A VINDICATION OF CONFORMITY TO THE LITURGY Of the Church of ENGLAND. In a Letter, Written to a Person of Quality, wherein satisfaction is given to certain Queries suggested by a Nonconformist.  
YORK, Printed by Stephen Bulkley And are to be sold by Richard Lambert, 1668.   

Imprimatur,  
Joh. Garthwait, Reverendissimo in Christo Patri, ac Dom. Dom. Richardo Archiepis. Eboracensi, à Sacris Domesticis. Datum, Episcopo-Thorpae, Feb. 19 1668.   

Queries of a Nonconformist.  
WHether our Lord and Master Jesus Christ, as he is God and Man, he not the sole, Supreme Legislator to his Church and People in things concerning the Worship of God; insomuch, that what ever external exhibition of the Worship of God, as to the whole, or such part of it as was not in use in the Prophets, our Saviour's, the Apostles days, not for above three hundred years after our Lord's Ascension, neither is any where in the sacred Scriptures appointed by our Lord & Masiers command, or example to be used in Public, and is so far from having his Royal Stamp upon it, that as to some parts of it, it is plainly insufficient (considered as a means) to effect that which it is appointed for? whether such a Public Worship of God, with ' its Liturgy, and Rubric, aught at all to be used in the Churches of Christ in these days of Reformation, or Restoration of Conformity?  
2. Whether the enjoyments of such a Public Worship, ut supra, with that strictness, that unless that Worship be used, there must not be any other Worship of God be used, be it never so scriptural, and Orthodox? whether this be not a making this Worship an Essential part of God's Worship, and an adding to God's Word, so solemnly forbidden in Deuteronomie, and Revelation?  
3. Whether if I assent, and consent to the use of that Worship, Liturgy, and Rubric? Whether I do not so far set up an other Power in co-ordination to my Lawgiver, and Judge, who is both God and Man? Yea, Whether I do not set up another Power above Him, if I do as that Power enjoins, rather omit, or curtal that I know for certain my Lord and Master enjoins, than leave one word un-read of that manner of Worship a Foreign Power enjoins? Whether thus doing, is not such a pleasing of Man, as declares I am no true servant of Jesus Christ?  
4. Whether it be not a transgression of my Commission given me by my Lord and Masters own mouth, in Mat. 28. ult. and penult? whether it be not in some sense a bidding him keep his Gifts, and Spirit he hath promised, keep them to himself, I am furnished with a manner of Worship which I can carry on, without his, or his Spirits help, or any extraordinary gift?  
Whether by Assenting, and Consenting, ut supra, I do not incur the curse threatened against Adding, or detracting from the Word of God, and from the word of that Prophet spoken of by Moses, and Paul?  
Whether by Assenting, and Consenting, ut supra, I do not recidivate from being a faithful Witness and Asserter of my Lord and Master his sole Supremacy, ut supra? And whether I do not hereby render myself plainly without excuse, when he, at that great day, shall say, Who required the Exhibition of such a worship at thy hands?   

Good Madam,  
I Intended, before this time, to have performed my promise to your Ladyship, in sending you a word or two concerning that Paper, which a Divine presented to your Mother. I told you at Horn— by Castle, that much having been written by Learned Men of our Church concerning this Argument, (which it is supposed any Minister in this Nation, that desires cordially to employ his Talon▪ in his native Country to God's glory, and his countrymen's advantage, will not neglect to peruse) the best course would be for a Person unsatisfied, after the Reading of such Writings, (hooker's Ecclesiastical Polity, Archbishop whitgift's Reply to the Admonition, Mason's Sermon of Conformity, Bishop sanderson's Preface, etc.) to debate matters calmly with some Divine of a contrary persuasion, especially with some Learned Bishop, who by verbal conference may possibly give the dissenting person that satisfaction, which by Reading he cannot yet procure: If (till opportunity offer itself of better assistance) any weak endeavours of mine might contribute any thing to the settlement of this Gentleman, I should be very ready to communicate unto him the ground of my own submission to the Church Government now established among us, and to hear him produce the Reasons of his dissatisfaction: If he shall be able by any convincing Arguments to prove, that our Church enjoineth any thing contrary to the will of the Supreme Legislator, I hope that nothing that I enjoy at this time in it, shall be an impediment unto me of embracing his convictions, and bearing a part of that Cross, which many of his persuasion would have the world think, that they take upon them for the cause of Christ.  
'Tis possible the Gentleman may have more to allege in discourse, than he has expressed by writing; otherwise I much marvel, why he should think himself warranted to suspend his exercise of such gifts as God hath given him, and the pursuit of that high Calling, unto which I suppose him Legally advanced, by reason of the present settlement of our Church.  
For first, (in reference to his first Querie) We all readily acknowledge our Lord Christ the Supreme, and sole Lawgiver to his Church in all the substantials of his worship and service: But yet we deny that it doth hence follow, that no circumstances of serving God are left to the Judgement of the present Church. The holy Scriptures are a sufficient rule of Faith, and manners; and we abhor that distinction of the Papists, of the Word of God, into Traditional and Written. We cheerfully believe all things necessary for us to believe, and do, to be contained in those holy Books of the Old and New Testament, as appears by the sixth Article of our Church: And yet when God was pleased to afford us the succour of supernatural Revelation, in the grand Mysteries of our salvation, We do not believe that he forbade us the sober use of Reason; the giving a greater light was not intended for the extinction of the lesser, but to offer unto us the help of Divine assistance, in things that natural reason is altogether blind in; the eye of humane reason is dim in discerning natural and Moral things; altogether blind in Divine. We give therefore no licence at all unto reason, to contradict the revealed will of God in his Word. The sacred authority therefore of supernatural truth being advanced to that pitch of unquestionable dignity, that where it speaks clearly, there no exceptions of Men, or Angels are permitted to interpose, and control what is there spoken; what should hinder a single Person as far as his liberty is not restrained by his Superiors? much less a Nationall Church publicly to manage the worship of God, after those Methods, which reason, assisted by Divine light shall judge most advantageous for the edification of Christian Assemblies? Doth not our Saviour ask the Jews, Why, even of themselves, they did not judge what was right? Luk. 12.57. And doth not St. Paul send us to the School of nature, to learn, what hair best becomes the Masculine Sex? 1 Cor. 11.14. What then, though there be neither express precept, or example for that Liturgy, which is now imposed upon the Ministers of the Church of England, in the Writings of the Apostles, or Prophets? Must we presently judge our conformity unto it unwarrantable, though no sound Reason can be confronted unto it, either in the Bulk, or in the Parcels? What Argument can Reason produce, why the people of God being assembled together, the Priest should not compose their thoughts to lowly reverence, and penitential devotion by some of those pertinent Sentences of Scriptures, wherewith our Liturgy gins? What reason can be urged, why an humble Confession immediately following, a comfortable Absolution should not be pronounced by them, to whom the power of the Keys is committed, and whose very Orders were given them, with those words of our Saviour, Receive thou the holy Ghost; Whose sins thou remittest? etc. Can well enlightened reason plead any just cause why a competent portion of the Psalms should not follow? and than Lessons out of the Old and New Testaments, with Hymns between, either out of the Scriptures, or conformable unto them? The rehearsal of the Creed standing, one would think could offend no man, that sees every Article founded on Divine authority if he be resolved to stand to his Faith. And the Antiphones, or Responses of the people, if they have not sufficient grounds from the Hymns of Moses, and the Answer of Miriam, in the 15th. of Exod. and the Song of Deborah and Barak Judg. 5. Nor the singing of the people by course, Ezra 3.11. yet are as ancient as Greg. Nazianzen To be sure, if the Liturgy of Saint James, St. Basil, and St. Chrysostom should be granted to be spurious. Nay, Pliny, in that famous Letter of his to Trajan, saith, That the Christians did, Carmen Christo quasi Deo dicere secum invicem: that is, Sing an Hymn to Christ, as a God, by course. This could not be long after St. John's time, for he lived (as St. Hierom writes) to the Reign of Trajan. St. Basil the great lived in the fourth Century, about the 70th. year; and he mentions a Method of devotion, consisting of alternate Versicles, as appears by his 63. Epistle to the Church of Neocaesarea; The people (saith he) with us, riseth betimes, after night, to the house of Prayer, and making Confession to God with pains, and tribulations, and distress of tears; at length, rising from Prayers, fall to Singing of Psalms; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, And now being divided into two parts, they Sing by course, answering one another, thereby both corroborating the meditation of the Divine Oracles, and administering to themselves attention, and indistracted vigilancy of heart.  
And that this was no private Institution of his own Church, appears from what he presently subjoins in the same Epistle, If for this cause (saith he) ye forsake us, ye will, together with us, forsake the Egyptians, ye will forsake the inhabitants of both the Libia's, the Thebans, Palestines, Arabians, Phaenicians, Syrians, and those that live upon the River Euphrates, and in a word all, amongst whom watching, and supplications, and common Psalmody are in request. If it be urged, that none of these things were in use before three hundred years after our Lord's Ascension, the contrary appeareth from the  Epistle of Pliny; and moreover, it may be replied, that some of them were in use more than three times 300. years before his birth; for the 92. Psalm is a set form appointed for the Sabbath day, as it appears by the Title; and how well our Saviour, that had the Spirit without measure, approved those Forms, to which the Synagogue was accustomed, may appear, by his use of them in his Agony, and Passion. For he was pleased to express himself twice in the words of two Psalms, as is evident, by comparing the 22. Ps. ver. 1. with the 27. of St. Mat. ver. 46. and the 31. Psalm, ver. 5. with St. Luke 23. ver. 46. so that our late Annotator on the Psalms hath duly hence inferred, That no Tongue of Men, or Angels, can invent a greater height of Encomium, to set out the honour of any Writing, or give us more reason to lay up in our minds the words of the Martyr Hippolytus, That in the days of Antichrict, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, Liturgy shall he extinguished, Psalmody shall cease, Reading of the Scriptures shall not be heard. In which three, as the public Service of God, was by the Ancients thought to consist; so the destroying of all, and each of them, must needs be a branch, if not the whole body of Anti-Christianisme, a direct contradiction to Christ, who by his prescription, or practice of each of these, impressed a sacred Character on each. See Dr. Hammonds Preface on the Psalms.  
By this it appears how remote from Truth that speech of the Querist is, That our Liturgy is so far from having our Lords Royal Stamp upon it, that is is plainly insufficient, (considered as a means) to effect that for which it is appointed. For the designs of the Liturgy are to carry on the worship of God, by prescribing set Forms of Praises, Thanksgivings, and Celebration of the Sacraments, etc. in such a decent method of devotion, as may become the solemn Worship of that great God, to whom no service is to be presented, but that which is reasonable: The representative body of the Church of England, hath thought this Liturgy now enjoined, suitable to these ends; if any particular member think otherwise, Reasons should be alleged, not bold assertions Dictator-like concluded.  
What the Querist means, when he asketh Weather such a Public Worship of God, with ' its Liturgy, and Rubric, aught at all to be used in the Churches of Christ in these days of Reformation, or Restoration of Conformity, I can scarce understand. The Liturgy is the same, in effect, that it was at the first Reformation, that happily was brought to pass by the pious endeavours of our Ancestors, in King Henry the 8th. King Edward the 6th. and Queen Elizabeth's days; If any thing contrary to God's Word, and disagreeable to the Judgement of the Church Universal be delivered, and enjoined to be assented, and consented unto in the Bulk of this Liturgy, 'tis not, I confess, fitting for days of Reformation, for it will carry ' its deformation manifestly in those imposed corruptions. But because no particular instances are alleged, wherein the unsoundness of the Liturgy doth appear, I believe this to be nothing, but a rash surmise, void of all firm foundation, to pitch a foot on. The Book hath been sifted, and searched over, and over; and when the Classical Brethren in Queen Elizabeth's time, that were not so mad as to cast off all set Forms, opposed themselves against that Form, that was Legally in force, that is, for substance, the Form that is now Enacted amongst ourselves, they were quickly convinced, that the fault was rather in their own intemperate heat, than in any errors retained in the Service Book. They complained (four Classes of them) to the Lord Burleigh, ('tis possible, that Assent, and Consent were too hard meat for their squeasie Stomaches:) That Lord enquired, Whether they would have all Liturgy taken away? They said, No. He required them to make a better, that might take place, upon the removal of what was settled. The first Classis framed one, complying with the Genevah Form. This the second disliked, and altered in 600. particulars. That again had the hard fortune to be quarrelled by the third Classis: And what the third resolved on, by the fourth: And (as a Learned man saith) The dissenting of those Brethren, as the division of Tongues at Babel, was a fair means for keeping that Tower then, from advancing any higher. Vide, Vindication of the Liturgy, pag. 3.4.  
What the Gentleman means, by days of Restoring Conformity, I can but adventure to divine, I remember that there was a Clause in the beginning of the Scotch Covenant (illegally imposed by men in usurped power, and taken, rashly by the ignorant, because they thought it lawful; and cowardly by the fearful, that loved their integrity less than their temporal concerns) wherein the Covenanter engageth, To endeavour the Reformation of the Church of England, and Ireland, in Doctrine, Worship, Discipline, and Government, according to the Word of God, and the example of the best Reformed Churches. Perhaps the Querist hath some Church in his eye, unto which we cannot be conformable, whilst our Liturgy shall stand in force; had he named that Church, we might have enquired, whether our Church hath not as good Reason, to be exemplary to it, as to tread after it. They that have travelled in this enquiry, will tell us, That they judge the Church of England to be the Eldest Daughter in all the boundaries of the Reformation, and as Orthodox for Doctrine, and sober for Discipline, as any Church, since the first Ages. Mr. Durel, who was Minister above eight years in a Protestant Church of France, will assure this Querist, That in France, and Genevah, set Forms are enjoined. That a Tigurine Minister was questioned at Genevah for officiating in the German Church there, and not rehearsing (as 'tis appointed) the Creed, after the Morning Service. The same Person afore-named, now Minister of the French Church at the Savoy, relates a passage of a Letter sent to him, by the Learned and eloquent monsieur Martell; the words in English are these, I wonder to hear, that some are found in England, that are altogether averse from any set Forms of Liturgy, to be observed generally one, and the same in all the Kingdom; among us, it is not where permitted, to reject the use of the Liturgy, which was made by Calvin, etc. indeed for calvin's Liturgy, we leave it to those that like it. But his reasons for a Liturgy are so binding, that I know not what can be alleged more convincing. These are his words in our Tongue, which he Wrote in a Latin Epistle to the Protector of England in King Edward the sixth his days: As touching the Form of Prayers, and Ceremonies of the Church, I approve very much, that it be Set; and that it be not lawful for the Ministers to recede from it in their Function, as well to help the simplicity, and unskilfulness of some, as that the Uniformity of all the several Congregations may appear: And finally that the desultory, and capricious lightness of such as affect Novelties, may be encountered, and stopped.  
2. The Gentleman's second Querie is, Whether the Injunction of that Worship, to the exclusion of all else, unless that be used, be not to make it an essential part of God's Worship, and an adding to God's Word, forbidden in Deuteronomy, and the Revelation?  
To Preach God Word, and dispense his Sacraments; to make Prayers, Supplications, and give thanks for all men, are Essential parts of God's Worship. But to perform these duties, after such a manner, at such Forms of words, and with such Vestments, are but circumstantials, left in the power of the Church, by that general rule of St. Paul, 1 Cor. 14.10. Let all things be done decently, and in order. I would feign see this, or any other person, pretending the pleas here alleged, undertake the performance of the Service of God in such a scriptural manner, that might secure him, against as strong exceptions, nay far stronger, than are here made against the Public Liturgy by this Querist.  
I suppose he would come into the Assembly clad with some garment or other. For (though Saul Prophesied naked; and the Adamites think it their perfection to appear at their Meetings unapparrelled, yet) few are so Fanatic as to think those examples obliging others to a conformity. He cannot approve a Surplice, perhaps; May not another plead as much against a Gown, or Cloak, or Cassock: If a white Surplice be not where commanded, neither is a black Gown; If not to kneel at the Communion, neither to sit, or stand, is a precept in the sacred Text. If the established Orders of the Church are not to be received, because they are not where commanded by express injunction of Scriptures; the Nonconformists to the Church must permit us, to be such to themselves, until they can act upon the warranty of that Word, which they say gives no allowance to us.  
But let us hear how the Service of God must be carried on when the Congregation is met; Although the Common Prayers may not be used, perhaps because a Form; perhaps because commanded; yet I suppose the Querist would pray after his own fashion. If the Service be a Form, such will be his to those that are to join with him: And if it be urged, that by the contrivance of his Form, his gifts are exercised: May I not reply, that these are the gifts of the Church in the Prayers authorized by our Governors. The Church forbids no man the employment of his Talents. At their Ordination, all Ministers are very powerfuly exhorted thereunto. But we have a clear Text, That the Spirits of the Prophets, aught to be subject to the Prophets, 1 Cor. 14.32. That we ought to obey them that have the rule over us, Heb. 13.17. That all things ought to be done decently, and in order, and common sense teacheth us, that where there is no subjection, there can be no order. 'Tis certain also, that the Canon of the Scriptures is sealed, that no man can pretend to such special Revelations, that what he shall utter, must conclude the Church as powerfully as if the Prophets, or Apostles spoke. The best gifts in men, not exempted from carnal infirmities, may be abused. One may be zealous, and want knowledge; another may be competently knowing, and want humility. Ambition, and Covetousness, and Pride, and Rebellion have stained the gifts of many, in our late remembrance, that might otherwise have done (though not so much service to the Church as themselves supposed) yet less mischief than through their mis-imployment she hath sustained. By reason of these defects, what hath our Church suffered? whilst one was for a Classis; Another for a gathered Congregation; A third against Paedobaptism; A fourth against Monarchy, and yet all (would we credit them) for Christ. When these had Preached their several Sentiments, they concluded their Harangues with Prayers agreeable to their respective judgements; and the Auditors that heard them must either with their Amen to such wild devotions, seal contradictions, or stand upon their guard, to pick and choose, where to join issue with those incoherent ejaculations, which (in defiance of all Authority of the ancient Church) must be obtruded upon the world, as the Dictates of the holy Ghost.  
But 'tis alleged, That to enjoin a set Form, so as not to suffer any parts of God's worship to be carried on without it, though never so scriptural, seems to make an addition to God's Word, forbidden in Deut. and the Rev. nothing less. For here 'tis to be noted, that some things are absolutely good, as, the Love of God, and our Neighbour, the believing of the Articles of the Christian Faith, praying to, and praising of God, etc. And then, some things are absolutely sinful, and wicked; as, all the violations of the Moral Law, and the discredit of any thing commended to our belief, under pain of damnation. But then, some things are of an indifferent, and middle nature, neither of themselves obliging us to the use, or refusal of them; but are left unto us, under our Christian Liberty, to be either forborn, or employed, as ourselves shall think fitting, under no restrictions, till our Superiors limit us, but that of the Apostle, Whether ye eat or drink, do all to the glory of God; And let us follow after the things which make for peace, and things wherewith one way edify another, 1 Cor. 10.31. Rom. 14.19. of this kind are the words, wherein we present our supplications to God, the time when, (the Lord's day excepted,) and the place where, the Garments, in which we Pray unto him: Which circumstances when the Church determineth, she is far from intending to make any addition to the sacred Oracles of God's Word, or from straightening that liberty, wherewith Christ hath made us free. For first, The Church of England hath no such opinion (as some of the Romanists have of the Orders of some of their Saints) touching any constitutions that she maketh concerning the regulating of God's Worship; she placeth no necessity in them: Indeed she judgeth, that when such Laws are made, they ought to be obeyed upon the obligation of the fifth Commandment: But that obligation springs not from the immediate Law giver, but from the Ordinance of him, that hath commanded us to submit ourselves to every Ordinance of Man, for the Lords sake. For even after her determination, the Church supposeth the indifferency that was before, still to continue, in respect of the things themselves; only in respect of use, and so far, as concerns us, we are under restraint; but yet not so, that the violation of such Laws, when it falleth to be committed upon some sudden emergency, is esteemed a sin like the breach of God's Laws, so long, as it is without wantonness, scandal, and contempt.  
2. The Church conceiveth herself not so bound to keep any Rites, or Ceremonies established, but that upon due motives, she may alter them as she pleaseth, prescribing to no other Church, what they should do, but permitting unto them, in this behalf, the liberty that herself taketh. If upon this ground, it should be inferred, Why are such Ceremonies of which the Church declareth her judgement to be, that in themselves they are indifferent, pressed so indispensably, that he that will not assent, and consent to the use of them, must not be suffered to use another manner of Worship, which he conceives more scriptural? We answer, That it appertains not to private men to judge what Public Worship is most scriptural, but to the Governors of the Church; and they think, that the Liturgy established is as scriptural a Worship, as any that can be contested against it: If the Scriptures had appointed, with what words, and after what express Form, the whole Service of the Church should have been managed, that method would have obliged all Christians; but such a Form is not where extant in all the Book of God. Indeed there is a general Rule, That all things should be done decently, and in Order: And a clear Injunction, that we should obey those that are over us in the Lord, to whom it belongs to judge what in the public Assemblies is decent, and orderly.  
It may be this Querist would have every Minister of God in the Public Service of the Church, proceed according to the measure of his Talents, which he supposeth may be husbanded to the edification of souls, far more advantageously, than the prescript Forms can be, which being known, and always the same, are apt to beget, or at least nourish in us formality, oscitancy, and dulness in those addresses, that should be active, and vigorous, full of affection, and holy zeal. I know such things have been pleaded, but experience hath taught us, that neither set Forms do necessarily beget those evil effects; nor do the arbitrary conceptions of such Divines, as have thought fitting to renounce compliance with the rule enjoined them, provide against them. We have no desire to reproach men; but if we had, might we not tell them, that the new methods of division which entered, upon the late banishment of the Liturgy, were so far from spiritualizing the people, that partook of them, that if Pride, Contention, Schism, Rebellious contumacy against Governors, both Ecclesiastical, and Civil; Oppression and Covetousness, are works of the flesh, a more carnal generation of professors cannot be produced, I say, not since the Reformation, but scarce since Christianity, than those that have (upon pretence of Carnality, & Formality) deserted the Communion of the Church of England.  
3. I hope upon consideration of what hath already been said, the Querist may easily perceive, that, by his Assent and Consent to the Liturgy, etc. he will not fall under the guilt of setting up a power in co-ordination to our great Lawgiver, who is God and Man; much less need he fear, that hereby he shall advance a power above Christ. For the Church of England pretends to no infallible authority over men's Consciences, she is far from checking any thing expressly commanded by the Spirit of Christ, in the Writings of the Evangelists, and Apostles, only by the help of that light, which she thence receiveth, she endeavoureth to direct and assist all the children, within her Communion, in the most ready course of performing the duties there required; and herein she recommendeth her proceed to the judgement of every man's Conscience, and hath received no censure from any Church since the Reformation: Nay, so far is she from incurring the censures of the rest of her Sisters, that they rather emulate her Beauty. We are assured, that the Reformed Churches which follow the Confession of Augsburg, have the very same, both Government, and Worship in every particular that we have: Nay, they go far beyond us in many things of the same kind, which our Church hath thought fit to lay aside; and yet, by a Nationall Assembly of the Reformed Churches of France, held at Charenton, Anno 1631. are quitted from the charge, either of Idolatry, or Superstition in their public worship. See Durel, pag. 4. so that, if the Querist, by his former expression, where he mentions, the restoring of conformity, would tax our Church with Nonconformity to the rest of the Reformation, because she retaineth a Liturgy, with a Rubric; he is strangely mistaken, and knows not the Methods of their public worship. For as the most of them have a subordination of Pastors, and admit not a parity in the Government of their Churches; so have they (as the cited Author attesteth) all of them set Forms of Prayer, not one excepted; he instanceth in the Imperial Towns, and other Free States, as Strasburgh, Vlm, Augsburg, Norenburgh, Hamburg, Lubeck, and in all the Territories of the Sovereign Princes of Germany, Saxony, Brandenburg, Lawenburg, Brunswick, Baden, Ouspatch, Mecklenburg, etc. so that the Church of England, by abolishing Liturgy, would be so far from restoring conformity with the best Reformed Churches, that she would be rather Schismatical, by walking in a path by herself alone.  
4. But the Querist would know, Whether to submit to the Form enjoined, be not a transgression of his Commission given him, Mat. 28. ult. & penult. The Commission there given, was immediately proper to the Apostles, who were to be Christ's Witnesses of what they had heard, and seen, by Preaching repentance, and remission of sins, in his Name, among all Nations, beginning at Jerusalem, Luke 24.47, 48. so far, as it extends to all inferior orders of the Ministry, they may well think themselves concerned to fulfil so solemn a charge; the words are, Go ye therefore, and teach all Nations, Baptising them, etc. Teaching them to observe all things, whatsoever I have commanded you, etc. I cannot imagine how the Liturgy of the English Church checketh this Commission; it no where prohibits the teaching of Christ's Precepts: and if any in the Communion of our Nationall Church shall presume to teach any thing contrary unto them, I hope the care of our Spiritual Governors is so great, that he would no longer be permitted to proceed in sowing such tares, than he should be convicted guilty of so foul a crime; neither do the dutiful Sons of the Church of England, bid Christ (as the Querist pretends) keep his gifts and spirit which he hath promised, to himself. Nay rather, when they observe the spirit of wisdom and counsel, so to have assisted the Compilers of the Liturgy, that the exactest searchers into it, & disputers against it, have been able (after all their heats) rather passionately to revile it, than solidly to confute it; they own Christ's gracious succour in the illumination, and direction of those that framed it, and see that general promise verified in the reformation of the particular Nationall Church, in the very. Text alleged by the Querist, Lo I am with you always, even to the end of the world. And therefore the Querist may be secure, that his Assenting and Consenting, will never endanger him to incur the curse denounced against such as shall add, or detract from the Word of God. For our Church doth not impose her Liturgy as immediately inspired, but contrived through the assistance of the Spirit indeed but by men, using the means of study; and careful enquiry after the truth, not challenging Prophetical, or Apostolical infallibility. Whereupon it will follow, that the complyer with this method of Worship, can in no reason be charged with reeidivation from asserting Christ's supremacy; for the Liturgy controls no Law of Christ, nor challengeth any submission to the diminution of his authority; but directs us to make all our addresses to God the Father in his name, and glorifieth him as the Father, in the unity of the blessed Spirit, common to them both, teaching us, to ascribe honour, praise, obedience, and adoration to the three Persons in the unity of the same essence, for ever and ever. He that distrusteth the settlement of so well an ordered Church, may rather be afraid to incur the curse wished by the Apostle, upon the disturbers of the peace of the Galatians, I would they were even cut off that trouble you. Let a man search the Liturgy, and examine every parcel of it, I am confident that he shall find no part of it contrary to sound reason, the sacred Text, or the usage and custom of the ancient Church: and then I think St. Augustine's words may be worth the Querists consideration, Contra rationem nemo sobrius, contra Scripturasnemo Christianus, contra Ecclesiam nemo pacificus senserit, de Trin. 4.6. no sober man will contradict reason, no Christian the Scriptures, no peaceable person the custom of the Church.  
Good Madam, whether I have said enough to satisfy the Contriver of the Queries, I know not; but I am confident, that I have said more than was requisite to satisfy your Ladyship, for you are better Principled in the Religion established amongst us, than to be shaken by such Proposals, as the Querist's Paper has offered to your consideration.  
Indeed, it seems strange to me, that Persons (otherwise not void of common sense) should so bungle in disputes of this nature, as, without any considerable force of Argument, to oppose, not only the practice of our own Church, and all others of the Reformation, but to slight the precedent of the Catholic Church, throughout the East, and West, for a long time before, even impudence itself dare charge them with Superstition, or Idolatry; except God in his just judgement has given them up unto a spirit of delusion: For it is very possible, that they, who upon secular designs, disturbed the settlement of our Church, whose prudent, and pious constitutions, their own subscriptions had sometimes justified, should deservedly be punished, either with so much blindness, as not to see what formerly they discerned; or with so much hardness of heart, as to refuse to comply with, what they can, with no solidity of reason, disapprove and censure. The piety and charity of your Ladyship make you zealous to win others to the same persuasion, which, upon, not only the authority of our Church, but the conviction of your own discerning Judgement, you have embraced. I hearty wish, that these, or any other endeavours of mine might contribute somewhat to the gaining of any dissenters to the bosom of that affectionate Mother, whom they have so deeply, by their Apostasy, disquieted, and grieved.  
'Tis not, in my judgement, an Act of comprehension, that will effect this great work, that will but disparage the Wisdom and gravity of our pious Mother, and farther confirm such wanton Children (as resolve never to be confuted) in their obstinate, though groundless oppositions. It must be some Act of the incomprehensible goodness, and power of God, who is able both to illuminate the eyes of the blind, and discover unto them the path of Truth, and to order the Footsteps of the pervers and guide them into the way of Peace.  
Your Christian charity will incline you to implore Almighty God for such a mercy for them, and I shall cheerfully join with you in the same request. To this I shall, at this time, add but one more (for a blessing upon your Ladyship's Person, and Family) and without giving you any further trouble of Reading what has (long since) exceeded the measures of a Letter, rest,  
Good Madam, Your Ladyship's humble servant in Christ, P. S. Feb. 25. 1667/ 8.