THE VINDICATION Of a true PROTESTANT, and faithful Servant to his Church, DANIEL WHITBY, Rector of THOYDEN-MOUNT in ESSEX.  
From Articles exhibited against him in the Exchequer-Chamber at Westminster, By a few Schismatical, tempestuous, illiterate heedless People: Together With a Sermon Preached at RUMFORD the last Visitation in ESSEX, in defence of the Liturgy of the Church of ENGLAND, which is most objected in these ARTICLES.  ESAY 5.3. 
Judge, I pray you, betwixt me and my Vineyard.  HEB. 12.3. 
Consider him that endured such contradiction of sinners against himself, lest you be weary and faint in your minds.  
OXFORD, Printed by LEONARD LICHFIELD, Printer to the University, 1644.   

THE DEDICATION: TO The most Glorious and Blessed TRINITY, The Searcher of all Hearts, the Witness of my Thoughts, Words, and Lines, the Maker of all Things, and Judge of all Men; DANIEL WHITBY, a poor Creature, a Worm and no Man, and yet an Image of that Great Piece: In token of his faithfulness to his Copy, and delivery of this Sermon, makes bold to call upon those Divine Powers, as Witness of the Work, and Publication.   

The Vindication of a true PROTESTANT.  
HAving my Living sequestered, I am now at leisure to look upon the Cause; being eased of the Pulpit, I make bold to visit the Press. There was never any itch or inclination in my nature to appear in Print, but that the blasphemy of the multitude compels me. I have lived these three years in the air of Reproaches; a Popish Priest, Malignant, false-Doctrine-Preacher, what not? but since I have parted with my Living, the noise is greater: now they fill the air and Country with their malicious Revels, triumphing, trampling, singing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they make the Country Echo with their acclamations. Who can blame me, if in Justice and Chartie to myself, I present the state of the business to the world, being not ashamed to give an account of my manner of Life Doctrine, and Trial?  
‛ Twice was my Peace and Innocence molested by their Articles.  
The first Summons were last August, in Harvest, two weeks after my Lord Conway's departure from London; by the opportunity you may guess at the foundation of this attempt: as soon as he was gone, they invaded his Family, and fetched up me; before, they thought the attempt desperate. The Articles were equally divided for number; ten exhibited in the last Summer, ten more the Christmas following.  

The first Article.  
That he is an enemy to Preaching, 
WITHESSES, John Field-Susan. Field. Ed. Prudden  never Preaching but once on the Lord's day, yet not suffering his Parishioners to go to other Churches to hear Sermons, when they had none at home on the Lord's day, charging them to the contrary, saying, The People have too much knowledge; and if it were not for some honourable respects, he would not Preach so oft as he did; and said, if his People wanted any thing, it should be Preaching.  
Which Article hath four Branches; Not Preaching, Forbidding men to go, Inveighing against Knowledge, Threatening the want.  
What say you, 
M. WHITE. Quest. ANSWER. Six years I have been a Minister.  M. Whitby, to not Preaching? Do you Preach but once a day?  
Ever since I have been a Minister, I have Preached once on the Sabbath, besides Catechising at opportunities: for these two last years, and upwards, I have Preached twice on the Sabbath, besides Fasts, and other occasions: if this be to be an enemy to Preaching, I have no more to say for myself.  
Here the Parishioners were called in, and did all testify the same.  
You forbade them to go to Sermons, 
M. WHITE.  when there was none in the afternoon.  
No man ever gave more liberty to his Parishioners then myself, 
ANSWER.  cherishi g and commending these three Accusers often for going to Sermons; yet seeing them grow headstrong, and run contrary to my expectation, I forbade the men one day, to try their obedience; and because the Woman constantly and wilfully avoided Prayers in the Morning, I charged her (for satisfaction) to come in the afternoon, which she despised: but never were they once troubled or Presented for going, nor twice forbidden.  
You said, 
M. WHITE.  the People had too much knowledge, and envied them Preaching.  
If I destroy the things I build, 
ANSWER.  I make myself a transgressor: I daily laboured to advance their knowledge, therefore cannot be thought to envy it: But this line is snatched abruptly out of its Context and frame: I use to speak it Comparatiuè, viz. You have too much knowledge, unless I could see more practice; too much Preaching, unless you show more thankfulness. That line may be envious in an abrupt view, which is apposite in its situation. Pretty, when Ministers must be wounded with the splinters of their Sermons, without head or tail, inference, or coherence considered.  
You threatened, if they wanted any thing, 
M. WHITE.  it should be Preaching.  
They are bound to thank me, and not to accuse; 
ANSWER.  because if I threatened, I have been better than my word: they never wanted that.   

The second Article.  
That he hath been always a maintainer of Superstatious Innovations, 
Joh. Field. Susan. Field. Ed. Prudden  threatening to Present the Officers, for not setting up the Rails about the Communion Table with speed, refusing to administer the Sacrament to such as would not kneel at the Rails; and said, That whosoever would not conform to those Orders of the Church (as he called them) then enjoined, and by him practised, were no better than Witches and Devils; and publicly in the Church desired God, not to hear the Prayers of those that would not join with him in all his performances in the Church.  
Which hath five Branches.  
You have been a maintainer of Superstitious Innovations. 
M. WHITE.  
ANSWER.   
I have been as utter a stranger to Superstitions and Innovations as any in the Clergy, 
There was no superstitious practice laid to my charge in all my trials: For the Rails, I practised no more to them, or at them, then without them.  never transported with Episcopal Innovations, nor now affected to Popular; but kept me close to the ancient Reformation of the Church of England, and her established Laws, which I yet magnify.  
You threatened to present the Officers, for not setting up the Rails. 
M. WHITE.   
We were threatened to be presented at London Office, 
ANSWER.  and Rumford Visitation, which I told the Officers and bade them look to themselves: John Jeyes, Churchwarden, was called in, and denied any such thing, witnessing he had an Order from the Archdeacon to set them up: we were so fare from forwardness, that we were the latest in that observance in the Country.  
You refused to administer the Sacrament to them that did not come up to the Rails; by Name, Susanna Field. 
M. WHITE.   
I never refused to administer the Sacrament, 
ANSWER.  nor put back any all my time, but the Incestuous Sister of Edward Gibs, my Accuser, whom be protected in her shame, questioned me hotly for debarring her the Sacrament, and bore me this grudge ever since: If any missed the Sacrament besides, let them thank themselves, and not complain of me. I did my Duty openly in the Church according to the Rubric (If any have not Received in either kind, or both, let them speak, or signify) there was no intimation of any that wanted, and so I went to Thanksgiving. They must observe me, I cannot study particular persons in the Exercise of my Function. I dare say she came artificially to want it, and lost it, to object against me.  
You said, 
M. WHITE.  Those that would not conform to those Orders, were no better than Witches and Devils.  
They make the Scripture look enviously upon me: 
ANSWER.  I said no more than Samuel, 1 Sam. 15.23. Preaching upon that Text, Obedience is better than Sacrifice, Rebellion is as the sin of Witchcraft, I dissuaded my Congregation from disobedience, from that Phrase wherewith it was stigmatised in the Text, Witchcraft, which was, Conjuring and dealing with the Devil, and I would not have them partakers with Witches and Devils, 1 Cor. 10.20. What Chemics be these Article-mongers, that can extract Quidlibet è quolibet? Turn a fair Text into a foul Article?  
You desired God, 
M. WHITE.  not to hear their Prayers, that would not join with you in all your performances.  
If any such uncharitable Wishes should proceed from my mouth, 
ANSWER.  I should utterly be ashamed of it, and abhor my tongue for speaking it: but the truth is this; I often threatened the neglecters of 
* All my Accusers are absolute enemies to the common-prayer-book.  Divine Service, that stayed from Church all Prayers-while for purpose, that God would not hear their Prayers that would not hear ours, which they have moulded to this strange form.  
Here I appeal to all the world, Whether it be not the duty of an Auditor, if he hear any thing fall from his Minister contrary to sound Doctrine, to come and tell him of it personally, according to Christ's Rule, Matth. 18.15. Dic inter te & illum, then Dic Ecclesiae etc. In many things we offend all, as Jacob said of the Money in his son's Sacks; 
Gen. 43.12.  peradventure it was an oversight: if a man offend not in tongue, he is perfect. Many times a Minister let's fall an utterance, besides his mind: yet to show you the constitution of these Auditors, I never heard of these Faults before, nor ever should, but to do me a disparagement.   

The third Article.  
That he Preached, 
Susan. Field. John Field. Ed. Prudden  That it was lawful for Christians to join with any Nation in their outward Worship; and hath said, That the Roman Church is a true Church, in respect of Fundamental Points of the Religion, although it be stained with Heresy; and that when we are in Italy or Spain, we must do as they there, and proved it from 1 Cor. 9.19.20.  
What say you to this Article? 
M. WHITE.   
ANSWER. This Article carries that Fallacy of Aristotle; A benè divisis ad male con●uncta, The first and last of this Article are one, delivered in a breath: But here is a Line riveted into the Piece about the Roman Church, which was delivered at a vast distance of time; to invite you to believe, that M. Whitby laboured a Communication with the Church of Rome in Worship, for so the Cobweb is spun, to catch the hearers: I make no question, but to satisfy the Judicious and Charitable; and I care for no more.  
I beseech God to bless me in this world, and in that to come, to, and no otherwise, but as I have been a constant enemy to that Church, from my education, and abhor a Communion with their Tenants, etc. 
* My afternoons Exercises are wholly instituted against the Rhenish Annotations.  and have daily begot the detestation of her in my Auditory; yet I am a Foe to none, beyond the Line of Reason: And therefore to acquaint the world with what I once delivered, and is upon Record; I once moved that Question, Ex abundantiâ & copiâ doctrinae, out of nicety, for so I qualified it at that time, Stabilire opinionem, non unitatem; an Romana Ecclesia sit Ecclesia Dei? Or belongs to the Catholic still? And stated it affirmative out of Doctor 
* Append. of the fifth Book of the Church, p. 882. 883.  Field; for I measured his syllables, in deciding it: It belongs to the visible Catholic Church, and borrows that Title 
* As S. Aust. The societies of Heretics contribute to the Catholic; and Solomon, Cant. 6.8. describes the Church replenished with Concubines as well as Queens and Virgins. : It is Verè Ecclesia potius quàm vera, in Mornay's Criticisms: Vera is but the Emphasis of Ecclesia, if we use that phrase, and bespeaks the truth of being, not of Doctrine; Metaphysicè, not Moralitèr: As a Leper, or a maimed man, that hath but body and soul together, is styled Verus homo; be his person never so deformed, he is called a Man still, and nothing else: so the Church of Rome is a Church, Templum Domini, else we must not expect Antichrist from thence; and Children baptised there, must be rebaptired: so that in respect of the Profession of Religion, the holding of some saving Truths, as the Divinity of the Godhead, and Trinity of Persons, wherein we agree; some Articles of Faith, Ordinations, Baptism; she steals that Title of Ecclesia Christi, as the same Author: how dangerous is it for a Scholar to use his Judgement and Reading among ignorant men, in whom is more malice than discretion, their gall above their judgement? But to answer the Article; the first and last were one continued discourse about indifferent matters, expressly about the Postureor the Sacrament: I told them, in France they receive it standing, or walking; in Germany sitting, in England kneeling: all these are best at home; and did we come to their Church, we ought to comply, as Saint Paul, loco citato, observed the manners of the places where he traveled, Italy or Spain, etc. Understand this of our own Religion and Profession; I did not open a Gap to Libertinism, to teach men to be Jews or Turks, or Papists, etc. with the Polype fish, to change their colour with the next Rock.   

The fourth Article.  
That he laboured by all means, 
Susan. Field. John Field. Ed. Prudden  both by Preaching and otherwise, to disgrace our Brethren the Scots, calling them in many of his Sermons, Rebels and Traitors, and made a Sermon purposely against them, calling them the sons of Belial, and said, Now adays a Rogue and Tinker, a Pedlar, any Body, was good enough to draw subjects to Rebellion against their King.  
This Article was omitted: I was not questioned here; perchance it was buried under the Act of Oblivion: But what I spoke, I spoke under Protection of State, the King's Proclamation to that purpose, and a Prayer in the Church to boot. Besides, this Article is aged, it was before the Protestation, when I had no more engagement to a Scot, then to the Dutch or French: since the Protestation, my Vows are upon me. But to disclose the Article; at the Scots coming in, I preached upon that Text, 2 Sam. 20.1, 2. There happened to be there a son of Belial, whose name was Sheba, the son of Bicri, etc. I knew not who Sheba was, and it was no matter; a Tinker or a Pedlar, I said, was fit for such a Project, as Jack Straw, John Cade, and Wat Tiler.   

The fifth Article.  
He hath showed himself an enemy to Parliaments, saying, 
Susan. Field. John Field. Ed. Prudden  The King may take away his subjects goods to supply his wants, without a Parliament, or else (he said) he is no King at all; and for a King to be ruled by the Parliament, is to give his Crown to them, and himself to become a subject: He said also, That it is not in the power of the Parliament, to take a part of a Ministers Benefice to maintain a Curate.  
What say you to this Article? 
M. WHITE.   
ANSWER. Of all the Articles, I have no acquaintance with this; Nec via nec vestigium inveniri. All the Congregation was solemnly examined on these Articles on a Sabbath day, before worthy Gentlemen of the County, and disclaimed this Article absolutely; never any such thing was delivered in that Audience: I have many and many times preached Propriety, never Tyranny, and these Rovers could neither produce time nor Text of these Articles, when, on what occasion, or Scripture delivered. But since those Texts they did produce, did so unhappily discover them, it was wisdom to be ignorant of the most, for dolus latet in indefinito. Two of the three witnesses are of such inconsistency of judgement, emptiness, incapacity, distraction, that I dare venture my Credit, they are not able to carry a Text twice repeated, Terminis terminantibus; which made me admire when I saw them unanimous in their Evidences: They were long Catechised by some good Scholar, before they could say these lessons without book; the last Line assures me of the Sophistry, which M. White struck out; yet I believe it was as true as the rest, having no more occasion to talk of a Minister and his Curates allowance, then of any other impertinency, so that be the matter of this Article true or false, I am confident it is borrowed; and, as they say, it is familiar to choose Articles according to the fate they bring upon men. That which will put him out, you must put in. it is no matter what he hath done, but what will undo him: this Article is more aged then the Parliament, and therefore improbable. My devotion and behaviour to the Parliament since it had a being, I hope are more innocent and probable arguments, than wand'ring jealousies before.   

The sixth Article.  
That he dissuaded his Parishioners from contributing to the Relief of Ireland; 
Ed. Gibbs. John Field.  reling them, they were at great charges otherwise and wishing the younger people that were ready to give, to keep their money for some Briefs he had to gather shortly of great value, and that charity gins at home.  
You were an Enemy to the Relief of Ireland. 
M. WHITE. ANSWER.   
This Article is so contradictory to what I then said, that the Congregation wrote Impudercie on it: had that brow that made it, any wrinkle of shame or honesty, he would have put in something else; for I laboured by all skilful, powerful Arguments, to advance it, and invented a way to make the Parish bountiful, extracting four Briefs which I had then in my hands, from the children and servants of the Parish, which never gave before, nor would have been asked to that Collection, and so left the housekeepers free, that they might be the more liberal to Ireland; yet I am wounded with mine own plumes, and my industry to the cause inverted against me, I was never counted an enemy to charity before.   

The seventh Article.  
That he hath dissuaded his Parishioners from taking the Protestation; saying, 
Ed. Gibbs. John Field.  That it was enough to set the whole Kingdom together by the ears.  
You dissuaded your Parishioners from taking the Protestation. 
M. WHITE. ANSWER.   
This is an Article of the same brood, I took the Protestation myself; preached two Sermons upon it out of Psal. 66.13. divided it into four parts, opened it, and commended to my Congregation every part of it: I do not contradict that in my Pew, which I preach in my Pulpit: I am not Yea and Nay; but I told those seditious men that brought it me unattested, contrary to the Ordinance, they were disorderly men, and would set the world together by the ears; which they (as handsomely as they could) transferred from their persons to the Protestation.   

The eighth Article.  
That in a Sermon, at a Visitation at Rumford, 
Ed. Prudden Ed. Gibbs. John Field.  1641. out of a pretended zeal for the Common Prayers, bitterly inveighed against preaching and conceived prayers, viz. That God thinks best of forms of prayer, and not of prayers of the Spirit, for prayer by the Spirit did quench the Spirit, and that God's stomach is not queasy as men's of our days; he doth not search for new devices, God is the God of the Old-Exchange as well as of the New, and wears not such mutable ears as men do.  
That set-formes of Common prayer, are the greatest glory of our English Nation.  
That those that cannot endure to spend one hour in hearing Divine Service, and yet can be content to see two glasses turned in the Pulpit, though they hear nothing but Nonsense, their ears are better than their hearts.  
What say you to the Visitation Sermon? 
M. WHITE. ANSWER.   
I preached at the Visitation on that Text Matth. 6.9. After this manner therefore pray ye, Our Father, etc. in advancement of our form of Common Prayer: The Copy I had in my hand at the Trial, laid it down on the Table before the Committee, with these words: If there be any thing in this Sermon, that savours of a corrupt brain or an evil spirit, I will gladly bear the guilt of all these Articles; if not, I hope this may be a glass wherein you may see their ignorance and malice, as well as my innocence. I told them moreover, 
The Lord Says.  in whose hands there was a Copy from the first birth of it: Nay, to tell the world my folly in this case, I have preached this Sermon thrice in three solemn Congregations: I have given out three Copies of it; to the Lord Say, to my father, the Minister of Buckingham, and to a neighbour Gentleman in Essex; and now I must be forced to Print it, to Vindicate both it and me stom the brain of the Vulgar and the Country noise; and if I do not Print it as near the Copy and delivery as I can, let God and the world detect me for an Impostor: But to dally a little with the Article, the Author brings me in, out of a pretended Zeal to Common Prayer, to have said this, when all the Country knows, my Zeal is more than pretended to Divine Service: I have preserved the form of our Church prayers to this day, and will maintain them against any opposer: Sure some preacher put in that Rhetoric, that hath renounced the Common Prayer, and thought I would prove a pretended Zealot like himself.  
Many have spoken basely and coursely of it as the report goes; it is now to be seen, and sears no tongue but the blasphemers, no judgement but the fools.  
Here Edward Gibs made them merry, mistaking Mutual ears in God, for Mutable: One of the Committees asked him what Mutual ears were? He could not tell; but said, God's Mutual ears, if it please you: as the other witness to these Articles, the Gentleman of Gotham called the Malignants, Relignants always, not being able to know or distinguish words: yet these Mountebanks will be judges of Sermons and Divinity.  
Reader, I will set the Sermon after the Articles, that this stuff may go together.   

The ninth Article.  
That he said, 
Rob. Coudge solus.  It is law full for any man to do obeisance to any thing in the remembrance of God.  
Did you say these words in your Study, 
M. WHITE.  as you were discoursing with Rebert Goudge?  
I do not well understand them, 
ANSWER.  nor can I Prophesy what he means by them, I resign the Article back to his wifedome that made it.   

The tenth Article.  
That he refuseth to take or administer the late Covenant.  
Have you took the Covenant? 
M. WHITE. ANSWER. M. WHITE. ANSWER.   
No.  
Will you take it?  
I crave the privilege of a Christian to enjoy my conscience, I cannot take it: I had a fortnight's time to think better of it: I came up within the time, and told them, I would take it as fare as it concerned the good of the Parliament, but not the Pro and Con. One of the Committee asked me, what I meant by Pro and Con? I answered, every wise man seethe this Covenant to be built upon a Controversy betwixt King and Parliament; now the same loyal opinion I have of the one, I have of the other, and therefore cannot swear: I believe that the Parliament took up arms, for Religion. Laws and Privileges, to maintain them, and I believe the King doth the same, and I must not drive out one nail with another: I believe in conscience that Joseph is an honest man, and I think the same of John; I must not swear out my charity to John, with my charity to Joseph: and so was bid to withdraw, and sent home for almost half a year, having satisfied the Committee with my answers, none contributing a syllable to my doom at that time.  
To show the world now, the Constitution of my accusers, how unquenchable their Zeal is to such erterprises, their malice was more incensed by that repulse: They are preparing presently for a second Onset like Simeon and Levi, their wrath was cruel: that instance may stand here, for never a trial but some Levites were apparent, as well to contrive the Articles, as countenance the Cause; It was not the witnesses alone, but their Oracles to boot.  
At Christmas I was served with a second Summons on the Lords Day, as I was coming to the Sacrament; and standing before the Lord's Table, preparing the Elements for service, John Field presented me with this piece of his Religion; his Religion I may call it, for we could see no more: as soon as he had served me, like Judas he went out, forsaking the Service and the Congregation.    

ON the 29. of December, I appeared at the Exchequer, and had ten articles more exhibited, but they fell short of hurting me, they were either single witnesses, or double lies; And a noble Knight of the Committee told me, they did not stick on me, they were Moats in comparison of the first, which appeared as Mountains: Therefore I shall be the nimbler in dispatching them to the Reader. These Articles come most from the Chimney-corner, or Table: what I spoke in private at home, is Articled by Edward Prudden, than a servant of the Family, and a Traitor to it; but it is no matter, since the world knows the worst.  

The first Article.  
First, 
Ed. Prudden solus. M. WHITE. ANSWER.  That the taking off the Earl of strafford's head, caused the Rebellion in Ireland.  
What say you to this Article?  
I cannot tell, where, when to whom, on what occasion, I should speak it; but we have often discoursed of the Deputy, in reference to the miseries of Ireland, not any affairs in England, imagining that the Rebels took opportunity to rise from his absence and death; if he had been there, they durst not have stirred; it was causa per Accidens: Causa sine quâ non, in our talk, not Efficiens; no physical, but a moral cause, which is the occasion and opportunity; as my going to Church is the cause that I am rob at home.   

The second Article.  
That a heathen might be saved by his Moral virtues, 
Ed. Prudden John Field.  without Christ, else God should be more just than merciful.  
This Article would make me blush, 
ANSWER.  had not God's providence discovered it for me: but sure, if this Article had not been spurious, it would have shown its face the last time; for those were a year and an half a hatching: and could they forget this, and leave it out? I trow not. I desired M. White to ask, on what Text it was Preached? for I writ all my Sermons, as I told them, from the beginning of my Trial. I thank God he named a Text, 1 Cor. 13. he knew not the Verse, but I fancied it could be no Verse but the twelfth. I looked amongst my Copies, and there I found that Subject which I shall faithfully transcribe out of the Copy, if the Reader will pardon the Prolixity. The excellency of the Subject would invite me to Print the whole, were it not for tediousness. The words are; Now we see through a Glass darkly, but then face to face: Insisting on our different knowledge of God in this world, and the estate to come, employed by the Glass and the face. Three things I observed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Glass: first, the darkness of our knowledge here; secondly, the several Glasses wherein we see God; thirdly, the best use of these Glasses. On the second part, I raised this variety; Three Glasses wherein we see God: first, the Glass of the Creation, Rom. 1.20. secondly, the Glass of Reason, Proverb. 20.27. thirdly, that of Faith and Revelation, Jam. 1.24, 25. From the two first Glasses I raised this Question Whether the Works of the Creation and the Light of Nature, the visible World, Reason, and Philosophy would show God sufficiently to bring a man to Heaven? Whether a Heathen and Philosopher might be saved through these two Glasses? The Copy runs thus: I have no authority and disposition to condemn any nor shut Heaven-Gates against them; Who art thou that judgest another man's servant? Rom. 14.4. To judge, is God's Prerogative; it becomes me to show Pity, rather than Cruelty: I am not proud to send all to Hell that knew not Christ so well as I, but rather must judge myself, and think we that know God more than they, shall have a harder Audit; Father forgive them, they know not what they do, Luke 22. The less knowledge, the more Preface to Mercy: The servant that knows his Lords will, and doth it not, shall have more stripes. Those that sought after God and Heaven, and walked according to the Law he gave them, in every Nation, Age, and Condition, some were accepted, Act. 10.35. Even the Gentiles, that had not the Law, were a Law unto themselves, Rom. 2.15, 16. If God shown them enough to condemn them, Rom. 1. it becomes not me to make him cruel, and say, he shown them not enough to save them, Micha 6.8. He hath showed thee, O man, what is good; and what doth the Lord require of thee? There is an Indicatum, and Requisium: I will not conceive God so hard a Master, as the ungracious servant reproached him, reaping where he hath not sown: Put thy knowledge to the right Bank, and as God shows, he will require, and accept thee. I know, there is no salvation but by Faith in Christ, other foundation can no man lay, 1 Cor. 3.11. But Faith hath been a Mystery in all Ages; the Lamb slain from the foundation of the world a wonder which Angels desired to look into. That Glass, like the Prospective Glass, hath varieties of appearances as God divides to every man a measure of Faith, 1 Cor. 12. We must not measure all the world by our Last: Tell me now Adam believed in Christ, before his 〈◊〉; what fancy the Jew had of Christ before he came, that would not own him when he saw him. The Old Testament bad one Line of our Creed expressly, Credo in Deum; but the other Persons of the Trinity were strangers to their apprehensions. Saint Paul hath some glances in his Epistles that do illuminate my mind, and confirm my Charity: 
* Gal. 4.9.  We know God, or rather are known of him, etc. If I may apprehend that for which I am apprehended, Phil. 3.12. where the hand falls short of him, he takes hold of it 
* God's mercy over-reacheth man's apprehension. ; I am found of them that sought me not, speaking of the Gentiles, Es. 65.1. He will have mercy on whom he will, Rom. 9.15. The Revelation of Christ was a hidden mystery from former ages, Eph. 3.4, 5. And therefore above my rule to conclude, Quanta & qualis fides ante Christum sufficit. Those virtuous Philosophers that lived in awe of God, and expectation of his reward, Heb. 11.6. shall be within the compass of my hopes, many of them; else how should I hope for mercy for myself, that know God better, and live worse? Will not Cato make Christians blush at the Judgement Day? There is not so express distinct Faith required of them, as us: To whom much is given, of them much shall be required. So fare the Sermon, which I tendered to the Committee, showing that Line, Other foundation can no man lay, 1 Cor. 3.11. where my opinion was visible, I shown two Copies more, my Confession of Faith on that Article, Credo Jesum; and that Question, An gentes quae nec Messiam expectarunt, nec missum agnoverunt, potuerunt è lumine naturae salvari, which I had stated negative against the Arminians long ago; and in all my Sermons they heard that Text of Peter, Act. 4.12. There is salvation in no other Name etc. I hope three Copies did prevail above two Cow-men, though they are as Zealous as Doeg the Edomite, saul's herdsman that slew the Priests, 1 Sam. 21.7. and 22.18. If any wonder at the mistake in this Article, desine mirari; the man that made it, knows as well how to Pick a hole in a Minister's Coat, as a lock in his Lady's house.   

The third Article.  
That the Voting down of Bishops, 
Ed. Prudden John Field.  was to destroy the Order of Aaton, and to bring Jeroboams order in.  
Voting is a word I never use, 
ANSWER.  and this Article is above two years old, before any Voting down of Bishops; yet I have often spoken to that purpose, labouring to advance Episcopacy in the affection of my Auditors (which was the present Government) against all Corruptions of it: To which end I made use of that Text 2 Chron. 13.9, 10, 11. Judas Priesthood, and Jeroboam's, as Abijah said. I always made the Church-Government suitable, according to the three Constitutions of it, under the Law of Nature, Morality, and Grace; Paternal, Sacerdotal, Episcopal.   

The fourth Article.  
He would often wish, 
Ed. Prudden solus.  That he had great sums of money to lend the King.  
I have ever the best wishes for the King; 
ANSWER.  and hearing of Writs going abroad to borrow money, I wished I had thousands to lend him.   

The fifth Article.  
Seeing an Ordinance of Parliament, 
John Brown solus.  for assembling Divines for the Synod, and M. Martial and M. Sedgewick nominated for Essex; he said, A pox take the Puritanical Faction, they had made more disturbance in the Kingdom, than ever would be quenched Had they no other to put in but those?  
Here comes in a new Customer, 
ANSWER.  a Proselyte of the next Patish, with whom I have no more acquaintance, than the Crow that flies by me. Penes authorem fides.  
Did you not curse the Furitanicall Faction? 
M. WHITE.   
None that ever knew me, 
ANSWER.  heard that Dialect come out of my mouth.  
Did you not speak against M. Sedgewick and M. Marshals Election for the Assembly? 
M. WHITE.   
I spoke not of M. Sedgewick at all, 
ANSWER.  nor of any Election to the Assembly; but seeing two Sermons of D. Burges and M. Marshals lying upon M. Chevelyes table, I told M. Chevelye I liked D. Burgesses Sermon well, not M. Marshals; I saw nothing in that answerable to so great a Fame: that was all discourse, and occasion, that we talked of; which M. Chevelye being called in, justified before the Committee.   

The sixth Article.  
Upon the Propositions for Peace, 
John Brown solus.  he said; Now there would be Peace upon any terms to save life; Now they would deliver up Castles, Forts, or any thing, God knows, to save life; Now the Roundheads Arses made Buttons.  
He brings me in very Theatrical, 
ANSWER.  as if I were acting upon a Stage: but the last part betrays the Author, The Roundheads Arses is a Compliment, that becomes his mouth better than mine.   

The seventh Article.  
He thanked God he never had so little manners, 
Ed. Prudden solus.  as to go by a Church and not pull off his hat.  
This is very likely to be mine, if he means through a Church; the inside, not the out.   

The eighth Article.  
His Company which he associated himself with, are Malignants, 
Ed. Prudden Ed. Gibbs. John Field.  Drunkards, Swearers, and men of very scandalous lives, as D. Wright, M. Nicolson, M. Everington, and such like persons; and when he was absent, these only supplied his place.  
I thought I might have been excused my Companie-keeping, 
ANSWER.  seeing I make no more use of it, then to preserve Civility and Courtesy: it doth not extend to the Alehouse or Taxeme, but to the doors where I live, where there be better witnesses to take notice of my behaviour. I have been six years in this County and scarce know six Gertlemen, to whom I own Visits; I am an utter stranger above two miles from home: I did not expect to be accused of Company, that am accused of Stoicism. For these Gentlemen expressed, I was never witness of any such ill qualities; some of them I have not seen since the Notion Malignant came up, and I have reason to think better of them then these report. Those that will lie unmercifully to paint their Minister, will stretch a little to set out the colours of a stranger. For their Preaching in my Church, it is rare; perhaps once a year I entertain a helper, when I visir my Father: and for their Doctrine, my Accusers have commended it: when they preached in my Church, they preached very well.   

The ninth Article.  
He said, That our Townsmen were right for the Cause, 
John Brown botcher, solus.  to raise War against their King; but for his part, Cursed be his heart that lends any Money, he would not go on in those ways.  
This strange man brings nothing but Cursing and Swearing, 
ANSWER.  and filthiness against me: but imagine that we met upon Mount Ebal, I hope the Committee will not believe, that I was so mad as to curse myself. With that, I laid down a Bill of Expenses for this year, which I had paid and given the Parliament, 20 pound out of a poor Living of 80 pound; the Constable's Oath was offered, to testify the payment of so much from my Purse.   

The tenth Article.  
That the said M. Whitby hath been privy to, 
Ed. Gibbs. Susan. Field.  and assistant in sending one privately with Letters to Oxon.  
This is a good Article to wind up the bottom; 
ANSWER.  there appears nothing in it but a Lie, and the Image of Jealousy: Since there hath been a Controversy in this Land, Oxford hath not been the wiser for me by a syllable; but I sent a Letter to a Friend dwelling towards Cambridge, and they mistook the University. Robert Clark was called in, whom they accused for carrying the Letter; and he offered to take his Oath, he knew not where Oxford stood.  
Have you took the Nationall Covenant? 
M. WHITE. ANSWER. M. WHITE. ANSWER.   
No.  
Will you take it?  
I will take it Passiuè, but not Actiuè; it belongs not to my Calling to root out Episcopacy: I take it as Elisha took his Master's departure, 2 King. 2.3. patiently. I promised them obedience to it, but preserved my opinion of it, because my Reading had made such impression upon my Judgement. I spoke too much to this Question and fear it did displease: yet I hoped for pardon, it being a sudden Answer to an unexpected Question; and I only laboured to show an honest mind.    
PSAL. 82.8. 
Surge Domine, judica terram.  1 PET. 4.19. 
Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator.   

THE VINDICATION Of the Form of COMMON PRAYERS Used in the CHURCH of ENGLAND; In a Sermon Preached at the last Visitation at RUMFORD in ESSEX; By DANIEL WHITBY, Master of Arts, Parson of THOYDONMOUNT: Lately accused at the Committee in the Exchequer Chamber for the said SERMON.  
OXFORD, Printed by LEONARD LICHFIELD, Printer to the University, 1644.   

An Advertisement.  
Where any Limb of the Article is to be found in the Sermon, it shall be noted by an Asterisk * in the Margin, especially that Contradiction, Prayers by the Spirit did quench the Spirit. There is no Inventory of it, but pag. 27. in an Objection, where the Reader may gather the great Abilities of these Religious Mountebanks, that cannot distinguish betwixt an Objection and Thesis in Divinity, nor know when a man speaks out of his own mouth, or out of another man's.   

The Vindication of the form of COMMON PRAYERS, used in the Church of ENGLAND.  MATH. 6.9. 
After this manner therefore pray ye.  
HEre is an Ergo in my Text (Therefore) it shows this Verse is an inference of the former: Now less any man should say to me as Christ to the intruding guest; Friend, How camest thou in hither? 
Mat. 22.12.  be pleased in one word to take the Ergo, the dependence.  
Our blessed Saviour in this Chapter censureth two sorts of people for errors in devotion, Hypocrites, ver. 5. Heathens, ver. 7.  
The Hypocrites are challenged for two things: 

The Posture of Prayer.  
The Place of Prayer.   first, Standing; secondly, Streets and Synagogues.  
Not that either of these were evil in themselves, but in their choice and affectation: They love to pray standing, etc. They affected them both out of Pride and Singularity: secondly, out of an evil end, To be seen of men, and so they have their Reward.  
The Heathens are condemned for Tautology, and idle Reperitions; that served their Prayers as the Cook his Dinner, dressed Pork in several Sauces, and Messes; all was but Perk: So they loaded God's ear with multitude of words, to no purpose.  
Christ labours to preserve his Disciples from them both: The former, ver. 6. The latter in my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
The parts of this Text are two: 

A Precept  
A Patterne  
A Duty  
A Direction  
The Commission Pray ye, etc.  
The Copy Our Father, etc.    
I will say nothing touching the latter, the Lords-Prayer, though it gins to grow out of request; in many places you shall not hear it at all. 
〈◊〉. 15.20.  Now the servant is not greater than the Lord: no wonder if they despise our Prayers, when that which cropped from Christ's mouth comes not in their lips, as if not worth the owning. The Lord maintain his own Prayer, I shall labour to maintain ours, in the first parts of the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After this manner, etc. Where, that I may not spend one grain more of my Glass in a Preface, I shall presently acquaint you what I intent to do: Four things will absolve this Text, and my intents.  

First, The Duty and Approbation of Common-Prayer, Pray ye, All.  
Secondly, The Excellency of set forms of Common-Prayer, After this manner.  
Thirdly, The Commendation of our set form of England.  
Fourthly, I shall wash it from the stain of Popery.   
First, To begin at the lowest Stayre of this Division and so climb upwards: It looketh the better in my conceit for its Name and Title, that it is called Common-Prayer. For the better any thing is in Religion, and God's Worship, the more excellent it will be, by being public; Bonum quo communius, etc. As the Heavenly Bodies are more useful by expansion, the Sun most serviceable when he spreads him widest in our Hemisphere; So God's service is most serviceable to him and us by being common, and freely communicating itself to all the people, thriveth both in the virtue and praise. Solitary and single Prayer is sweet, and presents the Soul with Security, and Liberty, and Raptures, to convey herself too God. But Common-Prayer is more forcible, and fortified by Union and agreement of Christian minds. Where so many hands and hearts are lifted up together, they pull down God among them by force of Arms: ver. 20 Where two or three are gathered, I am in the midst: 
Exod. 25.8. Revel, 1.13.  Mat. 18. Mark how intimate he will be to the Congregation: Christ Jesus, the middle Person of the Trinity, loveth still to be in midst. When he was borne, he was in medidio jumentorum; at twelve years old, in medio Doctorum, in the midst of the Doctors; all his life, in medio Discipulorum; at his death, in medio latronum, of Thiefs; in Heaven, Angelorum, in the midst of Angels; in the Church, in medio orantium, in the midst of Orators: etc.  
Do you know, what it is to have God in the midst? I fancy something more than ordinary in the phrase; 'tis not only his presence, but his yielding and condescending to their joint desires, 'tis to compass God in out suits, to hem him in, to have of him what we ask and will; (as Soldiers a Prisoner, that he cannot escape, when they have begirt him round, in medio. So (if I may use the Metaphor with Reverence to Almighty God) God giveth joint prayers the Day and Victory over Heaven; suffers himself to be taken; and led Captive by the faithful Devotion of an Assembly.  
We seldom read in Scripture, of God thus conquered, and led Captive in single duties, and duels of Devotion, only twice: 
Gen. 32.28. Hos. 12.4. Exod. 32.10.  when Jocob got him in his arms by prayer, and would not let him go, and when Moses bond his hands, Let me alone, God begs to be Released, these single Israelites prevailed with God. But now every pious Congregation is sure of such a purchase, Ego in medio; God readily resigneth himself to consenting Souls. So that those hands which single are too weak for such a Victory, 
Exod. 17.12.  when Aaron and Hur help them in their Devotion, become prevalent.  
Even in Private Families, this Common-Prayer, day and night is powerful, much more at Bethel, the Sanctuary and Temple, where the place itself bespeaks its necessity: 
Esa. 56.7.  My house shall be called a house of prayer to all people: where two things; 

The Appellation House of Prayer.  
The Generality of it, Common-Prayer to all people.    
God gave the Church her Name, as to Adam in Paradise; and sure he did not Nickname it, it must not stand for a Cipher. Christ defends this Name, and Text of the Prophet Esay, 
Mat. 21.13.  by his tongue, hand, Repeating, and lashing it into their apprehensions in his Gospel. Do not they deserve the lash that would disgrace it? God chooseth this Name for the Church above all, that we should choose this work above all. Churches had not been built but for Public Oratories: shall we rob God of his intertions, the end to which he gave them? or prefer any thing above that, which he chief commends to us? But ye have made it a den of thiefs, faith Christ. Who? Buyers and Sellers: How? By stealing into the Church, creeping with their stalls into the House of Prayer: but still they let it be a House of Prayer. They did not envy, but advance that; and stood there to further it.  
But I will tell you of a strange fort of thiefs in our days, that will steal out of the House of Prayer in Service-time: my, will steal the Prayers out of the Church and banish them, and wound them with hands and tongues worse than the traveller. 
Luk. 10.30.   
But may not I be mistaken and do them wrong? they love Common-Prayers and Church-Prayers, so they be not Printed, so they be poured instantly from the Spirit, Memory, and Man. So it be given them in that Hour as the Scripture speaks, Mat. 10.19. whereupon they challenge the Pulpit for a sudden Service: they will Frequent those Churches and meetings, where the business is without bookeresigned wholly to the Preachers present thoughts: they will take such as God sends ex tempore, Good or bad. Let it be given them fresh, and each day variety, and they are well: Like Ahimelecks' Shewbread, 
1 Sam. 21.6.  which was to be set hot upon the Table, in the remotion of the Stolen: So if the Bread of Life come hot each Sabbath from the Preachers Oven, they will accept it; otherwise they are more curious than David, and will not have the Stolen. To correct this vein of Humour in our age, I step to the second Stayre of my Division.  

The excellency of set forms of Common-Prayer.  
And here, 
Part 2.  to win more credit to the cause, I shall use this Art, having but slender Abilities of mine own, I will take some abler Scholars by the hand, to confirm and lead me in the entrance of my opinion: Two only shall be named, which may suffice; In the mouth of two witnesses, etc. M. Daniel Dyke, on Psa. 124. Let Israel now say, etc. M. Attersol, on the Book of Numbers, 6. c. 23. etc. 10.2. last ver. Where both with one Pen proclaim this conclusion, the lawfulness and use of set forms of Prayer, and praises in Public and Private, M. Attersol proveth it at large, and answers the objections to the contrary.  
I shall commend the practice of set forms from good Arguments, as well as men. The Arguments are of three sorts: From 

Scriptures.  
Reasons.  
Consent of Reformed Churches.    
We find the discovery of set forms in Old and New Testament, Argum. 1 under the Jewish and Christian Church. Those two places, Numbers 6.23. Thus shall ye bless he children of Israel, etc. The Lord bless, etc. which was given to the Priests for the whole Congregation, to be pronounced at all times in the Tabernacle; It was apppointed to Jacob for a Law, and to Israel for an everlasting Testament. And whereas some object thus, ad hunc modum, that is after such a manner not the same words this is very ridiculous. Then Moses and the Prophets carrying God's errand, 
Exod. 3.13.14.15.  Thus shalt thou say unto them, I am hath sent me to you: or, The God of Abraham, Isaak, and Jacob, etc. might not say what he said, but must coin something else like unto it. Moses used one set form for the marching and ressing of the Ark, c. 10.35. though he knew how to speak a word in season and out of season, as well as any Separatist. He that offered the Basket of first-Fruits had his set-forme of Confession, A Syrian ready to perish was my father, etc. David's 92. 
Deut. 26. v. ●●.  Psalm was sung every Sabbath day as we may gather by the title, which is as Canonical in the Hebrew Copies as the rest. Our blessed Saviour in the new Testament, sung a Hymn with his Disciples after the Sacrament, one of david's Psa. usually practised on such occasions. And having the fullness of the Spirit, yet went the third time praying the same words, And gave his Disciples this set form of Prayer, 
Mat. 26. v. 44.  When ye pray, say, etc. Luk. 11.2. as John Baptist taught his disciples the like which we gather from the first verse.  
Where although he did not always tie them to the words and no more which was the error of the Waldenses, yet neither did he at any time forbidden them the use of those. S. Paul had copious graces of the Spirit yet he always useth one form of salutation, before and after his Epistles. S. John in his Revelation sets down the forms of praises in the Triumphant Church above; 
Revel. ch. 4. 11. 5. 13. 15. 3. 19 etc.  In the Song of the 24. Elders, and the Rest; The Song of Moses, and the Lamb, verbatim; what words they sung, the Hallelujahs, and Doxologies, and will not set forms of Prayer become the Militant Church here below? So that the Scripture is not repugnant to set forms of Prayer, but very obvious, which shows the Ancient practice of it, both in the Jewish and Christian Church. And as the Synagogue had a Liturgy composed out of Moses and David and the Prophets by their Predecessors; So the Christian Church hath cast herself into the same mould from her Infancy; as we read still of the Liturgy of the Fathers. So much of the first Argument.  
The Reasons that favour a set form of Prayers, Argum. 2 are drawn from three heads.  

God the hearer or accepter Of Prayer.  
The Orator, or Minister the maker Of Prayer.  
The people to whom it redounds.   
First, It's fond to think that Almighty God loatheth prayers that come often in the same words, or likes one that hath a daily new Edition corrected or amended, or rather corrupted by the Author: 
*  His stomach is not so queasy as mame's are, that affect change and variety of dishes: 
Act. 17.21.  He is no Athenian Auditor, Acts 17.21. that delights daily to hear some new thing, and spends his time in expectation of thy invention: He doth not listen after novelty and variety of words; to hear the soul in a new tune no more then to see the body in a new dress: If we come every day in the same  to Church we are as welcome. So if we apparel our thoughts in the same language, 
*  God is as well the God of the Old-Exchange as of the New: He doth as little affect the changeable suits of service as of apparel, and we treth not such mutable ears as men. Nay, he threatened to punish those that wore strange apparel, Zephan. 1.8. and forbade strange gods: So (for any thing I see) strange alterations in Religion, in our approaches to him: If no other God but me, 
Mal. 3.6.  why we affect other approaches? I am the Lard, I change not: you may change and be unlike him so: It betrays a vanity both in our conceit of God, and in our own souls as 〈◊〉 we were never the same men before him: I am not I as S. Austen; we have the same sins to be sortie for, the same suits to beg of God, the same  to pay: And what if we pay it in the same Coin? It is all one to him, he doth not affect the new Mint and stamp of Devotion; that Jesus Christ that as the same yesterday, 
Heb. 13.8.  to day, and for ever; will not dislike thy prayers if they be so.  
Secondly, In respect of the Orator, whose help this is in a time of need; every one was not so rich under the old Law, to bring God an oblation of his own cost and charges: 
Sacrificium Juge.  there was therefore the continual Sacrifice, which did befriend them all: so every man is not so well gifted in this case, to pour out a daily Sacrifice of his own invention; therefore the continual form is a remedy for that want: though some in the Church are plentifully stored and qualified, yet every vessel doth not runover, every bottle doth not burst with new wine: many an honest man wants utterance, knowledge remembrance language and contrivance, which are the requisites to the work: These men must betray their weakness, or leave their Ministry. No, God and man hath provided every Pastor a staff to sustain his infirmity, so that he that like the palsie-man, 
Luk. 5.18.  shakes and cannot go himself to Christ, he shall be supported on others shoulders the Liturgy of abler men. This is not spoken to excuse the Minister, and make him dull and larie; no, he hath his time and place to show his rich abilities in the Pulpit, he hath work enough to do somewhere else both to pray and preach, enough to spend himself: I wonder at those Scholars constitutions, that would refuse this ease and make Enclosure of Divine Service, that would have nothing open-field for the good of the Commons, but like greedy Impropriators, enclose all within their own hedge and ditch. The Priest had work enough to do of his own, Ergo, God gave him Levi to help him in his service; so our Ministers have what time they will of their own for the Pulpit, the form of Prayers is given them like Levi for assistance, so that he that can do all of his own abundance, should be contented with his Pulpit, and not despise the Desk where his weak brother is gratified.  
Thirdly, and chief, in respect of the Congregation which hang upon the Ministers lips at Prayers; and in this case, set forms are most profitable; and in two Respects, for their Ignorance, and Edification; those two a Minister must consider, the constitution of their souls, and then how to benefit them. Now in the first place, a set form suits best with the Country's Ignorance and their vulgar capacities, for they are not all wiser than their Teachers, though the proud despisers of our Prayers think so; yet as S. Paul apprehended his Corinthians, 
1 Cor. 3.2.  Many are babes in Christ, and must be fed with milk, and not strong meat alone; and will you venture to give the child every day a new breast? It is thought more wholesome to let it draw the old: Familiarity makes the child in love with any thing, but Ignoti nulla cupido, no desire to that it doth not know: Prayer oftener heard is better understood, digested, and turned into whole, some flesh and blood: It is with devotion as with diet, not so good to taste of every dish, as to feed of one, so Philosophers and Physicians say, and so Divines: Variety may delight and please, (as Seneca said of reading, 
Varia lectio delectat, certa prodest. Sen.  so I of hearing) but constancy and acquaintance brings profit to the hearer. Those that are skilful in the words and knowing souls, could well endure a full rich table; but weak judgements would not get, but lose at so high an ordinary: Therefore we must condescend to the poorest soul, and train up the simple ones: We must respect Christ's little ones, And how can that be better than by this familiat method of Devotion? We use to set children Copies and ruled lines, not suffer them to wander about the Paper; so Precept upon precept, line upon line, as Esay teacheth us to repeat the same over and over again: 
Esa. 28.10.  We must go along with the flock, as Jacob, according as they be able to drive; 
Gen. 33 13.14  my Lord Esau may gallop to Mount Seir, Jacob must observe the foot of his tender children, and flocks, and follow them. The Gentiles desired the same words might be preached the next Sabbath; 
Act. 13.42.  Ergo, with more reason, the same prayed; a repetition Sermon is more unseasonable than repeated Prayers.  
The last Argument is drawn from the consent of all Reformed Churches wherein every Kingdom studieth unity and uniformity for God's service, to avoid confusion, which would arise from humane pleasure, if every man might have his will: and be their form less or more, like or unlike to ours, yet still they have some form (as my  
* Attersol.  Author warrants) Ergo, we are obliged to this, because it is our own, which is my third Conclusion. But first I must remove some Rubs out of the way. Ob. What makes them reject set forms of Prayer? Sol. The Spirit, or rather self-will; for nothing can violate this truth, but self-conceit: But still the Spirit is pretended to suffer injury by set forms, to be stinted, quenched, and quite cooled, etc. 
1 Thessa. 5.19. Rom. 8.26.  But is not the Spirit to be seen in Common Prayer, in lifting up the heart, 
*  in feeling of our wants, and desires of relieving, and laying hold on God, as well as in ex tempore Prayer? 
1 Cor 14.15.  I will pray with the Spirit and Understanding: But thanks be to God, I better understand the Common-Prayers then that I never heard before; I can better say Amen to them, because I best conceive them. The Minister prays in an unknown Tongue to the poor Countryman when he vents what he never heard before. Secondly, Ob. The Minister reads, rather than prays, say they. Sol. Answ. He prays reading which he may better do than they pray studying (as they must do) Where is his Zeal, when he hath sense to look, and scarce knows what comes next? But it shall be given in that hour, Ob. 
Mat. 10.19.  for it is the Spirit that speaketh in you. Sol. Answ. Mark what hour that is; of Persecution, and not of Prayer; of Distress, and not of Peace: God will not suffer his Church to fall, for want of Truth; that is the meaning of the Text. By that Argument, we may as well shut out all care and study for a Sermon, as well as Prayer; For it shall be given us, etc. Ob. Ob. Set forms do not answer our wants many times so fitly, as conceived. I answer: Sol. Wants are general, which concern all men at all times, and our form is herein sufficient; or extraordinary occasions of Mercy and Judgements, and herein the Church hath power and reason to call a Day, to supply it with some form for the purpose; or particular wants which the Minister doth not look after for private men for so he may answer one man, and miss a hundred. And so I come to the third Conclusion.  
The Excellency of our set form of Prayer: 
3. Conclus.  My Charity is at last arrived at home, and I am proud to do my Church that honour she deserves: 
*  The greatest glory of our English Church hath stood these fourscore years and upward in her public Liturgy; wherein she hath so commended herself to all the world, that I hear of no despisers but at home. The Nations round about us have admired our happiness herein, and paid that thanks to Heaven for us which we did owe. If Calvin and Beza had dwelled here, we had had their approbation, (as by some Letters into England I conceive) they would have studied no new Discipline, where they had found this. As oft as I look upon our form of Service, to me it is a matter of , and not dispute. But since there are such Owies at Athens, that study to defile their own nests; such male-contented souls, that missing some temporal preferments in the Church, would deface the spiritual, and be revenged on God's honour for loss of their own: Give me leave to do my best to beat back their tongues, and fling their insolence into their tumultuous bosoms.  
I shall advance the excellency of our Liturgy, or form of Prayer, from three apprehensions.  

1. Of the Authors and Authority.  
2. Of the Form and Work itself.  
3. Of the Circumstances and Constitution thereof.   
First, The Authors and Compilers are unknown to me by name, but you shall know them by their works, (as Christ faith) and by the age and time wherein they lived, which are undoubted Arguments. They were those holy men of God that lived in the days of Edward the sixth, the first Fruits of the Church of England, the Reverend Fathers of the Church, that struck fire out of darkness in the days of Popery, and set their faces against the Church of Rome, little dreaming their book should be requited with the name of Popery for their pains, that were ready to kiss the Stake in Queen Mary's days, for the maintenance of this Book and Service.  
Here is the foul discovery of our not-understanding Age, that would feign make men believe that Book is Popery, whose Authors died for the testimony of Jesus, and the defence of this Book. Some of them fled for persecution, until the days of Queen Elizabeth, and then came home and enjoyed this Book and Service by her approbation.  
There is something to be given to the Authors in such a case; for if our singing Psalms shall pass in the Church, in reverence to Antiquity, though Tho. Sternhold, and John Hopkins (some honest Gentlemen) made them, when King James and Sandys lie by; shall not our Service-Booke be much more honoured, that comes from the Fathers of the Church, whose persons and endowments were fare more Illustrious? But whosoever the Authors were, the Authority is greater: It is given to us by the highest Powers, which God hath ordained in this Realm by those four 
* Edward the sixth. Elizabeth. K. James. K. Charles.  Princes, and all their Parliaments; so that for any Factor to blast this Work, it is to pull down all Authority upon his head, and to receive to himself damnation, Rom. 13.  
Secondly, The Work itself bespeaks its excellency more than my tongue, or all Authority can grace it: I may commit it to the world with salomon's huswise: 
Prov. the last, last v.  Let her own works praise her in the gates.  
Look but upon the Liturgy in a cursory view and from the first piece of Divine Service to the last, you shall find it so Divine, that indeed it is all Scripture; nothing Humane, but the structure and composing. He that hath but tasted the Bible, will soon relish the Liturgy, and say, that it is Mannah fallen in another Country, Divinity in Humane Dress: so that none can truly quarrel with this Book, but he that knows not, or hates Divinity; that is a Stranger, or Enemy to God. Let us bring it to the Test. Mark every word one Sabbath: Our Prayers begin with one Sentence of Scripture, or other:  
[At what time soever, etc.] Then the Curate moveth them to make a general Confession of sins to God: Every man's Conscience tells him the words be true, and the custom of it is borrowed from the Scripture: See Ezra 9 to the end and chap. 10.1. Dan. 9 Nehemiah 9 Israel made often general Confessions 

In the Captivity.  
After the Captivity.    
Neither doth any quarrel with this Piece in all my intelligence.  
The Absolution follows which is proncunced by the Minister alone by a legible Commission delegated to him, Mat. 16.19. Joh. 20.23.  
But here the phrases are offensive, Ob. the name of Church's Power and Absolution.  
The Clergy hath a Power. Sol.  

There is Certitudo Potestatis, in the Minister's Office, and God's Ordinance.  
There is Non eventús, in the party's remission.   
He knows he hath a Power from Christ, but knows not when and where personally that Power taketh effect. Secondly, There needs no complaining here; for he only appears declarative, in that form of Absolution, and bespeaks God's mercy to penitent sinners: as we may safely denounce God's Judgements to the impenitent, so pronounce his Mercy to repenters.  
[He declareth and pronounceth to his people being penitent] It is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Es. 52.7. How beautiful were the feet that brought good Tidings? 
Esa. 40.9.  Now Zion doth but bring good Tidings, and is scorned. Christ hath lest the comfortable Promises of Pardon in his Word, and may not we declare them? Besides, he absolves in the third Person, not the first; in Christ's Person, not his own: if you observe the form;  
[He pardoneth and absolveth] i. e. Christ: There is 

He, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Potestatiuè.  
I, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Declaratiuè.    
No encroachments here on God's right, or the errors of the Church of Rome. The Minister absolves, but not absolutely, only Ministerially and instrumentally, disposing the penitent to sorrow, and moving God to pity; co-operates on both sides, applying Actives to Passives, Gods promises of Mercy to the penitent faithful Soul: He remits not by Physical influence on the Soul, but by a Moral persuasion; and so no Popery in that.  
Then follows the Lord's Prayer which is Scripture; some short Sentences, to raise up our hearts to God's service, all out of Scripture: The two first, Psal. 51.15. Open thou my lips, etc. Haste thee to deliver me; 
Psa. 40.13.  O Lord make haste to help me. The Glory be to the Father, etc. 
Psa. 40.13.17.  and Hallelujah out of Revel. 4.8. from the 4. Beasts, and 24. Elders.  
O come let us sing unto the Lord, is David's 95. Psal. And to countenance that, observe, That the Jews used to read the 92. Psalm every Sunday, as the Title shows. The reading Psalms are Scripture. The first Lesson is Canonical, Old Testament. The Canticle that follows, We praise thee, O God, etc. is well known to be Saint Ambrose's work. The second Lesson is Evangelicall. The Canticle that follows, that is either Zacharies Song, Luke 1.68. or David's 100 Psalm. The Creeds: first, the Apostles Creed, whether they made it, or no, I know not, or made out of them, or made in respect of them, being twelve Articles to the Twelve Apostles: It is the Pillar of out Faith, and sum of all the Scripture: The other Creed is Athanasius against the Arrians: And the third, is the Nicene Creed, against the 
* Nestorians. Macedonians.  Heretics of that Age. The next that follows is the Curates Blessing, by form of salutation, The Lord be with you; and their care and duty replied, And with thy Spirit: An excellent form to preserve mutual Obligations each to other; and this is Scripture, Ruth 2.4. 
* 1 Thess. 1.2. & ch. 5.25.  The three. Miserere's, or calling for of Mercy out of Psal. 57.1. Luke 18.38. in reference to the three Persons of the Trinity. Then the Lords Prayer. The Responses are taken out of Scripture: The two first, Show us thy mercy, O Lord, and grant us thy salvation, verbatim out of Psal. 85.7. God save the King, 1 Sam. 10.24. Mercifully hear us, Psal. 4.1. Due thy Ministers; 
Psa. 85.7.  and that answer, Let thy Priests be clothed with righteousness, and let thy Saints sing with joyfulness: Save thy people, 
Psal. 132.9.  and bless thine inheritance, Psal. 28.9. Pray for the Peace of Jerusalem, Es. 39.8. Psal. 122.6. The answer, Exod. 14.14. 2 Chron. 20.12. The Collects for the day, for Grace and Peace, and all the Collects in that Liturgy, these seem to be the most humane Pieces, (as for Fair Wether, or Rain, and  for the same) and so they are, and perchance better may be made. But no Eye, saving that of Ignorance and Envy, would disparage these: They are innocent and good; and why should any grow wanton of wholesome Food?  
The Litany is the only thing to be suspected for its length and variety, and suffers much in their Opinions. They say, there is Conjuring, and what you will, etc. But of all Pieces of Service, give me the Litany; it is so substantial and powerful, that it is able to make a man devout by violence; it commands a zeal, and seizeth upon the soul of any impartial hearer.  
The second Service (as some call it) it is all one to me, both for form and place, a continued progressé of Devotion: There the Ten Commandments appearè, 
Exod. 20,  which concern us as well as Israel. Certainly, there is not any Commandment but deserves the Lord have mercy on us: A little Prayer that encloseth all; begs mercy for what it hath done against that Law, and disposition better to keep it in time to come:  
It looks Backward and Forward, Miserere & Inclina.  
Next follow the Collects for the King and Day, which must go sharers with the former Collects both for displeasure and acceptance; we approve them both. The Epistle and Gospel next succeeding, both the good Word of God, unless it loseth its virtue by being Printed in this Book. After all, the Prayer for the whole estate of Christ's Church militant; and, The Peace of God at that end of the Book, or S. Chrysostom's Prayer; and, The grace of our Lord Jesus Christ at this end.  
Thus I have viewed it in haste, and measured every syllable of Divine Service, and find it so absolute, that none can justly quarrel with this form but Giants.  
Lastly, there is something to be attributed to the constitution of our Liturgy, the circumstances of this Service, both for Time, Manner, Method of Prayers: The length is not tedious, the Ceremonies not unseemly, or unprofitable; the Method is not barren.  
First, for the length of Prayer; it is but Hora, the business of an Hour: which space the Scripture seems to smile on, Act. 3.1. The hour of Prayer being the ninth hour, all that hour for devotion. Matth. 26.39. Christ came from Prayer, and chid his Disciples, What could ye not watch with me one hour? So long I imagine he was praying. Those that cannot pray one hour without impatiency and complaint, will willingly sit and see two Glasses turned, to hear a peal out of the Pulpit, though it be Nonsense: It is a sign, their ears are better Zelots them their hearts.  
Secondly, The Ceremonies of Service in this case are physical, and do not only provide for edification of the Soul, but ease of the Body: And whereas a man might be weary to fit, stand or kneel, so long; the Church hath so equally tempered these Postures of Divine Service, that it will seem a courtesy to any but a froward nature: There is twice kneeling, standing, and sitting, and those woven within one another, so that a man needs not choose a posture to ease himself, if he be pleased to accept one from the Church: The Church hath laboured to gratify the body with the mind: For besides this humane reason they carry a heavenly. Every posture of the body is doctrinal to the mind; kneeling, bespeaks humiliation: standing, constancy and profession, as at Creed, and Gospel; sitting, composed attention. The fool teacheth with his fingers, saith Solomon, so the wise man with his body: Every gestate is a Lecture, every limb a line: 
1 Cor. 14.5.  There is a carriage to be observed in Devotion; S. Paul bids us, that all be done to edification. Now, no edification to another, without the body; the body is the Looking-glass of the Soul; no man guesses at her apprehensions but by outward demonstrations, an observant carriage in this sense edifies both my own soul and others.  
Thirdly, and lastly, The method is not barren, it is made up Of 

Praying.  
Reading.  
.    
As the body, (by Anatomists) is divided into three Regions, so the body of Devotion: There is 

Oratory, in Litany, Prayers, and Collects.  
History, in Chapters, Epistles, and Gospel.  
Praise, in the Canticles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
To bring all to a perfect trial, 
Conclus.  and to weigh our opinions in the scales of the Sanctuary: Is there any thing now within the compass of imagination, that may seem to excel this form of Service? Yes, a self-conceited Prayer: This is all one to me, as if a man should pull down the fair ancient Pictures in a room, to hang up his own deformity; to throw down all the Kings in Westminster, and preserre his own ashes above their glorious Monuments: Ask but that man himself, if he will undertake the quarrel, every time the Bell rings to Church to conceive a better mould and Copy of Devotion to the people: If he saith, yea: take him at his word: Let us hear his new prayer, and let the world be judge betwixt that and ours, If no man will undertake to mend this every day, than I am not so simple but to keep the best: Prove all things, 
● Thess. 5.21.  hold fast that which is good.  
And shall this Liturgy now be branded by the name of Popery? Hath God shut our eyes, and are we in the midst of Samaria, 2. King. 6.20. Lord open their eyes that they may see: We thank God we are at home, and not misled into strange opinious. But what do these men deserve? Deut. 22.19. That husband that raised up an evil report of his wife, was punished by Moses Law, both with chastisements, and amercements, verse. 18.19. The reason is given, vers. 20. Because he brought up an ill name upon a Virgin in Israel. If a Child should do so by a Mother, it would be more ungracious; a Husband with more authority and credit may call his Wife Whore, than a Child her that bore him: What Children hath our Mother brought forth, that bring up a fame, not only upon a Virgin in Israel; but which is more, their Virgin-Mother? That is not backward to show to all the world the tokens of her virginity, her unspotted service of God: What punishment these Children deserve, I leave to God and to his Magistrates. Numb. 14.36.37. Those men that were sent to search the Land, promised, and brought up an evil report of Canaan, died of the Plague: The Plague hath hung many years within our City, and in the Kingdom, and may do still until the murmuring be gone: Those that give God's Church a black mark no wonder if he gives there a blue mark, and visits their sins with his Visitation.  
To touch upon the last part: 
〈◊〉. Part.  Our Divine Service is far more from Popery. Quae commu●io? etc. The best way to prove her Innocence, will be to have recourse to them that stain it; what makes men say its pure Popery: to take a compass of their envy and ignorance in this kind; all the presumptions that breed this, aspersion are reducible to three heads.  

The Original of it.  
The Matter and Worke.  
The Rites and Ceremonies.   
Either because, 

1. It's taken out of their Mass.  
2. Some passage in it shakes hands with Popery.  
3. We conspire in Actions and Rites of Service with them.    
All that can be imagined against it, must come within this Circle: Therefore if in none of these it be Popery, it's not at all. To observe my own method, let us try it in the first test.  
First They say, 'tis taken out of their Liturgic, the Roman missals: So these men conceive, that cannot see afar off as S. Peter speaketh: 2. Epist. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their eyes are mewed up within the shallow Precincts of time. But grant it be taken thence, if the corruption be excluded, is it ever the worse to us? If it be taken out of the Koran, Synagogue, Plate, Aristotle, if no Mahumetism, judaisme, Ehtnicism, Irreligion, out of the Mass, If no Superstition, or Error, of our Prayers be as good as God expects, or any man can make, what care I if they were taken out of Hell? I was never taught to slight a Jewel, though it came from a dunghill, Gold from a dirty Mine; but am glad still to see a fair Sun rise from the black womb of the morning: 
Prov. 25.4.  Take away the dross from the Silver, and there will come forth a vessel for the refiner, saith Solomon: Take away the Errors from the Mass, and that which is left is thine and mine.  
But these men are much mistaken by carrying their heads too low they know not the true Pedigree of our Common-Prayers, which is older by many days than Popery itself; and was borne before that Schism came in: For this I would have Wife men understand, we do not claim any thing in our Church from the Church of Rome, but above them: We do not like the Israelites, borrow any Jewels of the Egyptians, but like Laban to Jacob, we search their houses to see what Jewels they have of ours, which were lest us by the Primitive Fathers. And dare be bold to say as Laban, 
Gen. 31.43.  (with a fare better title) These Ceremonies be my Ceremonies, these Prayers my Prayers; as he of his Daughters, etc. For I will never yield that we derive from them, that we are the Apes of Rome, or consent with them in any thing, but what they reserve from the Primitive Churches; and that belongs to us likewise.  
To conceive this aright, no man can be ignorant that doth but listen how the world went  us, that we and they, Protestants and Papists, were all one Family of Christ, one true Church heretofore: there were no such names and distinctions heard of, nor Schisms conceived, but lay in one bosom of a Church, and served God with joint hearts and minds: This Union was from the Apostles times, downwards to the Primitive Fathers. To take all along with us now, do you think there were not Liturgies and Forms of Service then? Yes, no phrase more common among the Ancient Writers then to talk and recite their Liturgies: S. James, Athanasius, Basil, and Chrysostom's Liturgy, etc.  
Well then, in those Forms of Prayer which the Fathers used, we were both friends, one Family still. But afterwards the Israelites fell out, strove, and would not be parted, both sides hasted from one another.  
We, 
Mark. 14.52.  (like the Youngman in the Gospel, that night Christ was taken) fled away naked, and lest all our Forms and Ceremonies behind us; 
Exod. 2. Gen. 28.  like Moses, quitted the Court of Egypt, and went into the Land of Midian; like Jacob from Esau's fury, fled and dwelled in Syria, by reason of the Persecution. All this while the Liturgies of the Fathers by them was utterly corrupted, and patched up into a Monster of Superstition: by us they were almost lost, like the Book of the Law in Hilkiahs' days, 
1 King. 22. v. ● 2 King. 7.15.  it was hid in a cornet, and all our observances touching God's Worship, like the Syriaks vessels, were cast away for haste, and fear of Persecution: At last, when Religion and Reformation began to look out again, and bear a face, we began to bethink ourselves where once we were, and what the Church had when we were both friends. And that we challenge now as a Legacy from our fore fathers; not an imitation and courtesy from a Brother.  
As if a Jew should lose his ancient Rites and Prescripts of Moses (as at this day much is lost in many Synagogues by desolation of that people) yet coming into the Empire of the Turk, he may espy many of his Rites and Legal Ceremonies, though much abused, and thence seeing his privileges, and what once he had, may purify and compose to himself this form of worship; you could not the Jew in this case be said to borrow his Religion from the Turk, but Moses: So we by looking on their Liturgies, see our way the better by their darkness to arrive at last at the primitive forms of Service. So that I may say of our Reformers and composers of this Work, 
Gen. 42.15.  as joseph's Brethren pleaded for their honesty; Thy servants are no Spies. Hereby it shall be proved that we are true men, by Antiquity, not Novelty; not by Benjamin, but Jacob; we have a Father, an old man; the ancient Fathers of the Church. And when I see our Prayers filled with Scriptures, Saint Ambrose, Athanasius, chrysostom, the Apostles, and Nicene Fathers, I cannot be so dull, but believe that it is older than Popery, and lived before that Schism, the substance and matter, if not the contrivance.  
Many learned men have showed the antiquity of our Church Rites and Service; therefore will I say no more here: But only excuse the ignorant in their conceits, that are apt to foster strange Jealousies of that which is out of their reach, and older than their idle brains. The Jews had a conceit, that Melchisedech had no Parents, because they knew them not, in their time: so people believe this Book to be a Bastard, because they were not the Gossips. But the Face bespeaks whose Child it is, and proclaims it as like the Father's Liturgies, as unlike the forms of Rome.  
Secondly, there is no point, nor passage in all Divine Service, that is Popery, or favours a Tenent of the Church of Rome; I prove it by this Argument: That form which is taken out of Scripture almost to a syllable, is not Popery; for it the Scripture cannot defend it from Popery, I have no more to say. But our form is so: Ergo, the Minor is true, as I have proved by an Induction of every part: The Conclusion follows, that it is no Popery at all. And ' though all Heretics make Scripture their Asylam, and shroud their Lies under the wings of Truth; yet there is difference still betwixt Scripture speaking, and Scripture made to speak. We do not go about to force a Text to countenance our form by corrupting the Originals and Translations; but the Bible freely and naturally offers itself to defend us in our Liturgy.  
I know there have been many Objections and Exceptions raised, to make a piece of Popery appear out of Baptism, Burtall, Litany, etc. But they have found a Grave by abler Champions than I: if any chance to stir hereafter, I doubt not but there will be a * Mahanaim, 
Gen. 32.2.  An Host of God to meet them.  
Thirdly, there seems to be too much affinity betwixt their form and ours; in Actions, Devotion, Rites, Ceremonies, Vessels, Orders, Crossing, Kneeling, Surplis, Table, Font, Bishops, etc. we dwell too near them; they look too like us, or we like them. These men are sickly peevish in my conceit, that would rather have a face like an Ass, or no body, than an enemy, one whom they love not. But I will not quarrel about the complexions: Wherein soever our Services conspire, Rites, Actions, Ceremonies, Vessels, Orders, etc. They are Ancient, Innocent, Indifferent: Which is enough to quit us in the Judgement of all Reformed Divines that writ upon Ceremonies of the Church.  
First, They are Ancient, Jer. 6.16. we do not go a begging for them. England is called the Ape of Nations for the fashions of the body; but for those of Religion, I believe she is herself, and waits on none but God and Reason.  
Secondly, They are Innocent, if a man (in the Law of God) had taken a woman Captive of the Gentiles Nation, 
Deut. 21. v. 12.  in the Wars of Israel, yet he might shave her head and pair her nails, bring her home, and take her to Wife: And those Vessels that were defiled, washing brought many into the Sanctuary. So we have washed our Churches, and Vessels left us, we have pared their nails, their Idolatry, and Superstition, and they are clean to us.  
Thirdly. They are Indifferent, and so Authority hath power to command them, to Kneel, Sat, or Stand: The Church of herself hath liberty to enjoin the practice and see it done; to Repeat, Answer, Sing; and if the Papists do the same, what is that to us? shall we be opposite to Reason and duty, that we may be unlike them?  
Besides the Rites and Orders of Divine Service (I speak of Sparing, Seemly, Regular, not Superstitious.) They have three Advancements in my breast.  
They are the 

Peace  
Grace  
Obedience   of a People.  
First, They are the peace of a Church, which lies in Uniformtie. For as the Doctrine is the Truth, so the Discipline is the Peace; wherein shall we and our posterities in the Church agree? but in that mould of Regularity we cast ourselves: Therefore let there be Peace and Truth in my days, good Doctrine, and good Discipline.  
Secondly, They are the outward grace and civility of a Congregation: they frame a carriage at Divine Service, which we own to God and to his house. Love doth not behave itself unseemly saith S. Paul, 
1 Cor. 13.  but observeth a comeliness and Decorum in Religion. Now nothing doth more civilize the rude-vulgar in Devotion, than this Regulated observance in the house of God, it bindeth them to their good behaviour.  
Thirdly, It is the obedience which we own to humane ordinances, 1 Pet. 2.13. All Churches have less or more Injunctions and are obeyed: these are ours, God speed obedience to them, Let this be the stain of England, no Reformed Church disobeyeth her Ceremonies but ours; although they are often opposite, yet Uniform at home: Walking, Standing, Sitting, Kneeling at the Sacrament, all cannot be best, yet is all of them best at home; it is strange ours should be worst still, here is the Reason, we are worst obeyers. Ob. And to answer an Objection before we part, which undermines them all, they are obtruded on the Church as necessary, imposed on the Consciences of the people to observe.  
I answer, 
〈◊〉.  no otherwise then S. Paul chargeth obedience to the Magistrates for Conscience, sake, Rom. 13.5.  
Ceremonies are all 

Indifferent in their nature.  
Necessary in their practice.    
〈◊〉 as good have none at all, as every man have the authority to neglect them.  
They are 

Indifferent, Speculatiuè, in the proposition.  
Necessary, Practicè, in the use and observance.    
Indifferent in se, but ratione pacis, obedientiae uniformitatis to be practised, they might be left undone, if Authority had not set a Fiat. Now Conscience bespeaks a necessity of practice and observance; though opinion proclaims them indifferent.  
My Conclusion is an Apostrophe to God and man: First, Arise O God, maintain thine own cause, etc. Psal. 74. 2 last vers. lift up thy feet, etc. ver. 3. Do good in thy good pleasure unto Zion, Psal. 51.18.  
Secondly, Return, return, O Shulamite, etc. Cant. 6.13. How long ye simple ones will ye love simplicity? Prov. 1.22.23. Take heed of resigning Devotion, wholly to the humour and pleasure of one man, for fear it be Desolate, or Ridiculous, Weak, or Wilful; for fear you be guided at last, and fed with simplicity, or singularity; a Fool or a crack'd-phansie be the bane of the Church. Take heed of taking away the daily Sacrifice, for fear the Abomination that maketh desolate stand in the room. Do not labour to sweep the Church clean of Public Forms, 
Dan. ●.  for fear of bringing in seven worse Spirits of an evil Spirits contriving; Be not overmuch of wise, 
Eccle. 7.16.  wiser than God that made the Church a House of Common-Prayer, and Christ that gave it this Form; After this manner therefore pray ye: Our Father.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

READER, I intent only to Vindicate my Doctrine, my Copies in the Sudie, and deliveries in the Congregation; other Articles of malignity and offensive language I neglect and leave to the credit of my Accusers; whose persons are so ill-qualified, their Reputations so low and tainted, that I am sure it will be more disgrace for any man to believe them, then for me to be accused by them.  
FINIS.