle took order for, in the congregation according to the consideration of times, places, persons, 1 Cor 11. 39  
Fourthly, the want of set form prevents that which I am bound for to endeavour, the conversion and communion of the adverse party; for either I must persuade them to worship God according to my discretion, and relie-upon the implicit faith of my prudence, or else I must produce a form in which I desire their communion, and to which I must endeavour their conversion. Now I believe all those who renounoe an implicit faith in the whole Church, or in the Representative of it, all such (I say) at least will abhor so far to resign themselves unto a private Minister, as to worship God all days of their lives, according to his mutable dictate. I am sure the Papists will say this is worse than what we call Popish servitude, for they are bound only to believe and serve God as the Church orders: but where all is left to the will of the Minister, people are bound to worship and serve God as his private spirit leads them, and I wish I could not feelingly say (even from follies vented in my own Pulpit) what an Ignis fatuus that is.  
Lastly, to avoid prolixity, for my own particular, should I renounce a set form, I must needs profess myself guilty either of Superstitious Innovation, or (which in materia Religionis is bad enough) popular insinuation.  
First, that to worship God without a form is Innovation, this the whole Christian world will attest unto me, the Eastern and Western Churches, Wittinberg where Luther, Geneva where Calvin, Scotland where Knox flourished; and to innovate and act against a Catholic custom of Christendom, of the whole Christian world, may breed a scruple in a wise, much more in a weak Christian.  
Secondly, as Innovation, so it would seem to me unavoidable superstition, and that whether superstition be positively or negatively considered? for superstition being positively considered, being the issue of misgrounded zeal, this superstition is active in the production of superstitious performances, whereof this is one, to conceive that God will be pleased with no prayer from me, unless of my own conception, nor no devotion unless it be of our own invention; this I say is the superstitious issue of a misguided zeal. Again, as misguided zeal is the mother of superstitious performances, even so ignorant fear is the motive and cause of superstitious forbearances, as when one vainly fears, and in that fear refrains such an act, as displeasing, which indeed is rather pleasing to Almighty God, touch not, taste not, handle not, these are negative superstitions, issues of ignorant fear: And so far as I can conceive, scrupulously to reject or lay aside set forms, as superstitious, is out of ignorant fear really and actually to commit (pardon the phrase) a negative superstition.  
3. Again, should I not superstitiously (which as drawing nigher Religion is more honest of the two) say aside a set form, I cannot imagine any other principle but popular insinuation to move me to it, and to make that a motive in Religion scarce appears to me religious. Omnia ponenda post Religionem nostra Civitas duxit. If the Pagan had so much Divinity, as to say, it was a Law in their City, that 
Val. Max. lib. 1. cap. de Religio.  all things whatsoever must give way unto Religion, certainly it behooves me, who am a Christian in matter and point of Religion, to look upon nothing through a carnal or secular perspective. Now to me (and with me runs the whole current of Antiquity) set forms of Prayer and Worship, they are the most religious and assured means either to preserve or advance Religion. The scruple than is, whether any of my judgement and persuasion may for any popular or secular end in the world (and for that end merely) lay aside a better, and assume in God's Worship a worse way? whether this be not having a male in my flock, to offer unto God a female, judge you.  
That blessed speech of Sir Benj. Ruddierd to M. Pym, he that thinks 
Printed 1628.  to save any thing by his Religion but his soul, will be a terrible loser in the end; it is worthy to be written in letters of gold, yea worthy to be engraven in the heart of every Parliament-man that sits; it is indeed a saying that hath so far prevailed on me, that I begin extremely to question the truth of that vulgar opinion, that the Worship and Government of the Church of Christ are so left as to be accommodated to the proportionable exigences of States and kingdoms: For my particular I conceive the glory of God attended, municipal laws ought rather to stoop than they to strain; for Religion is so tender a Virgin, that she may not admit the least prostitution, and I am sure a conscientious breast feareth to pumple her very ornaments.  
Whereas then to worship God without a set form seems to me destructive of the form of sound words, which charily must be preserved, a Worship more careless than what Pagans used, an Innovation which takes away the very ground and basis of conversion and communion with an adverse party; whereas it would be in me either superstition or popularity to desert a set form; I must crave leave to follow these Dictates, till I have better premises given me, from which I may conclude otherwise. And so I shall desire your patience to accompany me to my last endeavour, which is to show, that I cannot with a good conscience renounce, or as yet lay aside this our individual liturgy, and that for these reasons:  
1. It maketh our Religion to be ill spoken of by the greatest part of Christendom, and so preventeth the conversion of Papists, who accuse us of unsettledness and changes; yea, it furnisheth them, with an unanswerable exception, viz. That we have these many years convicted, punished, and imprisoned them for what ourselves now so far distaste, that at Sessions we give a charge against it, traduce it under the brand of the old Mumpsimus, and indite it, and punish one another for it; this I profess my weakness cannot satisfy.  
2. If better it were a millstone were hanged about my neck, then that I should be a scandal to my weak brother, the omission of the liturgy, being at this time a scandal not only to the weak, but to the strong, being the cries and tears of both require it, how should I dare to look my God in the face when I shall wilfully become scandalous both to the learned and unlearned, both to the strong and to the weak Christian? yea, of this sad experience hath made me very confident, such a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, such a stumbling block as is this, the suppression of the liturgy was never since Queen Mary's days amongst us; for the want of this hath hindered thousands from their accustomed piety and devotion, the weak, because they have no other; the strong, because they have no better way, and whatever prevents piety cannot but be rather scandalum datum, then acceptum, a real and true scandal, so that till a better form be actually established in lieu of this, my conscience tells me I may not leave it.  
3. What by oath and subscription I am bound unto, that without relaxation from the same authority to whom I swore, and before whom I subscribed, I may not relinquish. But I have sworn to my Dioecesan, and subscribed to maintain the service of God, not only in genere, but in specie, according to the particular form and way of the Church of England. And therefore to say no more, as an honest man I am bound to make that good which I have sworn, subscribed, and negatively promised to maintain.  
4. It is against my Oath of Supremacy to acknowledge a power ecclesiastical Independent upon the only Supreme, and this cannot (in my apprehension) be avoided, if the King forbidding I receive the Directory, and the King commanding to use it, I reject the liturgy.  
5. Beneficium supponit Officium. The duty which every parochial Minister is bound unto, is a daily recital of his Office; for being Parishes are of human institution, founded and endowed by the piety and liberality of devout Patrons, look what they conditioned for, (so far as just and pious) that I conceive I am bound unto. Forasmuch then as in the Church of England, prayer, daily prayer, yea (and ever since the Reformation) this very form of prayer is the condition of our admittance, though preaching be multiplied, I cannot conscionably omit that, without which, yea, and for which I had institution and induction to my living; so that in my weak judgement it is a very considerable scruple,— whether what is given for a public and daily duty, may conscionably be taken by him who doth it but once a week, much less by him who doth it not at all?  
Lastly, it is very considerable to me, whether those words in my Protestation (The true reformed Protestant Religion expressed in the Doctrine of the Church of England, against all Popery and Popish Innovations) do not bind me, so far as lawfully I may with life, power, and estate, to maintain either this, or some other setforme, and that for these reasons:  
First, This word or Notion, Religion, necessarily includes all the actual muniments thereof, be it what religion it may be, for if as Austin out of Cicero, Religio est virtus quae superioris cujusdam naturae, quam divinam 
lib. 83. quaest. 31. I●stit. l 4. c. 14. p. 19  vocant, cul●ū ceremoniámque adfert, Religion be a virtue which obligeth, as well to Ceremony, as to worship. And if as M. Calvin, in professione religionis homines non posse ceremoniis carere, Men cannot profess Religion without Ceremony, be it what Religion it may be: Then (so far as my capacity reacheth) I cannot vow, promise and profess, to maintain and defend a Religion, but under this Notion and term Religion, I bind myself to defend and maintain what ever congruously is requisite in the defence, and support of it: for as he that is bound to maintain a house, must preserve the thatch as well as the grunsel: and as he who is bound to maintain a close, must have a care of the hedge (though it be but a dead one) as well as the crop; even so, when I did promise, vow, and protest to defend and maintain the true Religion, in which I was baptised and bred, I know not how I could hope to make good this, unless the necessary muniments, whereof the liturgy is a main one, were preserved in it: And that in this I was not singular, I may appeal unto a Vote afterward annexed to the Protestation, in which it is declared, that several persons had raised the same doubt, an argument that the deduction was very obvious, and very natural. Now forasmuch as I had vowed before I saw the limitation, after the Vow I durst not inquire; a Vow and an Oath (as I conceive) in this dissenting, an Oath it must be taken in the sense of the giver; a Vow because voluntary, in the sense of the taker only: so I took it, and the obligation is still upon me.  
Secondly, whereas Religion in the Protestation hath this restrictive difference, Reformed; and not only so, but so Reformed, as in the Church of England against all Popary, and Popish Innovations; I cannot see how I could protest to maintain a Religion so reformed, but that I must necessarily imply that service which the first Reformers, and all succeeding Parliaments have made the characteristical note, and formal difference betwixt us and them; and this (we all know) hath been the liturgy; for from his denying Communion in this, the Papist was called Recusant, and by his joining with us in this, he was said and held as reconciled to our Church.  
Thirdly, in case the Protestation had run thus; I promise, vow, and protest to maintain the true Religion established in the Church of Rome against (as they call them) heretical innovations; would any man believe the missal were here excluded, which is the very formality of their professions? Or in case it had run thus, I promise, vow, and protest to maintain that Reformed Religion, whose character and distinctive formality is the Directory, would any doubt I vowed to maintain the Directory? and can I hope to perform my Vow, can I hope to maintain the Religion of the Church of England, and lay aside that which is the practical character of my profession?  
Fourthly, if this notion Reformed Religion in the Church of England includes not liturgy, than they are not sufferers for the true reformed Religion of England, who suffer merely for the liturgy, but they who so suffer, cannot imagine else what they suffer for.  
Fifthly, it is very probable to me, the compilers and chief managers of this Protestation, by Religion mainly meant the form of God's Worship, for in the first 19 humble Propositions, the eighth runs thus: That your Majesty will be pleased to consent that such a Reformation be made of the Church-Government and liturgy, as both Houses of Parliament shall advise.— To the people in the same year the Lords and Commons declare thus, April 9 1642. they intend a due and necessary Reformation of the Government and liturgy of the Church. A plain and evident demonstration to my capacity, that both Lords and Commons did then declare, this notion or term Religion, it includes both Church-Government, and liturgy, otherwise what ever is of late attempted or done concerning these, cannot be said to be a religious, but a politic Reformation.  
Lastly, how could I promise, vow, and protest to defend and maintain a Religion which is said to be true, and actually reformed, unless there be some form actually in being, which my judgement and my conscience must look upon; for to swear the maintenance of a Religion, or Worship, or Discipline not fixed, and digested into a form, seems to me like that formidable et caetera, to swear and vow to maintain I know not what; and upon this ground thousands there are who have stumbled at the very threshold of the Covenant, not daring to swear to defend a Reformation where they cannot come to see the form.  
Whereas then beside Statute-subscription, and those many obligations contracted under Episcopacy, I conceive even by the Protestation, and from the very sense of the House that made it, liturgy is a very considerable ingredient in the compound of Religion, and this present liturgy in this the reformed Religion of the Church of England: As then in music, though there are many rare and exquisite voluntaries, yet solemn and set music is not therefore to be rejected, even so though there are, and may be in the Church of England such who can express as readily as conceive, and conceive as devoutly as can be imagined, yet for all that, this is no Supersedeas or bar against studied, penned, and set forms of prayer; and more than this, as I read, was heard, and ordered to be printed by the honourable House of Commons in a Sermon called, Babylon's downfall, in these words,— Cursed shall he be that removeth the ancient landmark, &c. what is the ancient landmark of England, but our laws and Religion? (which contains as well facienda as credenda, and hath as well the liturgy as the Articles and Homilies for her Boundaries) and therefore if any man shall remove this landmark, cursed shall he be of the Lord, and let all the people say, Amen. Certainly they who said Amen to this imprecation, and those who ordered there should be an impression of it, they were then no visible enemies to liturgy, no not this liturgy. All then that I shall now trouble you withal, shall be a slight proposal of this one Scruple.  
Whether a Minister is not as much bound to suffer in defence of the spiritual Muniments of Religion, as any Subject for the temporal Muniments and privileges of State or kingdom?  
For Christian Religion, or the Muniments thereof, I am apt to think with Tertullian, the Sword is no good advocate, Lex nova non se vindicat ultore gladio, the foolishness of preaching, not the arm of flesh, 
As Grotius citys him de Iure belli.  must and did establish these: And therefore I propose the scruple only in point of suffering; for if we look unto the author and finisher of our faith, I conceive with S. Peter, that by his example we are called upon to suffer, and in this case to suffer only.  
Now in these times of loss and suffering, I have oft considered with myself for what, either as Subject, or as Christian, especially as a Christian Minister I stand bound to suffer.  
Now whilst I look upon myself as a subject having nothing at all before me but some secular or temporal advantage: my next consideration is, what secular or temporal commodity is dearest to me; for I suppose no man will lose gold to save chaff, nor expose his darling to preserve his vassal. Now forasmuch as all temporal or secular goods are reducible to these three heads, jucundum, utile, honestum, either pleasant, profitable or honest; that which of these three is dearest, that which of these is absolutely the best, that (I conceive, though I suffer the loss of the other two) I am bound to preserve.  
Job 2. Skin for skin, and all that a man hath will he give for his life: though the devil spoke it, both God and man approve it. Skin for skin, whatever is pleasant, or whatever is profitable, a man will rather suffer in, then in his life; for of all things, pleasant or profitable, life is the dearest. Now albeit among things pleasant or profitable, life is the jewel; yet bonum honestum, that good which doth consist in honour or honesty, this, it is oft even dearer than life itself: so that for defence of reputation & a good name, for the advance & benefit of posterity, for the vindication of a friend, for the preservation of a trust; for these and such like, there is many an one who will dare to die: but merely for what is pleasant, or what is profitable, I think no man living: So that indeed 'tis only bonum bonestum, it is only for what is honest, or what is honourable, a man as a man, a man as rational, is bound to suffer.  
Now if it be so, that honour and honesty hath so strong an influence upon a reasonable soul, that Reason will persuade even the natural man to prefer honour and honesty before life; if property, liberty, and the laws of the Land are so dear to Subjects, that even▪ for them, thousands have laid down their lives; my great and grand scruple is, whether bonum religiosum, whether a religious good, whether that which I verily believe tends to the good of Religion, ought not to me, a Christian, and a Minister, to be full as dear as any bonum honestum, as any honest or mere secular good to me, or any subject in the world: And (I profess to you upon the faith of a Christian) be it sound, or be it weak, this is the principal ground and motive of all my losses, and to support me I have these reasons.  
1. Corinth. 9 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? Between spiritual and carnal things the Apostle seems to make so despicable a difference, that the one is not to be compared with the other: carnal things, secular and worldly interests they are not considerable, if compared with things spiritual. A clear argument to me, that no spiritual, or religious performance ought to give way to any carnal end. And such I conceive are all the muniments of Christian Religion, such in particular a blameless liturgy.  
Secondly, it is a rule amongst Casuists, that man that suffers either for doing this, or for bearing that in relation unto Christ and his glory, that person is a sufferer in the cause of Christ; as he that will not lie upon this ground, because dishonourable to the Christian profession; if he should be persecuted, because he will not lie; such an one though not in materia fidei, yet because his restraint is for Christ and his glory, he were persecuted for Christ his sake.  
Whereas then in my poor judgement I am convinced there is no means generally more expedient for the advance of the glory of Christ and the preservation of the faith, than a well composed and set form of liturgy; what ever I shall suffer for not rejecting this, I shall confidently lay upon the score of my Saviour: for as much as I therefore only by suffering endeavour the defence of of this, because I do verily believe, Liturgy is the advance of his glory: So that if a temporal good (whose reward and encouragement cannot be but temporal) can move a man to suffer; much more a spiritual, whose reward (through the mercy of a gracious accepter) may prove eternal. For he who will not see a cup of cold water given for his sake lost: neither will he forget the least of sufferings which relate to his glory.  
Thirdly, In suffering for spiritual muniments, and for that only which relates to Christ only, and his glory, there is no interest but God almighty's considered or concerned; But in suffering for temporal, though public good, we have private ends and personal advantages of our own; so that it must be much more acceptable to God Almighty to suffer for spiritual, that is his interest, then for secular, that is our own.  
Fourthly, If that Citizen be held an unworthy Member, who will not spend his purse and pains for the privilege of his Corporation: and if that country-clown be held no good townsman, who will not stiffly maintain the Modus Decimandi, The custom of h●s town; certainly than that Minister hath a very low and poor estimate of that Liturgy which he subscribed unto, a very unworthy esteem of the Catholic custom of the reformed Church of Christ, that will without suffering betray his trust; making less account of what Martyrs sealed with their blood, then will a Citizen or a Countryman of a trifling privilege or custom.  
Fifthly, Considering and inquiring after the elder times, when such was the purity of intention, that nothing but Christ's glory was attended; I cannot find that any thing in Religion was moulded unto State ends.  
Si ecclesiasticum negotium sit, nullam Communionem habento civiles Magistratus cum câ disceptatione, sed Religiosissimi Episcopi secundum sacros canon's negotio fine imponuntom, in Authentica Con. 123.  
Not to the civil Magistrate, but to the Religious Bishops, Justinian (no less than an Emperor) attributes and decrees the decision and determination of ecclesiastical affairs; and certainly if there be any ecclesiastical Government, as the Law speaks — Cui jurisdictio data est, ea quoque concessa esse intelliguntur sine quibus jurisdictio expleri non potuit.— To whom jurisdiction is committed all that must be granted without which he cannot exercise jurisdiction; and that must needs be a directive and a coactive power.  
Now impossible (it seems to me) that those who have, (be they Prelates, be they Presbyters, or be they of what name or title soever, our next new light shall call them) I say it seems to me impossible, that those who have this spiritual power should ever discharge their trust, unless they resolve to suffer, and to suffer precisely, for the muniments and defence of the Church of Christ, and the power of him committed to them; for the impartial and thorough executing of this charge, cannot but displease great ones: and flesh and blood is a bitter adversary; so that indeed it will evidently appear, the decay of Discipline, Liturgy and all the muniments of the Church, they have therefore suffered because those who should have suffered for them, would not. And I beseech God this sin be not laid to our charge; for my own particular, I beseech God give me grace to say heartily as did some of the Martyrs, though I cannot dispute, I can suffer for him.  
Sixthly, For me to omit any act, gesture or form of worship, which I believe or feel to be an advance to piety, merely from secular or private interest, this in my judgement is to prefer a carnal thing before a spiritual, & to endeavour rather to please man then my God. And indeed I could here with a great deal of truth and sadness relate unto you, the serious and sharp complaints of such Ministers, who profess their souls long after the Liturgy, grieved at heart, and (as they pretend) troubled at soul, because they dare not use what they conceive much the better way. A lamentable condition is the Church in, when Ministers worship God with reluctancy, and only to save their stakes, comply and do as the State would have them.  
Lastly, Forasmuch as the muniments of Religion are preservers of the dearest thing imaginable, God's glory, and our soul's welfare, I do not know what I should suffer in defence of, if not of these.  
I lately reading (as it fell proper to the day) the fifth of Esay, when I came to those dreadful words — I will take away thy hedge, and it shall be eaten up, break down the wall, and it shall be trodden down, it made my heart even ache, to think how applicable this methodical destruction is to our ungrateful vineyard. I will take away the hedge, I will break down the wall. Take the hedge and the wall away cut up the fence, and the vineyard will soon be wast; The Government, the Discipline, the Liturgy which as a hedge or a wall ever since our reformation preserved the Vineyard; since I see it hath pleased God to suffer this hedge and the wall to be trodden down, I can but fear confusion and desolation to be the sequest. For since the worldly wiseman verily believes, where the fence is wanting, spoil and wast inevitably followeth; and therefore his main care is to tend it: Even so where the muniments of any procession or Religion are slighted and taken away; where Liturgy (this 13. hundred years without controversy, held the hedge and mound of faith, and God's worship in Natiohall Church) where (I say) this is pulled down and taken away, there is imminent and evident fear; a gap is opened to let in what ever will come. Be it the beast of the field, be it the little foxes be it the wild bore of the forest, come what will there is no muniment, no provision, no fence against it; so that in my poor conceptions the hedge, the fence, the muniment of the Church they are matters of such necessary consequence, that Ministers I conceive, had better lay themselves, and all their fortunes in the gap, then for want of fence to suffer the destroyer to come in.  
Indeed I have been told by some who wish very well unto me, that human inventions and things merely circumstantial ought not to be thus stood upon: I thank them heartily for their affection, and bless them for their good will, but our judgements yet must differ. For if no suffering for human invention, if life itself may not be exposed to hazard in defence of human constitutions, certainly than no fighting for the laws of Land, nor no taking up arms for privilege of Parliament, for these sure are human and political institutions; and as these are necessary for the preservation of a State, even some such are also necessary for the preservation of a Church, and of such churchmen cannot be too chary.  
Again, whereas liturgy in genere, or ours in specie is counted but a circumstantial business, I believe I may find out such circumstantials in a Christian Church, as will hazard the whole if they perish.  
In the tenth persecution under the Tyranny of Dioclesian, a Decree past, ut Templa & libri delerentur, that Christians should deliver 
Chron. Chario. Diocles.  up their books and destroy (or at least permit the destruction of) their Churches. Books and Churches I conceive are but circumstantials to Religion; for the world was more than 2400. years old before there was any Scripture in it; yea, the Christian Church it was from the birth of Christ more than 90. years before the Canon of the New Testament was completed, yea after the death and Resurrection of our Saviour there is (supposing his passion at 31.) ten years 
Mat. 41. Luk. 5. ●. Mark 61 Joh 98.  numbered before any gospel at all was committed unto writing, twice ten before the second, thrice ten before the third, and more than three twenti●s before the last; a plain argument that books and writings are but circumstantial to Religion; for one may live and die a very good Christian, and know never a letter on the book.  
Suppose now the Pope and Popery should so far prevail, as to have under the notion of books heretical (for so they will stick to call our Bibles) to call in, and under pain of death to deliver up our Bibles even to the fire, could any conscientious Protestant satisfy his soul with this poor evasion, alas the Bible is but circumstantial, the Doctrine and Religion of it I can preserve though the Bible be gone? without all peradventure it is most true, a learned and well grounded Christian, he may preserve the faith, he may deliver and hold fast the form of sound words▪ though among Turks, where a Bible is not to be looked upon: and yet for my particular I should scarce look upon that man as Christian, who to save his purse, yea his body should deliver up his Bible to the fire.  
In the Roman martyrology there is a commemoration made of many holy Martyrs, who despising the sacrilegious Edict of Dioclesian 
Ian. 2  7. quo tradi Sacros codices jubebantur, potiùs corpora carnificibus quàm sanctadare canibus maluerunt] chose rather to deliver their bodies to the executioner then holy things to dogs, or holy books unto the fire. And truly I should rather honour these as Martyrs, than those for good Christians, who under pretence of things circumstantial, should deliver those to save themselves; so highly (I conceive) God would be dishonoured in the betraying of so great a preserver, and muniment of his Honour.  
Again, as Books, even so (to some much more clearly) Churches, Oratories, Temples, they are mere circumstantials. Now suppose the Independent and congregational brotherhood should so far overpower, as to command the demolition (as they call them) of our Steeple-houses, the destruction and levelling of our Churches, I would very fain know whether in point of conscience I were not rather bound to suffer, then in any measure to appear willing to so high a sacrilege? I who am flesh and blood as well as other men, could find pretty evasions and glosses to fool my soul withal; I could say (as I hear) is not a Sermon as well in a Parlour as in a Church. Did not Christ preach in a Ship, Paul pray upon the sands, and shall I suffer in defence of so unnecessary a trifle as an heap of stones, a Popish relic, a sorry meeting house? For my particular, I am afraid many things are daily called circumstantial, not with consideration whether so or no, but because these are the things in question, these the points which I must either dissemble, desert or suffer for. I pray let me as a close to this present you with the example of one, who though a Bishop, was ever reverenced as a Saint, & a good man; I mean that great Doctor S. Ambrose, who being once tempted and provoked even in this very point, and that by no less than the Emperor, to deliver up 
Epist. 33.  his Church, though it pleased the Emperor in a fair way to send Earls and Tribunes to him, — ut Basilicae fieret matura traditio, that there might be a seasonable del●verance of that royal palace (for so his piety terms the Church) yet you shall find this reverend Bastor so far from deeming this a circumstantial trifle, that he offers his goods, his body, his life in lieu of it.  
Ea quae Divina Imperatoriae potestatinon subjecta. The things of God are not subject to imperial power, was the peremptory position of this Bishop; and then proceeds. — Si patrimonium petitur, invadite; si corpus, occurram: vultis in vincula rapere, vultis in mortem? voluptatiest mihi.— If you who are sent, demand my patrimony, invade it, take it! if my body, here it is; if to bonds or death you desire to carry me, it shall be a pleasure to me; — pro altaribus gratiùs immolabor,— I will gladly be a sacrifice to preserve my Altar. He would rather die the death then suffer an Arian Minister to officiate in his Church; yea as it is in the same Epistle — cum propositum esset ut ecclesiae vasa jam traderemus— when the Emperor's Officers demanded a present delivery of the Church vessels, the conscientious Bishop was so far from holding these such circumstantials, as not to be stood upon, that he plainly tells the Emperor, it was neither lawful for him to deliver, or the Emperor to demand them.  
Trade basilicam; deliver the Church, is as much as to say (as the 
In Sermone ad plebem intra basilicam, Ep. 33.  same Father to his Flock) speak a word against God, and die; nay not only so, Nec solum dic ad versus Deum etians fac ad versus Deum, It is not only to speak but to do against God, which in his judgement deserved no less than death; Thus zealous of a circumstantial, and of exterior muniments, was that holy Bishop to betray a Church, yea a vessel of a Church, it was in his divinity a sin against the Deity; an act against him for whose glory and service they were preserved.  
In these sad times of trial, I conceive one main end of God's judgements (especially upon his Clergy) is to discern who those are who have hitherto merely related to him for their bellies; and who for his glory mainly? who have been spiritual, and who carnal professors of the Ministry? For those who served him chiefly? for their bellies, and carnal ends, to them the invasion of nothing is considerable, in which their interest and their ends are not involved; but such who with purity of intention have mainly studied and sought the advance of God's service, to them as to S. Ambrose, the muniments of Religion, the abridgement or abatement of any thing that was adjuvant to this end, is more considerable than all their secular interest, or personal advantages of this world; insomuch as I can knowingly say it for some: Threescore pound a year, and our old way, will be preferred before 300. in a worse Model. It is to me a consideration not unworthy my pen, to see how the judgement of God hath followed such who have measured and stuck to his interests, merely as they moved with their own. In the 21, year of Henry the 8th. in a Parliament 
p. 118. in Bridewell.  which began the 3. of Novemb. the Commons sent up to the House of Lords a Bill against the exaction of unconscionable Mortuaries; To which Bill it is observed the spiritual Lords made a fair face and were well content a reasonable Order should pass against them; But this was (saith my author) Because it touched them little for when within two days after a Bill concerning probates of Testaments (in which there had been incrediale extortion) was sent up to the Lords, than the Bishops in general (saith the Historian) frowned and grunted, for that touched their profit; then said the Bishop of Rochester, now with the Commons is nothing but down with the Church. When the Bishops personal profits were touched upon, then (as if the very Church were falling, Fisher crieth out, the Commons lack faith, the Commons think of nothing but down with the Church. Yea in the progress of this reformation are not Bishops found conniving and abetting the demolishing of religious houses; and was not this probably with an eye to the preservation of their own; as if they said, let Monasteries go, so long as bishoprics be preserved: well, they are dead and gone; But hath not vengeance followed upon Episcopacy? Are there not now amongst us who cry, down with Bishops, sell their Lands, and think this no sacrilege, provided that Parsonages may be augmented, and tithes supported? well, Bishops are preached down and their honours laid in the dust; But doth not vengeance hasten after the promoters of it? Do not the Presbyters find that there are who conceive they have less right to tithes than Bishops to their Lands? Are there not who are as industrious to deprive them, as they have been (for their own ends) to deprive their God? An evident argument, that just and righteous art thou O God in all shy ways. An argument that makes me verily believe, those who for private interest, and merely either for praise or profit throw off the Liturgy, forbear their duties, and betray the muniments of Religion and the Church of Christ; God will in his due time reward such into their own bosoms, blasting that private interest for which they have betrayed his.  
Whereas then I must profess before God, and the world, I can apprehend no motive or inducement so prevalent as to persuade me, that the liturgy of the Church of England is any way a hinderer of God's holy Worship, or an obstacle to the solid and sufficient Ministration of the Word agreeable to Orthodox Antiquity, and an approved promoter of God's glory in the Church I live in: being (I say) to consent to the abolition of liturgy, I find in my soul no moving motive, but either the hope of more, or the holding of what I have; I dare not, (finding within me nothing but carnal interest) put a specious show of Religion upon it, and tell the world that I lay aside the truly Divine Service of the Church, because Prelates overvalued it, the ignorant doted of it, the Papists nosed with it, and an idle and unedifying ministry maintained by it.  
These I profess, to me are neither true nor weighty considerations; for if I should now (as I am) forbear or lay it aside, it is not any, or all these, but only in mine own defence, only for mine own ends I should do it: Now whether any man may saluâ conscientiâ prefer what he conceives in God's service a worse way, merely for the boot of private interest, I leave it to your prudent consideration; concluding with that of Chrystost.— Qui hominem timet ab co ipso quem timet deridebitur, sin vero Deum, 
Hom. 84. in Mat. th●.  hominibus quoque venerabilis crit. He who in God's cause prefers man, he shall be scorned of him he fears; but he who fearing God despiseth man, shall be had in reverence even of those men: The patient abiding of the meek shall not always be forgotten.  
And here I had thought to have put a period both to your trouble, and my own; but I must needs craveleave, that you would thus far be an advocate both for me, and all in my condition, as to procure a belief that such who are constant to their faith, and principles, according to the established and old way of England, may be held if weak, yet conscientious Christians; for it's none of the lest pressures of the cross upon us, that we of all men are thought to have no foundation; whereas we in our judgements believe verily, if what we hold and suffer for be not that very Religion which the Divines of England unanimously subscribed, and professed to ratify; there is not any in England that is above seven years old, and to innovate in Religion hath (I am sure) By the sages of this present: Parliament been so severely looked upon, that I should be very loath to be such a capital offendor.  
All that my soul longeth after, is but to obtain the same liberty which all different parties (but such as hold to their rule and conformity) daily have; a free exercise of my conscience in that way of Worship, in which both Church & State visibly held, and professed communion till very lately; a way of worship in the days of Q. Mary justified against the Papist; a way of Worship in the days of Q. Elizabeth so highly protested against by the Puritan, that Stow in his Chronicle hath recorded at Bury 
See the Supplication of the men of Norfolk and Sust. in the book of Mart. 1728 Abridg. pag. 413.  Sizes, 1583. Hacke● and Coppinger were hanged for spreading certain books seditiously penned by one Robert Browne against the commonprayer Book.  
Now reverend Sir, till some better judgement shall unfold the mystery, it must be my wonder, tha 〈…〉 very forms which this very Parliament past under the notion of Divine Service; should on a sudden become such an abomination, that any way of Worship, but it, is permitted; my body of professors conscientious, but such as use this; all other ways being held if not religious, yet tolerable: This I can assure you is no mean scandal and riddle to such as are very intelligent, and very conscientious Christians.  
Indeed a Declaration past, and by the House of Commons was ordered, not only to be p●inted, but by special order to be published by the care of Knights and Burgesses, against all such persons as should take upon them to preach or expound, not 
31. Decem 1646.  being ordained here, or in some reformed Church.  
But whereas in October last a Petition against this Declaration was exhibited, and with thanks received by both Houses; whereas notwithstanding that Declaration, such as have no act of ministerial Ordination past upon them, do daily unchecked, preach and expound in Churches, and public places;  
I humbly desire you so to qualify my conscientious constancy to the most Christian form of the Church of England, that to persevere in it, be no more held contumacy against Ordinance, then was that Petition against the Declaration; so shall I be bound to give you more thanks than were the Houses to give them.  
In a word, I beseech you (good Sir) by that conscientious subscription in which we both visibly agreed; by that canonical obedience which we both deliberately swore; by that Doctrine which at cur Inductions in the face of our Congregations, and the presence of Almighty God, we did profess to ratisie; by that solemn Protestation which since this Parliament began we both took; by these, and by all those duties, in which (I suppose without scruple) we did both within seven years' last past practice and communicate;  
Be pleased to look with some charitable respect upon one who now only is what generally all the Divines of England very lately professed, at least pretended for to be; one I am who fear to change, lest (as a deflowered Virgin that having lost the chaste veil of her strict modesty, than lieth opan to all proff●●s) I should find myself tractable to all changes: and how various they may yet prov● God knows.  
Blessed be God for Religion, whether in Doctrine, Discipline, Government, or form of Worship, I am very well; might I enjoy my peace within this pale I should bless God, and the contrivers of it; or might there be a Reformation, and not abolition, I should yet hope to live in a ministerial way: but however let me live (I beseech you) in your esteem either as a conscientious brother, or as your convert; arguments may pierce deeper than afflictions, the one (blessed be God) I have born with a tolerable patience, & the other I am ready to receive with a proportionable meekness.  
Sir, the total of my desire and endeavour is, that either as Divine you would satisfy my Scruples, or as a Christian satisfy my friend, and for either of these I shall subscribe myself,  
Your thankful Brother in the Lord, J. A. Decemb. 22. 1647.