A Modest APOLOGY Occasioned by the IMPORTUNITY of the Bishop of Derrie, Who presseth for an Answer to a Query, stated by Himself, in his second Admonition: concerning Joining in the Public Worship Established by Law.  
In Answer to the Query; The pondering of some weighty Exceptions is first Desired: And then such a Resolution is given to the Query, as the Word of GOD, and thereby the safety of our Consciences will allow.  
By a Minister of the Gospel at the Desire of some Presbyterian Dissenters.  Jer. 6. 16. 
And ask for the old Paths, where is the good Way, and Walk therein, and ye shall find rest to your Souls.  
GLASGOW, Printed for the Author, 1696.   

TO THE CHRISTIAN READER.  
THou mayst justly expect some account of this little Treatise, what hath been the Occasion, and for what End it is now Published: Know therefore that the Bishop of Derry hath been at pains to direct two Admonitions to the Dissenters of his Diocese; of whom We are a part, wherein he hath taken the trouble of industrious and particular searching into our Manner of Worship. As to his first Admonition several Replies were made, which he hath never yet answered, as to the most material Questions under Debate; though many of his Assertions were contradicted and confuted by plain Scripture and Reason. His second Admonition much of it, being Repetitions of the first, and pure Matters of Fact, as how often the Presbyterians in his Diocese have celebrated the Lords Supper, and where, and when and such little Things; as hims● calleth them wherein the Merits of the Ca● is nothing concerned: We shall therefore henc● forth be little concerned with them, judgi● the account given in Answer to his first Admonition sufficient (if not more) we never having subjected to his Episcopal Inspection: and th● Reasons for our not subjecting the ensuing Discourse shall discover.  
There is nothing in this last Admonition w● shall notice at present, but the Author's Persuasives for our joining with them in public Worship; which he insisteth upon Pages fifth a● sixth, it were tedious to Transcribe all, b● what is quoted shall be his own words Pa● fifth. If then it be their Opinion that it is La●full for you to Join in our public Worship, at le● when ye cannot go to your own Meetings, and th● you had better do so than stay at Home, especially where the established Ministers are Sober● Able, Orthodox and diligent as those of this Dy●cess I presume generally are, I desire you to call, ● mind, whether your Ministers have declared th● Opinion in this Point or no &c. ibid. but if yo● Ministers have not made any such Declaration of th● Opinion in this Point, though they know it to be la●full; Judge with yourselves whether they have disch●ged the Office of faithful Guides to you etc. Ibi● And therefore you ought every one of you to require ●our Ministers direct and positive Resolution in it etc.  
This is the most material Passage in his Book, and the occasion of the following Discourse whereby the Reader will perceive how much we are concerned, and constrained to make a Reply; otherwise our Ministers shall be under the odious imputation of Unfaithfulness, and if we should be silent now when so pushed to a positive Answer and Resolution many would say fugisti quia tacuisti that we desert our Cause by Silence: and whatever be his Design who urgeth this Declaration, and thereby a discovery of our Reasons for not Joining in their public Worship: which is Suspicable considering how often he hath been our Accuser; yet therein we leave him to the Great Judge, who judgeth Righteously: and shall now as he hath publicly exposed, and given us the Challenge; so shall We by the help of GOD manifest to all who shall please to consider the Reason's convincing and obliging Us to steadiness in the Communion whereof we are Members; Judging our manner of Worship founded on the Word of GOD, and therefore neither Wearied nor Ashamed of it. As also our just Exceptions against that manner of Worship urged by our Monitor for our own Vindication, and the Satisfaction of those who may be Prepossessed, with such an uncharitable Opinion of us; as if we had nothing to say for ourselves, nor any thing to Object but ignorant trivial Scruples. But let the impartial Reader after perusal Judge if the Exceptions following may not rationally determine us to an Aversation, and keeping at distance from that manner of Worship we except against, at least these parts of it that are exceptionable.  
If any shall say that Debates of this Nature are now Unseasonable. Answer 1. It cannot be expected that any thing appearing in the defence of Dissenters, will be at any time Seasonable to Some; so that their Season would be never: Yet their exposing of Us is never thought out of Season; But whoever be displeased, yet the Author of the Query of all Men hath least Cause to offend; Himself giving the Occasion for all that is here Debated. 2. If any healing of our Breaches were appearing (which We earnestly Pray for) it could not be Unseasonable to discover the Wounds that need healing; We think rather the sight of these painful Wounds and Grievances should excite all to exert what is in their Power for our Healing: it's said of some of the Grecians that when any of their People were long and dangerously diseased, no Cure proving effectual that such Persons, were taken to some Place where there was greatest Concourse of People, that all who passed by might take notice of their Disease, and in compassion do what they could for their Remedy: And what is here written is neither intended, nor hath of itself a tendency to irritate any: no Railing, not Reviling, no satiric Invectives, shall appear; but rather a peaceable narrative of our Wounds and their Causes: all which might be healed by relieving us from confessedly unnecessar Impositions which we cannot conform to without wounding of Conscience.  
3. If some Masters of Policy cannot or will not be persuaded of its Seasonableness; yet we desire them to be so just, as to consider that it's now extorted from us: Others have exposed us as unfaithful to one another, and our Ministers both by Word and Writ Reproached, for not giving Counsel to their People for joining with the Paroch-Churches: and is it adviseable that we expose ourselves by Silence; and so perpetuate the Imputation, and harden such as seek occasion against us?  
If any shall say that there are plenty of Books already extant, whereby our Principles and manner of Worship, are sufficiently Asserted and Justified; and our Practice in not Joining with the Established Church vindicated from Schis● and all culpable Separation. Yet let the Rea●er consider that by the late Confusion, and Combustion in this Country; many of these Boo● are destroyed, at least in this Part of the Na●on, whereby many of the People want that he● to stand up for their own Persuasion, whic● formerly they had: And of all People we kno● Dissenters in this Diocese, do most need suc● help the weakest of them, being often acco●ed with Questions more proper for studied Divines, than poor Countrypeople; and if th● Answers of these poor People do not relish, ●● shall have it published that the Dissenters here are a most ignorant People, insulted over, and exposed to Contempt: Therefore we thought it necessary in our Circumstances, because of our Love to the Truth, and to the Weakest ●● these who adhere to it, to afford what He●● we could; Acknowledging that this pres●● Undertaking might have been performed ●● greater Advantage, by some abler Pen (which i● hoped will yet be done) but whatever weakness appear in this little Tractat, shall not be imputable to many, but to some of those to whom the Author's Admonition was Directed, and thereby concerned to exoner their Conscience, by making it appear that neither trifling Scruple▪ Peevishness, nor perverse Obstinacy; but mere ●y that our Consciences cannot be stretched to ●he Latitude, that others take in the Worship of GOD; hath procured the following Resolution, to the Authors Query. If it be displeasing to him it's that which we could not prevent but himself might have prevented it by permitting us to Live in Peace without such Queries: For he could not but foresee, our Answer would be conformed to our own Principles, and Practice, though we have no Pleasure in provocking him, or any other, being desirous to live Quiet and Peaceable in the Land giving thanks to GOD, the Author of all Good, and to his Majesty's Clemency, under whose happy Government, we enjoy Protection; and to whom we own most entire Acknowledgements of Gratitude; which we are desirous to testify on all Occasions, and at this present are confident that when many are found Guilty of these execrable Conspiracies to take away his Precious Life, there shall not one of our Principles be stained with Disloyalty, but all in a cheerful readiness for his Majesty's Preservation, and Service.  
There is one thing more that the Reader is desired to Notice, that notwithstanding the Exceptions hereafter mentioned, stand in the Way of our Communion with the Established Church: yet we doubt not but many of that Communion are Godly Persons, and are known to be of su● a Christian-Conversation; that we could free partake with them in Gospel-Ordinances, p●viding we could obtain it without danger of Si●ning; nor do we take it on us to Judge the● for following their own Judgement: only ● cannot see with their Eyes, nor they with ou● but must wait until GOD reveal it to them w● are otherwise minded: Persuading our Sel● that the Sober, and Judicious of another Pers●sion, whom we Love and Honour in the LOR● will not Condemn, but rather approve of o● Ingenuity in allowing Men to know the weig● of these Reasons, that binds Us up from t● Communion, which otherwise we would Co● for the Church's Peace.   


This ingenuous Apology is neither for Ostentation nor Irritation, but a necessary Vindication of our Practice, unto which we are pressed.  
IN laying open Our Exceptions, we shall begin with that which is the Root of all these Eclesiastick-Impositious, whereby our Consciences are Burdened, and ourselves thrust out from Communion with You, in the public Worship of GOD: Our Ministers and ●heir Ministry is Rejected, if they Subscribe not ●o this Article Cannon 36. viz. That the Book of Common Prayer and of Ordering of Bishops, Priests ●nd Deacons containeth nothing in it, contrary to the ●ord of GOD, and that it may Lawfully so be used, ●nd that he Himself will use the Form in the said Book prescribed, in public Prayer, and Administration ●f the Sacraments, and none other.  
Here is a plain and full Extrusion of all Mini●ers who are not for Bishops over Presbyters (for ●he Canon mentioneth only such Bishops) or will ●se any other Form in Prayer than the Service ●ook, & to this Form of Service the People must also subject, for no other Church-Communion is allowed them, but where these are Consented u● to: But this our Consciences being Directed b● the Word of GOD, cannot Comply with, complaining of it as a most heavy Imposition.  
And this Jurisdiction of Bishops over Presbyters is the Ground of our first Exception, and th● because the Office of a Bishop having Authority over other Ministers of the Gospel, is not foun● in the Scriptures, and therefore wanteth Divi● Institution; And if such a Bishop's Commission ● not found there, than We are not obliged to subject to him as an Officer in the House of GOD Such therefore as will stand on no lower Groun● for Prelacy in the Church, than Scriptural-Auth●rity, are obliged to make it appear; And We desire no more, but direct us to any Scriptures wh● this Commission is granted: if this could be do● ye would not only save us a Labour of proving Negative, but should also find us as comformab● in Point of Subjection, as any of your own Communion: but after frequent (and according ● our Measure) serious reading the Book of GOD▪ We could never yet observe a Bishop set ov● Presbyters: but We frequently find that a Bishop & Presbyter are one office; as hereafter shall appea●  
Reason 1. If Christ had instituted the Offi● of a Prelate, or Bishop over Presbyters, than t● said Office would be mentioned in some of the● Scriptures which designedly giveth an accounts all Church-Officers in the Gospel-Church.  
But in none of these Scriptures is there any mention of a Prelate or Bishop over Presbyters, Therefore Christ hath not instituted the said Office.  
For the first Proposition that if there were Institution for such an Officer, he would be mentioned in these Scriptures; is evident because the Apostle setteth himself to show what Offices Christ had set in his Church, both Extraordinary and Ordinary; And who dare say that the Apostle failed in the Enumeration, being inspired by the Holy Ghost, and how can it be imagined that so eminent a Church-Officer making so great a Figure in the Church could be omitted? was it not of great Importance for the Church of GOD in all succeeding Generations to know if there was One appointed to have Authority over many other Ministers, without whose placet they should ●either have Power to Ordain other Ministers, ●or Govern their Flocks? If Christ had instituted such an Officer would he not have given some intimation of Him? That other Ministers might ●ave known it was their Duty conscientiously to Obey Him: But we have not where any such Intimation from Christ or any of his Apostles, but the contrary as shall appear.  
And that a Bishop over Presbyters is invisible ●y any of these Scriptures, where Church-Officers are purposely enumerated the Reader shall hav● them in ready and full view.  
1 Cor. 12. 28. And GOD hath set some in th● Church, first Apostles, secondary Prophets, thirdly Teachers, after that Miracles, than Gifts of Healin● Helps, Governments, Diversities of Tongues.  
Rom. 12. 6. Having then Gifts differing according to the Grace that is given to us whither Prophecy let ● Prophecy according to the proportion of Faith or Ministry, let us wait on our Ministry, or he that Teache● on Teaching, or he that Exhorteth on Exhortation, ● that Giveth let him do it with Simplicity, he that Rumeth with Diligence, he that showeth Mercy with Cheerfulness.  
Ephes. 4. 11. And he gave some Apostles, an● some Prophets, and some Evangelists, and some Pastor's and Teacher's, for the perfecting of the Saints, f● the Work of the Ministry, for the edifying of the B●dy of Christ.  
As for any other Scriptures alleged to favour th● Episcopal Cause, they shall be considered in thei● due place: But these Scriptures now mentione● are the places that all Church-Officers, do ordinarily betake themselves unto, who are willing t● have their Commission and Title tried by th● Word of GOD because by them we are particularly instructed; Who they are whom GOD hath s● in his Church and in what order, as first secondarily &c. now let the Reader demonstrate a Bishop over Presbyters, by any of these Scriptures, and ●e shall not want reverence; let him appear, and ●ell us plainly where he fixeth his claim for he will ●ot for Truth and Modesty's sake challenge all ●hese Offices and Gifts to be his, and some of them ●eing now out of his reach and ceased; as Miracles, Gifts of Healing, and Diversities of Tongues: ●t's agreed that all these may be laid aside from ●his Debate as Extraordinary. Some of the Offices mentioned are too low for a Bishop, being the lowest Set of Church Officers, as Deacons under ●he Denomination of Helps giving with Simplicity ●nd Cheerfulness: neither will these be concerned ●n this Debate.  
We shall come then to the Highest and First in ●he Roll, the Apostles being set down first; and Bishops now the First and Highest in the Church: ●ere some of them fix their Claim, as Successors ●o the Apostles; and plead it with all earnestness, ●ut no success for lack of Arguments, and the ●eight of Arguments against it: and that We be ●ot amused with big and ambiguous Words not ●nderstood, We crave that Justice of those who maintain this Apostolic succession, to let us know ●hat they understand by it: if it be that Prelates ●● the Gospel-Church have succeeded to the entire office of Apostles or 2d. if they have fucceded un●o the Doctrine of the Apostles, or 3d. unto such ●ospel-Administrations, performed by the Apostles as were necessary to continue in the Gosp● Church? as Preaching, administration of Sacrame● Discipline etc. or 4th. if by Apostolic Succision they understand Apostolic Institution? T● is such as have Commission from Christ's Apostle to Feed his Flock.  
If the first of these be affirmed that Bishops ●ver Presbyters succeed to the Apostles entire Off● Then,  
First we have many more Apostles than e● Christ did Institute, for all Diocesan Bishop's m● be Apostles.  
2. Then they have all immediate Commissi● from Christ, as all the Apostles had; For we m● see that when one Apostle was wanting, the Det●mination who should fill his Room, the imme●at Decision thereof was left to GOD by Lot's ● Acts 1. When Mathias was appointed to take p● of the Apostleship, from which Judas fell by Tra●gression: This manner of Election our Bishop's w● not pretend.  
3. If Bishops Succeed to the very Office a● Commission of Apostles, than they are infallible Doctrine, and may write Canonic Scripture which their modesty will not challenge.  
4. If Bishops succeed the Apostles Office th● shall all lose their Dioceses, for the Apostles ● no Diocese but the wide World, they had no li●ted Bounds but the Bishop is restricted by L● limited Bounds; for as Diocesan his Power exten●eth no further than the circumscribed Diocese ●hereof he is Bishop.  
Secondly, If it be said that Apostolic Successi● is by succeeding to their Doctrine; then all Gospel-ministers have the same claim, for they also reach the same Doctrine, feeding the Flock with ●e same sincere Milk of the Word. So that e●ery faithful Gospel-Pastor preaching sound Do●rine neither Corrupting, Diminishing, nor Ad●ing to the Word of GOD, may put in his Claim ●r this Kind of Succession; And that with great● confidence than such as make Additions of do●rinal significative Ceremonies of their own In●ention.  
For the third manner of Succession, to these Go●el-Administrations which were to continue in the ●urch tho' performed by the Apostles. Consider, ● First, That all Gospel-Ministers partake equals of that manner of Succession; As they are Pairs entrusted by Christ with the feeding of his ●ock: Let the Maintainers of imparity among gospel-ministers show a Difference, or what Mi●sterial Acts are reserved to some, and denied to ●hers.  
2. These Gospel-Administrations, now to be performed by the ordinary Pastors of the Church, ●ke not their Original Authority from the Apo●olick Office but from Christ's Commission, and Precepts to the Pastors of his Church, to perfo● these Ministerial Acts: the Pastor being a disti● Officer in the House of GOD, dependeth not ● the Apostolic Office, nor is there any need for ● Because the Pastor hath his Commission disti● from the Office of an Apostle; though the matt● of their Administrations in some things coincide yet that maketh not the two distinct Offices coincide: the Pastor's Office being entire by itself, the Gospel Charter.  
Fourthly, If by Apostolic Succession be mea● only Apostolic Institution, that is that these a● the Apostles Successors, whom the Apostles d● Institute and Appoint to be the Pastors of t● Church; This manner of Succession we acknowledge to be most firm, and therefore whosoev● can instruct their Office in the Church, to be Apostolic Institution have the true Right a● Title, and therefore shall now most willingly jo● Issues for its Trial, knowing that Bishops ov● Presbyters were never instituted by the Apostle as shall hereafter appear.  
Object. Some Bishops can draw the line of episcopal Succession, from the Apostles days un● this day.  
Answ. A line of Episcopal Succession that is the Succession of Diocesan Bishops (for its Bishop of that new Cut & Model, who are concerned this Debate) such a Line of Succession, can not M● draw from the Apostles Times; The Reason is obvious, because there were no Dioceses, and therefore no Diocesan Bishops, long after the Apostles ●imes: For the first three Centuries the Church was under Heathenish Persecutors incapable of a●y Diocese for a Bishop, and therefore Euseb. commonly calleth the Bishop a Bishop of a Parish, the Church knew not what a Diocese was before Con●tantin appeared, and then began to follow the Mode of the Civil Government.  
2. Tho' a Line of Succession could be drawn from the Apostles Times, that is of Scriptural Bishops, having no greater Charge than they could personally oversee; Yet as this maketh nothing for Diocesan-Bishops, so it proveth nothing of Apostolic Succession, because a Succession from the Apostles Times, can never prove a Succession to the Apostolic Office; the one cannot infer the other.  
Object. Some Apostles came to be Bishops of Cities, and from thence an Episcopal Line of Succession is drawn not only from their Times, but from their Persons.  
Answ. That Apostles were Bishops of any City or Diocese is false, because they were not limited to any certain place, as all Diocesan Bishops are, and therefore it implies a Contradiction, that they were limited, and not limited: But if any shall say it will make no Contradiction, to be limited in one Respect, and unlimited in another Respect; that is the Apostles Charge might be limited as they were Bishops, but unlimited as the● were Apostles. Answ. This Distinction leave● the Difficulty untouched, and is but a begging ● the Question, to suppose they had any limite● Charge as Bishops, which can never be prove● by Scripture, Reason, or Antiquity. For,  
2. No Man had Power to restrict their Charge whom Christ had left free.  
3. As no other Men had Power to alter or mak● narrower Limits to the Apostolic Charge, so ne●ther had they Power themselves, to alter thei● own Commission, by being bound as Pastors ● Bishop's of a particular Charge; For thereby the● should be disabled to discharge the general Commission, of Preaching and Planting Church● through the World.  
4. This were a degrading of the Apostolic Office, to reduce it to the Office of a Bishop or P●stor, & therefore ignominious to the Apostles; besides the confounding of these two most distin● Offices of Apostle and Pastor, by all which it is a● parent that a Bishop over Presbyters hath no clai● to that Office by Succession to Apostles: and t● maxim holdeth sure Apostolo in quantum est Ap●stolus non succeditur.  
All the rest of the Sacred Roll of Church-O●ficers shall be easily dispatched. For,  
Prophets who are twice enroled next to the Apostles will sustain no Debate, whether Prophesying be taken more strictly for predicting things ●o come, or more largely for opening the Mysteries of Religion, or expounding the Scriptures; For in the first sense Bishops are so Modest as not ●o claim it; Though some had that extraordinary Gift in the Apostles times: In the second sense ●t importeth no Authority over other Ministers, and therefore can do them no service.  
The next are Evangelists, but nothing can descend from that Office, for the Office of Bishops; because it's agreed on all Hands, that Evangelists were the Apostles Adjuvants travelling from ●lace to place on Gospel-Service, without any fixed residence either in Parish or Diocese, and therefore no claim is made to that, for it would deprive ●hem of a fixed Diocese.  
As for Teachers since teaching of itself implieth no Authority over other Teachers, it can yield ●o Argument for Episcopal Authority, whither ●y these Teachers be understood such Doctors of divinity, as are set apart for instructing and preparing others, for the Ministerial Calling, or for explaining of Scriptures: neither of them can ●rove Authority over others, of the same Office, ●d therefore is not pleaded.  
As for Pastors, we acknowledge these to be the ●dinary established Ministers of the Gospel, unto whom the Charge of Feeding the Flock is committed; and these in Scripture are called Bishop or Presbyters, all of them by the Gospel-Chart● under one Commission for equal Authority and Power in the Church; as hereafter GOD willing sha● plainly appear.  
As for Governments, and these who Rule: wh● come in among the last of the Roll, they are distinct Officers in the Church, being neith● Teachers, nor Pastors; but such as Rule as is evident 1 Tim. 5. 17. where they are said to ● worthy of double Honour, specially such as Labour in Word and Doctrine, here are Elders t● Rule who do not teach, and therefore Bishop's ca● not make this Officer their Claim because a B●shop must be apt to teach, and if he only Rule, an● do not Teach; Some will be sure to call him Ruling-Elder, which he is not fond of.  
As for Ministering, and Exhorting; they are t● low for a Bishop's Character; and therefore n● pleaded.  
By all this Pains taken in searching for a B●shop Superior to Presbyters, the candid Read● will perceive, that we do not wilfully blind fo● ourselves, but are willing to search the Scripture and be determined by them: but in all these Scriptures where Church-Officers are particularly ● numerated, there is no such Church-Officer to ●ound as Bishop over other Ministers of the G●pel, either in express Words, or by any true Consequence from them: and therefore we cannot subject to the said office, as an Institution of Christ.  
A second Reason shall be taken from the Words ●f our Saviour Luke 2●. 24. And there was also a strife among them, which of them should be accounted ●e Greatest, and He said unto them the Kings of the Gentiles exercise Lordship over them, and they that ex●cise Authority upon them are called Benefactors; but ●e shall not be so, but he that is Greatest among you, let ●m be as the Younger, and he that is Chief as he that ●oth Serve.  
The parallel place is Matth. 20. 25. and by ●ese Scriptures Christ Dischargeth Prelacy a●ong his Servants, or that one of them should be ●reater than another; Therefore We cannot conform to it. For clearing of this that Christ hath prohibited one of his Ministers to be Greater than ●other.  
Consider first that the Apostles, tho' generally ●odly Men, yet by reason of remaining Corrup●on did too much affect Pre-eminence, which rised Heat and Strife among them, a Disease not ●sily c●red.  
2 Christ perceiving this proud Debate rebuk●h it by showing it shall not be with them, as with ●reat Men of this World, in their exercise of lordship and Authority, for none of them shall be greatest or Chief.  
3. It cannot be said without Violence to t●● Text, that Christ doth only reprove the affecti● of Greatness, tho' that be reproved, yet it is n● all that is reproved; for Superiority itself, or o● of them to be Greater than another is discharge Christ's Words are, it shall not be so, the Thing self is forbidden, besides the Love of it, he sh● not be Greatest whither he Love it or not; Th● maketh it evident to be a mere perverting of t● Text contrary to our Saviour's express Word● when Men say that nothing is here discharged b● the Love of Greatness, for Christ doth not say t● Kings of the Gentiles Love to exercise Authority but it shall not be so among you, but they do e●ercise Authority and it shall not be so among yo●  
4. Nor can it be said that only Tyrannical Domination is forbidden, by these Scriptures beca●● the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth la●full Authority; and commonly taken in that se● so Matth. 8. 9 I am a Man under Authority, the same word, so also it's made use of to signi● Christ's own Power John 17. 2. Thou hast given H● Power over all Flesh: so that the same Author● that is lawful among others, yet shall not be u●ped by any of his Servants, over one another.  
5. Whatever might be the unwarrantable ●pectations, of Christ's Disciples hoping he w● erect a Temporal Kingdom, and thereby Pl● of Trust and Honour might fall to their sha● ●is Attendants; Yet their Master gave them no round to expect such Worldly Honour, showing ●hem that His Kingdom was not of this World, and ●hat they might expect to be Hated, Despised and persecuted for his Names Sake: And therefore ●he Instructions given them by these Scriptures concerning Superiority, relateth to the lowly state they were in, and might expect for the future ●s his Servants; And not to a State of Worldly Gran●ur which He did not promise them, nor did they ●fterwards Possess, but as it was grasped without ●is Commission. And this is manifestly confirmed by our Saviour's following Words verse 27. but ● am among you as he that serveth, in which Words ●y his own Example, as one that serveth among ●hem he rebuketh Dominion and Superiority over ●ne another; This Example immediately follow●g the Prohibition of one of them to be Greater ●an another, is most remarkable, that tho' himself had absolute Dominion over them as their ●ORD, yet to have this engraven upon the heart's ●f all his Servants in his Gospel-Kingdom, that ●one of them should usurp Authority over another, he condescendeth upon this over coming Ex●mple, of serving as a persuasive against their De●ate, who should be Greatest.  
6. This Superiority being prohibited among ●e Apostles, who were all of one Order; The same superiority is thereby forbidden all Ministers of the Gospel, who are by Divine Institution of o● and the same Order: And therefore Scriptural-B●shops & Presbyters being of one & the same O●der, and under equal Commission by Divine Ins●tution, are under the same Prohibition of Superiority over one another: For it were ignorant Impudence to say, that the Apostles might not usu● Authority over one another, but Bishops or Pastor's may do it.  
By these Scriptures than we have our gre● Lawgivers Determination and Verdict passed ● that unhappy Plea of Greatness among Church Men, which should end the Dispute, being a mo●  Argument against Prelacy in the Gospel Church, and no reason to pass from it on that u● just Pretence, as if nothing were forbidden, b● love of Greatness, the which Opinion contradic●eth the very words of the Text.  
A third Reason why we cannot approve of a Bishops' Jurisdiction and Superiority over oth● Gospel-Pastors is, because by the Gospel-Chart● all Gospel-Ministers have parity of Ministerial Power committed to them, and therefore none them have a Right to Jurisdiction over another besides many other Scriptures, this our Asserti● shall be proved by Acts 20. 17, 28. by this Scepture these things are clear.  
First, That these who are called Presbyters Elders verse 17. are called Overseers or Bishop verse 28. Take heed therefore unto yourselves, and to all the Flock, over which the Holy Ghost hath made ●ou Overseers; to feed the Church of GOD which He hath purchased with his own Blood.  
It hath pleased GOD to make this Truth so plain that Bishops and Presbyters are one, that it hath stopped the mouths of the greatest Gain-sayers Papists and all who are not Antiscripturists, being convinced by its undeniable Evidence; it must ●hen be Presumption to excogitate a Difference between those, whom the Holy Ghost hath ●ade one, and so great a Difference that some of them shall be subordinate to the Jurisdiction of ●nother, this is to be Wise above what is written, ●nd who should be obliged in the Matters of God ●o subject to that Wisdom that cometh not from ●bove.  
2. By this Scripture it's evident, that the Commission given is to feed the Flock that is to Led, Guide and Govern the Flock, with Pastoral Pow●r, for without this Pastoral Authority they could ●ot Discharge the Trust committed to them; the ●astors part being not only to take care that the ●lock have good wholesome Food; But to keep ●em in Order, to preserve them from Straying, ● bring again that which was driven away, and to ●eek that which was Lost; For if the Flock be not attended, defended from Injuries, and so ordered ● to be kept from Straying, they are as if they had no Shepherd which we may see at length, ●zek. 34. from verse 2 d. to verse 7th. the People th● are as if they had no Pastor, if their Pastor have ● Power to Govern them, or neglect his Office● GOD will require his Flock at the Pastor's han● and yet he is not capable of giving an account if ● be deprived of Power to Govern them: We ma● see this farther confirmed. By that which is wri●ten to the Hebrews Cap. 13. and verse 17. the Minister's who Watch for the Souls of the People a● allowed Ministerial Ruling over them, and th● People obliged to submit because, these who wat● for their Souls must give an Account.  
If it be said that none Watch for the Souls ● the People but a Bishop, over a vast number ● Parishes; then these People are forced into Mis●ry it being impossible for one Man, to Watch ●ver all their Souls.  
Again if it be said that other Minister's unde● him Watch for the Souls of the People, than these Ministers who Watch have by the Scripture Power to Rule, as these who must give an Account, an● to deprive them of that Power which Christ ha● committed to them, can be no less than Sacrilege. Will a Bishop assuming the sole Power ● Government to himself, say in earnest that he wi● stand up for all the Ministers that are under hi● and take their Accounts off their Hands, and Answer to GOD for them all? will he indeed ta● such a Burden upon him? Or if he would what Minister dares trust him with it? For if the Men ●e Ministers of the Gospel themselves, they shall ●ever be clear before GOD by another's under●king for them because themselves were Personally entrusted with the feeding, and therefore the governing of the Flock. For,  
Thirdly, By the  Scripture we ●nd all Gospel-Pastors equally interressed in the Commission, no imparity of Ministerial Power, ●or any colour for it in the Text, Bishops and ●res byters being not only under one Name, but ●nder one and the same Commission: Who then, ●ath Authority to make some of them subordinat ● another Who are made equal by Divine Institution? if Men would be concluded by plain Scripture, this should put an End to the whole Dis●ute.  
Fourthly, We are the more obliged to take this ●ext as the Revelation of GOD's Will for the pa●ty of Gospel-Ministers, that none of them ●ould have Superiority over another, because the ●ne when these words were spoken, was an oportune Season to have discovered imparity if the ●oly Ghost had allowed it: Because first the A●stle did call these Ministers together to give ●em Directions as Ministers of the Gospel. 2. ●e was now to take Leave of them so as to see their aces no more: And it was of great Importance for the Church of GOD, in future Ages to know if was the Will of GOD that such an Officer as a ●shop over Presbyters should be in the House ● GOD, that they might obey him in the LOR● 3. The Apostle in the following Words give● Warning that after his Departure grievous Wolus shall enter in among them, not sparing the Flock, a● verse 30. of their own selves shall Men arise spea●ing perverse things to draw away Disciples after the● Yet for all this Danger he giveth no Direction set up a Bishop over other Ministers for pres●ving the Flock, nor any Intimation, that it w● the Will of GOD to provide such a Remedy afterwards; But requireth the Pastors to Watch, a● commendeth them to GOD, and the Word of h● Grace, which was able to Build them up: whe● by we may see they are remitted to the word for Direction, in what concerneth his Church, and n● to invent without the Word a Remedy of the● own devising. 4. From the same Scripture ● are also instructed, that the instituted Pastors ● the Church, are to feed and take heed unto all ● Flock, over which the Holy Ghost hath ma● them Overseers; And therefore Gospel-Ministe● are to have no greater Charge, than such as th● may perform all the Duties belonging to a Pasto● to all the Flock; And if any Minister assume greater Charge than he can perform these Du● unto, than it is not that Charge, that the Holy Gh● hath committed to him.  
If it be said, that the Bishop feedeth the Flock ● his Substitutes, such as he is pleased to appoint.  
Answ. But quo jure? by what Right or Autho●ty can he substitute another, to do that which he ●th assumed for his own Work, and personal Per●rmance, it was a doubt that the learned Sir Fran● Bacon said he could never be resolved of, how a Man that had a Trust committed to him for his per●nal Faithfulness could delegate that Trust to another, ●d if a Bishop say he never engaged to Feed so ●any: than it may be justly replied, he was never ●astor to so many; Why then should he presume ●e Title and Name of their Pastor? When he ●●weth it simply impossible for him to Teach ●d Feed them or the twentieth part of them, according to the Duty of a Pastor.  
It's also to be observed, that as by this and ma● other Texts, the Ministers of the Gospel have ●ual Pastoral Authority de jure, so we find in the ●riptures that de facto they are placed in Possessi● of this Ministerial-Power, and exercise it with ●vine Approbation: For Presbyters ordain Ministers as 1 Tim. 4. 14. and are therein approved ● the Apostle Timothy being charged not to ne●ct the Gift he had thereby received. 2. A Com●nity of Presbyters exert their Power in Church ●scipline, and are required by the Apostle so to ● 1 Cor. 5. 4. and 5. verses. This Sentence was ●icted by many, not by one, assuming the sole Power of Jurisdiction to himself; which is c●sonant to our Saviour's Doctrine Matth. 18. 1● who requireth the offended Brother to tell ● Church, not a single Person: if Christ had committed the Power of Discipline to One, than ● Complaint of the offended Brother should h● been to that One; for to whom should he Co●plain but to such as had Power to do him Justi● and remove the Offence? But we see Christ's appointment is not to make Application to One, ● to the Church; Therefore it's no Institution Christ that authoritative Church-Power, be lo●ed in one Person.  
So also we find that Presbyters are Constitu● Members of that famous Juridical Synod at Je●salem Acts 15. the Apostles and Elders came to ●ther to consider the Matter; in which Assem● there is not one found to Overrule the Rest, ● assuming a negative Voice; Though some pres● had more just Authority in the Church, than ● now on Earth can pretend to, yet all had f● liberty to speak their Judgement, and all car● by Suffrages, and that which was concluded plied the Apostles and Elders, and is published in ● Name of the Apostles and Elders: whereby its parent that in the Apostles time Presbyters ● in the actual exercise of Church-Government otherwise the Decrees of the Synod had never ● published in their Name. We shall not at pr● multiply Arguments but let these three be duly ●nsidered. 1. That the Office of a Prelate can●t be found in the Roll of Church-Officers. 2. wrists Discharging his Ministers to be one of ●em Greater than another. And, 3. The Di●e Institution of parity among Ministers.  
Object. Timothy and Titus are called Bishops in ● Bible's therefore Bishops are by Divine Institution.  
Answ. All Gospel Pastors are Bishops accor●g to the Word of GOD, and therefore tho' ●ey were Bishops (which cannot be granted) ●t the Episcopal Cause gaineth nothing because ●shops above Presbyters are never found in our ables.  
2. These Postscripts to the 2d. Epistle to Ti●thy and the Epistle to Titus are not Canonic ●ripture, but added several Ages after the Canon Scripture was closed, and after the Church be●n to degenerate: which is irrefragably evinced Mr, Pryn in his Unbishoping of Timothy and ●us, and is acknowledged both by Papists, and ●ers that the most ancient Copies have no such ●stscripts, and therefore our Bible's have these ●stscripts still at some distance from the rest of ●se Epistles; But the Difference is not altoge●er so observable now as formerly, when these ●stscripts were purposely Printed in very small characters, to make the Difference discernible by all who read them, 3 Timothy is expressly ●led an Evangelist, 2 Tim. 4. 5. and therefore co● not be a Bishop, neither in Scripture sense a● Pastor to a particular Flock whom he might p●sonally oversee, nor in the Prelatical sense as a ●ocesan Bishop; because an Evangelist was no●●mited to any particular bounds as hath been cle●ed already; And to say that Timothy was Bish● of Ephesus is against reason, for Timothy was pesent with the Apostle Paul when he commits the Charge of the Flock to the Presbyters in common: but no mention of Timothy as their Bishop● whom the Charge had chief belonged if he h● been the only Bishop of Ephesus.  
As for Titus he was employed in the like G●pel-Service from one place to another as Tim● was.  
But it's said Tit. 15. That he was left in Cret● ordain Elders in every City therefore he had Epis●pal Jurisdiction.  
Answ. 1. Timothy and Titus were both ex●ordinary Officers in the Church, as appears ● their constant Travels from place to place, th● Work being to erect Churches and plant Bish● or Presbyters in these Churches; but not to Bishops of them themselves, their Power be● greater than ordinary Bishops or Pastors as is ● served by Chrysostom on Eph. 4 that their Work ● to plant Churches; and Bishops or Elders to be thei●●dinary Pastors. 2.  Titus was to ordain El●ers in every City of Crete then where was his own diocese? For it cannot be supposed that he did ordain himself Bishop of one of these Cities. 3. ●eing he was to Ordain Elders in the plural num●er in every City, and by the Scripture these El●ers are Bishops than more Bishops than one was ● be in every City which is contrare to the Episcopal Constitution. 4. If it be said that Titus ●as Archbishop or Metropolitan. Answ. This ●cketh nothing but Proof which no where can ●e had; For the primitive Gospel-Church knew ●o such thing as either a Diocesan Bishop, Archbishop, or Metropolitan long after the Death of timothy and Titus: there being no certain Rule ●or modeling of Dioceses until the Reign of Con●antine the Great at which time the Church did ●ollow the Civil Government as to Dioceses this bishop Stilling-fleet maketh out in his Irenic page ●76. 377. 5. There is nothing to be found in ●e Scriptures to countenance this Assertion that ●itus was Archbishop of Crete all that can be said is, ●at he was sent to Crete upon a piece of special service for the Church, which made him no more Bi●op there then when he stayed some time in other places: Aquinas run into the same Mistake as ●o Dalmatia, for because Titus went to Dalmatia ●herefore he calls him the Bishop of Dalmatia. 6. ●f it be said that the least that Bishops can Gain from Titus being left to Ordain Elders is that ●shops have sole Power of Ordination seeing T● alone ordained. Answ. This is but to beg● Question, for we deny that Titus was a Bish● let that first be proved. And 2. That he ordaied as a Bishop. And, 3. That he ordained alo● For his ordaining of Elders makes him no Bishop no more than the Apostle Paul's ordaining ma● him a Bishop; they ordained as Extraordinary Officers in the Church making way for Bishop or Pastors: and though Titus was invested wi● extraordinary Power above any Bishop or Pasto● yet that itself will not prove that he ordained s● paratim without Presbyters; Because he was Ordain Elders in the same manner that was the established Way of the Church in conjunction wi● Presbyters as the Apostle Paul did lay his han● on Timothy conjunctim with the Presbytry th● is jointly with a Presbytry.  
Object. 2. The Epistles to the seven Church of Asia, are directed to the Bishops of these Church's, because each of them is directed to one si●gle Person called the Angel of the Church.  
Answ. That these Epistles are directed to t● Bishops of these Churches, in the Scripture se● we easily acknowledge; but then no advanta● to the Episcopal Cause is gained: For if these Angels be Bishops, and Bishops the same with Pr●byters: than ye are just where you were, not li● ●d one step higher than a preaching Presbyter or ●ospel-Pastor.  
2. Whereas the Angel is spoken unto in the sin●lar number you have no advantage by this either, ●r you shall find one and the same Angel spoken ● in the plural number: As to the Angel of the church of Smyrna Rev. 2. 10 The Devil shall cast ●me of you into Prison the Speech is directed un● the Angel yet the plural number is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to ●ew that it's not one single Person only that is de●ted by the Name of Angel so also to the Angel ●f the Church of Thyatira but unto you I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ere the Angel is expressly spoken unto in the plu●l number; So that any Argument from the ●ame Angel utterly faileth you; For though an ●gel be named in the singular number yet that by ●e Name Angel is understood a collective Body ● Ministers is evident, otherwise let any Man ●nder a Reason why the Angel is spoken to in the ●ural number, as more than one: And hereby we ●ve solid ground to think that the Angel is spo●n to in the plural number purposely to obviate or arrect the Misapprehensions of any who would ●ink that a Bishop over Presbyters is understood ● the Word Angel.  
Object. 3 But the Government of the Church ● Bishop's having Authority & Jurisdiction over ●esbyters is so Ancient, that we cannot judge it ● any lower Derivation then from the Apostles, albeit we have it not by express Scripture.  
Answ. 1. If you have such a Government the Church by due consequence, from any Scripture of the New Testament; We are ready to ye● Subjection, albeit ye cannot Prove it by expr● Scriptures, ye shall not be so hard put to it; ● for you only to Affirm and Assert it Apostolic without any Proof cannot convince men's Judgements and satisfy their Conscience, in a matter so great Importance; Yourselves being Judge if you have Proof for it make it appear. Bish● Laud and some other Bishops with him, said o● publicly, if Prelacy were not the Apostolic Government they would forth with throw away th● Rotchets; But they kept them as long as th● could, and the Proof went no further: upon whi● Mr. Pryne did challenge them for breach of P●mise. Why do ye not stop all our Mouths, ●proving your Assertion and so satisfy a great B●dy of Protestants at Home and Abroad. Who gi● Reasons from Scripture contrare to your Asser●on; And to say it must be Apostolic because its Antiquity, is little less than to say we will ha● it from them whither they will or not; their Doctrine and Practice refuse, and yet it must be ●torted from them.  
2. We have made it appear already that the apostles did prescribe another Form of Government be managed by the Ministers of the Gospel in ● ●ty of Ministerial Power: and how to impose u●on our own Reason and Belief, that by some invisible Prescription they have contradicted all ●is, were hard measure; should we, or can we eject what they have Recorded by Inspiration of ●e Holy Ghost, and betake ourselves to some fan●ed Tradition? Can this be a safe Way for our consciences? Or could we Answer to GOD for ●? Yourselves being Judges.  
3. If the Antiquity of Prelacy be at last its only ●ea, and strongest Defence Cyprian will soon An●er for us that Antiquity without Verity is but mouldy error, and as Sir Francis Bacon termed it, a cipher without a Figure.  
2. If this Plea should hold Good, then there ● a Door opened for the most Ancient Errors, ●herewith the Church was infested even in the Apostles times, and such as soon after endangered ●e renting of her Bowels.  
3. And however Ancient Prelacy be found yet may and doth suffice us that it hath no Institution ● the Gospel-Church, by Christ or his Apostles: ●nd therefore can claim no better than Humane Appointment for which Appointment, no Commis●n was granted to the Church.  
Object. All that is Alleged by you against Episcopacy is but your own late Sentiments: For ●e Ancient Fathers who understood the State of ●e Primitive Church better than you do generally bear Testimony that Bishops have been in all Ag● of the Gospel-Church.  
Answ We are of the same mind with Aug●stin who being urged with the Authority of ●prian answered; That what he spoke according to ● Scriptures he would willingly accept; but when he sp● without them, with his good leave he would descent; ● well knew that the best of sinful Men were F●lible, and no Man to be followed further than ● was a follower of Christ.  
2. When it's said that the Fathers do general● assert Episcopacy was in the Church, it will n● thence follow, that they asserted it should be the Church: it's one thing to affirm that in th● and the other place there were Bishops over Presbyters, but another thing to affirm there was D●vine Institution for such Prelacy there's vast difference between the two: and where this is not adverted the Testimonies of the Fathers are b● wrested and perverted, as if they all approved Prelacy, because they make mention of Bishop For,  
3. We shall find the choice of the Father's ●claring that from the beginning it was not so: a● that the Difference between Bishop and Presbyter, came in to the Church by Custom, but by ● Divine Appointment; That the Church in ● primitive times after the Apostles was governs and should be governed by the common Cou● ●f Presbyters: and therefore we are willing they ●pear and speak for themselves, knowing they and up for us more than for you.  
Palycarp Epist. ad Philip. persuadeth the Peo●e to Obey their Presbyters as Christ; We are not ●ncerned in his manner of Expression if it appear hyperbolic, this being sufficient to us that his exhortation is to obey Presbyters in the Lord, but ●t Bishops over Presbyters.  
Ignatius Epist. ad Trallens. requireth the People subject to the Presbytry calling it God's Court.  
Ireneus lib. 4. cap. 44. it becometh you to be O●di●nt to Presbyters who have their succession from the apostles.  
And in his Epistle to Victor called Bishop of ●ome he hath these Words. The Presbyters of Rome whom you have succeeded: This Epistle and this ●ententence in it is quoted by Euseb. lib. 5. cap. 23. ●hereby it's evident that all the Bishops of Rome the second Century were but Presbyters in Ire●us his Judgement.  
Tertull. Apolog. cap. 30. calleth Presbyters pre●ents of the Church's President probati quique Senio●.  
Theophylact. in Philip. 1. affirms that whiles the apostles lived the Names of Bishops and Presbyters ●ere not distinguished.  
Chrysostom commenting on the same Scripture ●clareth himself to be of the same mind.  
Jerom is more plain than pleasant insisting length in the Probation of his known Asserti● that Bishops over Presbyters are not by Divi● Institution for which he quoteth many Texts, a● Commenting on the first cap. to Titus saith a Pr●byter is the same with a Bishop, and before that Fa●ons did arise in Religion by the instinct of the Devil ● Church's were governed by the common Council of Pr●byters: It's strange that this Discourse of Jero● escaped an index expurgatorius considering h● Bellarmin and others fret when ever it's mentioned, it's so plain and full against the Divine Rig● of Prelacy. That some of them spare not to sa● the Good Old Father erred; But he goeth on● his Epistle to Euagr. and saith let Bishops know th● it's rather by Custom then by the Lords Appointm● that Bishops are above Presbyters.  
Ambrose on Eph. 4. saith that Bishops were set ●bove Presbyters by a Council: But giveth no accou● of the time and place of that Council; Howev● that same which he saith sufficeth because supposing it were enacted by a Council, than the pre●tion was but by Humane Authority.  
August. Epist. 19 confesseth that it was but by present Custom of the Church, that Bishops were gre●er than Presbyters.  
Gregor. Naz. orat. 28. wisheth the utter Abol●on of Prelacy calling it a Tyrannical Government.  
Theodoret. commenting on Phil. 1. saith t● these Bishops mentioned in the Text were Presbyters.  
Oecumenius commenting on the same text declareth himself of the same mind.  
Chrysostom commenting on Hebrews saith ●at Heb. 13. 17. made always his Soul to tremble ●hen he thought on it, and Homil. 34. page 602. fal●th a wondering if a Bishop can be saved, any of them specially who●are greedy of so great a Charge & Hom. ●. page 627. he calleth them miserable Wretches who ●esire it, for saith he thou must give an account of all ●hom thou Rulest: these are the words of Chryso●om.  
Basil de Spir. Sancto saith that by Ambition to overnall, all Church Government came to nothing.  
Many more ' might be added but we suppose ye ●ill think these too many speaking at this Rate.  
It should also be observed that Bishops of old, ●mmonly had no greater Charge than they could personally oversee. So,  
Euseb. lib. 10. cap. 4. saith expressly that a Bishop ●d no greater Charge than he could take personal notice their Souls. And lib. 6. cap. 29. saith that an 236. the faithful in Rome did meet together in one place choose another Bishop, in Place of Anterus.  
Cyprian lib. 2. epist. 5. When a Bishop was to Chosen, the whole Body of the People were called to●her that he might be Elected before all their eyes, and the suffrage of the whole Fraternity: Here are two ●ings to be Noted that the Body of the People Elected their own Bishop, next that the People whom the Bishop was to take Charge, could me● together in one place, One Bishop had common ● but one Altar or Communion Table, so that, o● Bishop now after the New Model taketh a grea●er Charge than would have well served tweens yea forty in former times.  
Primate Usher in his Relig. of Irish saith that P●trick Planted in Ireland 365. Churches, and as m●ny Bishops; and that afterward in Malachias ti● the Bishops were more multiplied: Let that numbs be compared with the present number of Bishop in Ireland; And then let the Reader Judge w● hath the greatest regard to Antiquity, or who t● Bishops are that are most capable to Discharge● Pastoral-Duty to the Flock whether few abo● twenty in a Nation or many hundreds. And if ● will not regard the account given by Mr. Clerks and others, though convincingly demonstrate that many Bishops lived so near to one another and their Sees so contiguous that their Char● could not exceed the Bounds of an ordinary Paris● and that many of them were Bishops of Village yet ye will take notice of your Friend Mr. Ful● who saith that Bishops of Old were set too thick for ● to grow; Lydda, Jamina, and Joppa being Episcop● Towns, and all of them within 3 or 4 Miles of oth● For Bishops had then their Sees in Poor & Contempti● Villages; And that none may think he speaketh random. Sozom. confirmeth the same that Villages ●ad their Bishops, lib. 7. cap. 19  
Object. But the Church upon mature Deliberation found it expedient to invest some with ●ower and Authority over many others for pre●enting or healing of Divisions and keeping all in Unity and good Order.  
Answ. The most knowing and moderate of the episcopal Persuasion take Sanctuary here, and presume no higher; alleging the Church was constrained to it, for compescing turbulent Humours and obtaining peace to herself.  
2. Tho' this be the strongest Effort, and most plausible Argument that the Episcopal Cause can ●aim: Yet when pondered in the Balance of the sanctuary it's found light: because first Christ did ●re know all the Trials, Temptations and Events, ●at should befall his Church, yet he saw it not fit ● prescribe any such Remedy who is faithful in ●l his House, the Government is upon his Shoul●rs, and the House is his own: if any Man accuse him for omitting so necessary a Mean as is pretended, for the good of his Church; let him consider how he will give an account when he is ●dged by the same Lord of his House: for his ●re and faithfulness hath fully appeared already, ● setting so many Officers in his House, as he ●ought necessary; And therefore if an Oecume●k Council were assembled, more full than ever yet appeared in the Christian World, they cou● not jure set another Officer in the House of Go● to Command and bear Rule over these Office● whom Christ hath entrusted to Feed his Floc● though Dr. Stilling fleet now Bishop once sceptic as to any particular Form of Church-government hath taken much pains in his Irenic: to persuade the World, that it's left to Humane Prudence whither the Church be Governed by Bishops over Presbyters, or by Ministers in pari● of Power; And strenuously opposeth the Divi● Right of Prelacy: yet since he ascended and fi●ed in that Orb himself, tempora mutantur & nos m●tamur in illis, Presbyters are now so contemptib● in his Eye, that if his new Labours and Argument can prevail, they shall not so much as be tolerated to Labour in their Master's Vineyard.  Aureus heu fragilem confregit malleus urnal 
That his Book is so answered that many dou● his Confidence to give it a Reply; but leaving hi● from whom better things were expected.  
3. Consider that if Bishops be set over Presbyters for Preservation of Unity in the Church th● some new Order must be set over these Bishops, f● they may fall out by the Way, as well as other B●thren, as they often do; and these who are set ●ver them may likeways fall into Divisions, for i● rare to see Promotion make Men more Lowly a● Meek; Archbishops and Metropolitans ha● been scandalously divided by their own Pride to ●e height of Excommunicating one another; ●nd when all these fail so that Unity is not obtained whether shall Men go next if not to a principi●m unitatis & caput Eclesiae to whom all must sub●ect; And thus it was indeed that the Pope ascended his Throne, and as many have observed and ●e Groaning Church under that Tyranny yet ●ndeth, the Remedy proved worse than the Dis●ase: this manner of Cure to elevate some Mini●ers above the Station that Christ had placed ●em in, and Robbing other Ministers of their ●e Right; Can never have good Fruit, nor ●d ever Men ground to expect GOD'S blessing, ●on such an unwarrantable, and audacious Preemption.  
Object. Presbyters do voluntarly Elect and set ● Bishops to have Authority and Jurisdiction o●er themselves, and therefore though they be now deprived of Jurisdiction they have no Cause to complain for violenti non fit injuria, blame themsves.  
Ans. 1. If Presbyters choosed and made Bishops ●er themselves (as we grant is said to be done at ●exandria) than Presbyters had all that Power ● Jurisdiction at first, intrinsically in themselves: ●r they could not give that to others which was ●t their own: and this of itself is yielding the ●use, when it is acknowledged that Presbyters had the Original Ministerial-Power by CHRIS● Commission.  
2. It was not in the Power of Presbyters to alienate that Power which Christ had conferred ●pon them (for id possumus quod Jure possum● Christ having bestowed upon them full Pasto● Authority, by what Warrant could they give t● away to another or any part of it? For it was g●en to be exerted by themselves in their Person Service according to their Master's Directions; their Master had thought fit to lodge that Po● in the Hands of others, he would have bestow it himself but never left it to their Option to S● or Give away his Gifts and so disable themselves for the Trust and Service he committed to th● besides that it is inaccountable Ungratitude ● Contempt of their Master, to throw away ● Commission, and let others Dispose of it as t● please: And whoever have done so we are thereby obliged to the like Practice.  
3. If this be the deed of Conveyance whereby ●shops over Presbyters have obtained a Right ● Title to sole Jurisdiction in the Church, than t● cannot say they have this Right and Title f● Christ: It's a Gift of the Presbyters, but not a ● of Christ; And a very dishonest Gift Dishono●ble both to the Giver and Receiver.  
Yet there are many Reasons to persuade the inadvertent succumbing of some Presby● ●ve great Occasion for the rising of Prelacy pau●tim by Degrees. For first,  
Some Ministers being seated in Places of Emi●ncy in the World specially Great Cities, in con●rmity to the Civil Government and Jurisdiction ● these Places, the Ministers of these Places had ●o early some Titles of Honour, not common to ● other Ministers. 2. And if they were eminent ●r Abilities and Prudence, or of long standing in ●e Ministry; When other Ministers and they ●d meet together for the Affairs of the Church, ●mmonly such Men were Chosen to preside for ●e orderly Management of their Judicatories, as ●olocutors or Moderators; Which cannot be ●nting without Confusion: yet he who did Pre●e had no power of Jurisdiction over the rest, it re●aining in their Power to choose another for that ●rvice as they should see it expedient. But, 3. his sometimes falling into the hands of ambiti●s Men made interest not only for their convance, but for their farther Promotion usurps upon other Ministers, who were more meanly ●ated, until they had wrested Power out of their ●ands, and did appropriate all Jurisdiction to ●emselves, the other Ministers sinfully succum●ng under this Usurpation, until there was no ●trieving of what they had Lost.  
Our 2d. Exception is your Liturgy, which after crious Perusal we cannot approve not that we are against a general Directory for decent Order Gospel-Administrations, that each part of W●ship have its due place; This we acknowledge be necessary: And therefore all the Reforms Churches have provided themselves with su● Directories. But that which we cannot comp● with is such a Form of Divine Service or Worsh● as is Composed by a few, and peremptorily imposed on others, so as that Form of Worship s● be used, and no other. Our Reasons are,  
First no Liturgy or stinted Form of Worsh● was either Composed, Used or Imposed, by t● Apostles, or any Gospel-Ministers in the first age's of the Church: If any Affirm there were su● Forms it's their part to make them appear whi● hath never yet been done but by a manifest F●gery of the Apostle James his Liturgy which ev● Papists (though most fond of Forms) are ashamed of, therefore Bellarm. de Jacobi Liturgia pa● 146. and 150. confesseth it spurious.  
2d. Reason as there were no Liturgies in the apostles times for Divine Service, so the Chur● wanted a fixed Liturgy for the space of 600 yea● Dr. Burnet in his History of the Reformation maketh it appear that Liturgies were not so mu● as the matter of Public Consultation for ●● years' after Christ; And that the first Liturgy t● was Imposed, was Composed by Gregory an. 60● Others also more ancient Confirm the same ● Socrat. who lived in the fifth Century lib. 5. cap. ●1. page 698. saith that generally in any place, a●ong all sorts of Worshippers there cannot too be found, agreeing to use the same Prayers: Sure then there was ●o Liturgy, obliging them to agree in a Set-Form. ●amous Bishop Usher affirmeth yet more, Relig. of ●e Irish cap. 4. page 31. that the Roman Use was ●ought in to this Nation but 500 Years before his own ●me, by the Pope's Legates, Gillibertus Malachias ●d Christianus whereby as Mr. Clarkson observes, ●at the Roman Liturgy was not admitted here ●efore the 12th. Century, so that imposed Litur●es are but a Novelty in the Church: And to this ●ree the Testimonies of ancient Fathers, making manifest that the Churches public Prayers ●ere not read out of a Book. Justin Martyr A●ol. 2. page 139. saith their Prayers, and Thanks●vings were according to their Ability: and very ●ean Abilities would serve to read Prayers, if ●ere had been any such extant. But Tertull. Apolog. 39 maketh it yet more plain who saith ● Pray without a Monitor, because we Pray from ● Heart.  
These Testimonies make it abundantly appear ●at the first imposed Liturgy was no Elder but ●ntemporary with the Pope's Establishment, and ●t received in this Nation several hundreds of ●ars afterward: and that this Liturgy was first ●posed when a Pope was Imposed as an Universal Head to the Church, doth conciliate no great oneration for that Composure: it's also notou● known that the Liturgy unto which we are req●red to Conform was taken out of that Roman ●turgy, and though many Things were left out our Liturgy, which were in the Roman yet t● Argument made use of for gaining of Papists, ● the Communion of the Protestant Church by Proclamation in the Reign of Edward the 6th. ● that they should hear their own Service in English wh● formerly they heard in Latin.  
3d. Reason as neither Christ nor his Apost● did form any Liturgy for Divine Service, so n●ther He nor any of his Apostles did ever give Commission, to other Men for Composing such a Fo● of Divine Service, which should oblige oth● to Use it, whereby it's manifest that such a Fo● of Service wanteth Divine Institution: and therefore we cannot Consent to it as any Ordinances GOD.  
4th. Reason because men's Composing and Imposing a Form of Worship, without Divine In●tution or Commission, casteth an injurious Imitation upon those to whom the Care of the Chiches was committed, as if the Church had not be● sufficiently provided for the Service of GOD, ● all that Christ's Apostles had prescribed; But t● Men were constrained to devise some new and b●ter Way, than what we have by Scripture Dire●●n: this is such a Reflection as we cannot be guilty of, if any shall say the Composers of the Liturgy no doubt had Direction from GOD before ●hey attempted such a Work. Answ. Let this Direction or Appointment appear and We shall Conform to it: or if any shall say that the Exter●als of Worship, and the manner of Church-Administrations are left to the Discretion of Church-Officers, and so they may Compose a Model of Service as they think most expedient for the Church's Good. Answ. There is great Difference between a Model directing the external Order of ●hat Worship, which GOD himself hath Appointed; as to common Circumstances for Time and Place, and how one part shall Succeed another, ●nd such a Model wherein is contained Worship ●o be offered to GOD which he hath not prescribed, Church-Officers may safely do the first but ●ave no Power for the second: The Worship of GOD is not such a trivial matter, but that Christ ●r his Apostles in his Name, would have given Directions for what was necessary, will Liturgists ●ndeed claim to more Authority and Wisdom for Gospel-Administrations than CHRIST'S Apostles, ●ho never imposed, but left us free of such Bonds?  
5th. Reason, The imposing of a Form of Divine ●ervice composed by one or a few, derogateth ●om the esteem due to other Ministers of the Gospel, both of your own Persuasion and others; and is a real Reflection against yourselves: as if in ● Age there were Men so qualified for the Scrvi● of GOD, no Men assisted by the Spirit of GO● for Gospel-Administrations, as if no Ministers ha● the Blessing and Benefit of Christ's being with h● Servants to the end of the World, no Minister partaking of these Gifts, that Christ received f● Men; But only a few Composers of Liturgy; th● all others must take both Matter, and Form ● Divine Service from them, and so to serve GO● with that which cost them nothing: and yet th● Composers but Men, not so much as pretending to Divine Inspiration or any Commission fro● Christ, for the said Composure: by what Argument can a Minister of Christ convince his ow● Conscience, that it is his Master's Will to be serve● in that manner? And if he please not his Mast● what Comfort can he have in the Service? An● how can he know it will be pleasing to him except one way or other he had revealed it?  
6th. Reason, The obliging of Christians ● serve GOD by an imposed Liturgy is a Lording ●ver the Heritage of GOD; Which is expressly forbidden: And that it is a Lording over GOD'S Heritage is evident because it's imposed as one of th● principal Terms of Communion with the Church, s● that such as will not Conform to it shall be Excluded the Church's Communion; this is to take Dominion over men's Faith and Consciences; F● ●f a Man's Conscience will not permit him to make ●hat his Worship to GOD, which is only devised ●y Men: Yet he must either Comply renitente ●onscientia against his Light, or shall be no Mem●er of the Church.  
Next its a Lording over the Heritage of GOD, because it depriveth us of our Christian Liberty, ●hich we must stand fast in after Christ hath made ●s free; We are not to be entangled again in a ●oke of Bondage: But to be obliged to serve ●OD by a Form he hath no where commanded a very Bondage, depriving us of our Liberty to ●erve our LORD, as himself hath Appointed (for ●e plead for no Lawless Liberty) only in the ●ure Matters of GOD, his Worship, and our Consciences we desire to be Subject to GOD'S own ●ppoiniments, and not to the Ordinances and Commandments of Men.  
7th. Reason, A peremptory imposed Liturgy depriveth us of the Benefit of GOD'S Gifts, pur●ased by Christ and bestowed by his Spirit on minister's, for the Edification of his Church: and herefore we cannot approve of it: For by this ●nted Form whatever measure of the Spirit of ●ayer be poured out upon a Minister Helping ●d Teaching him what to Pray, what ever en●gement of heart be given by the Spirit of Grace ●d Supplications; Yet nothing of this must apgar for the Good of the Church; Because the man's mouth is muzzled up, by a peremptory For● which we humbly conceive is most dangerous a● a great Obstruction to the Church's Edification  
8th. Reason, Though our blessed LORD ha● given us a Pattern of Prayer, and therein a sum● all we are to Pray for; Yet when the best of M● offer to make a Collection of the Particulars contained in that Sum, though the Pattern be P●fect, yet their Collections are always Lame a● Deficient: considering the innumerable Nece●ties of the People of GOD: And so faileth of pretended End, to furnish People with all man● of necessary particular Petitions to GOD: F● hundreds of Instances may be given of necessary Petitions, all of them according to the Word● GOD, and particularly founded on the LOR● Prayer; Yet no mention of them in the Book● Common-Prayer; And therefore such Forms men's devising do but limit and straiten the Chiches Prayers, they are so far from being a He● especially when they are so enjoined that suc● Form shall be used and no other.  
9th. Reason, The Case of Souls in this Lif● very various; Sometimes secure and need to ● awakened, sometimes cast down and need to ● Comforted; sometimes in Doubts, by reason their Ignorance, Weakness, and Gild; the D●pensations of GOD toward them are also very crious; sometimes Humbling, and sometimes Comforting; And therefore the reading of Scriptures, 〈◊〉 Prayers; are to be Ad●pted to the Conditi● of the People, so far as Ministers can be ac●inted with their Condition, and Exigences: ● by a stinted Form the poor People must take ●at falleth out such a day of the Year, whither ●e suitable to their present Need or not, they ●ll have no other for that time, the Minister is ●und to read his set Task. If the Righteous ●OD should by some sudden Judgement call his ●ople to speedy Repentance and Mourning, yet ●he Book appoint a Feast-day of Joy at that ve● time, the Minister and People must do as the ●ok requires, and then behold Joy and Gladness ●en GOD calleth unto Mourning, which is an equity that GOD doth most severely threaten, ●. 22. 12, 13, 14, verses. So on the other hand, ●en it pleaseth GOD to grant some signal Deli●ance to his Church, that requireth present so●n Thanksgivings to GOD: if the Book re●ire that to be a time of Humiliation and Mourning, the Book must be obeyed, rather than the ●esent Call of GOD: but Moses the Servant of ●e LORD was of another mind, Exod. 14. 30. the ●ORD saved Israel that Day out of the Hands of ●e Egyptians, and in the beginning of cap. 15. ●en sang Moses and the Children of Israel this Song ●o the LORD; not deferring it as prelimited by ●me other Work: So Ministers of the Gospel, being the Stewards of CHRIST, are required do all to Edification, attending the present Dut● the People of GOD; Being also obliged to dis●bute that Food Christ hath provided for the● due Season, that every man may have his Por● as his Necessity requireth.  
10th. Reason, That manner of Service to G● which we cannot perform in Faith, we can● Comply with, but serving GOD by an impo● stinted Form we cannot perform in Faith, ● therefore cannot Comply with, we cannot p●form it in Faith, because we know of no Author such a Form hath from GOD, as any Ordina● of his. And therefore seeing we have no way be convinced that it is the Will of GOD we se● him after that manner, no Ground, no Prece● no Promise, for our Faith to fix upon; We c● not perform that Service in Faith, and so to u● would be Sin.  
As for the Book of Common-Prayer, and the P●ticulars therein, which hath been so offensive the Consciences of many, we need do no more, put you in mind of a part of these Complaints a● Exceptions published by those who had Commi●on from King Charles the 2d. to alter and ame● it.  
They except against the reading of the A●cryphal Books, desiring that nothing be read● t●e Church for Lessons but the Holy Scriptures ● the Old and New Testament. They except against the Religious Observation of Saints days, as ● they were Holy Days, having no Foundation in ●e Scriptures. They except against that Version ● the Scripture used throughout the Liturgy as ●ving many Defects, whereof they give particu●r Instances: Likeways that the Liturgy is De●ctive as to Prayer, in the confessing of Sins, Pe●tions and Thanksgivings; that the Body of the ●ayer-book consisteth much in Generals and that ●e Catechism is Defective as to many Doctrines ●f our Religion. They except also against the people's uttering a great part of the Petitions in the ●etany, whereas the Minister should be the mouth ●f the Congregation, and that the speaking of so ●any occasioneth a confused Murmur in the congregation whereby what is read is less intelligible, and therefore unedifying. They also except against the airy sign of the Cross in Baptism. As ●so that none may receive the Lords Supper who ●ares not Kneel in the Act of Receiving, which was ●ft free 1. and 2. Ed. 6. and was not the Gesture ●e Apostles used, nor in the purest and primitive ●mes of the Church. They except also against ●hese words of the Rub. The Body of our Lord ●esus Christ which was given for thee preserve thy ●ody and Soul unto they everlasting Life, they desire ●hat the Minister be not required to repeat the   

words to each one in the singular number but it may suffice to speak them to divers jointly, 'cording to our Saviour's Example, they Comp● also that when a Child is to be Baptised the G● fathers and Godmothers are concerned, but mention of the Parents in whose Right the Ch● is Baptised, and who are fittest both to Dedic● it to GOD, and to Undertake to GOD, and Church for it. They also except against th● words in the Prayer after Baptism viz. [tha● hath pleased thee to Regenerate this Infant by ● Holy Spirit] they declare that they cannot Faith say that every Child that is Baptised is generated by GOD'S Holy Spirit. And in the l● Rubr. before the Catechism it's said to be cert● by GOD'S Word, that Children by being Baptised have all things necessary to Salvation and undoubtedly saved these words they complain of dangerous. These are a few of the many Exceptions mentioned in that grand Debate, and an mendation earnestly and modestly pursued as ● mean to prevent our separated Assemblies but t● Pursuers for Peace, constrained to desist wi● Grief, being disappointed of their just Expectations.  
Our 3d. Exception is because Kneeling at t● Lords Table is peremptorily imposed which W● cannot Conform to. Because, First, CHRIST caused the Communicants sit at ●ble, when the Lords Supper was first Celebra●d, and therefore Christians in following Ages ●ould follow the same Example. That he caus● the Communicants to sit is evident, for being ● Disciples they were ordered by their Master ●d would not have presumed such a Posture with●t his Direction. It's said they sat down together, and when all public Administrations of that ●enings Service was over then at Christ's Com●nd they arose.  
And that this Example of Sitting at the Lords ●ble is obliging to following Ages will appear if ● consider.  
First, That Christ's Example obligeth us to I●ation wherein his Example is Imitable, but his ●ample in this is Imitable, and therefore should imitated.  
And that his Example of Sitting at his Table, ● Imitable is clear there being nothing (in ordi●ry Cases) to obstruct it but the vain Inventions Men.  
2ly, We cannot alter the Posture of the first communicants without Reflection upon his Wis●m, and Authority, who Appointed the said Po●re at first.  
3ly, No Posture in Communicating can be referable to that of Sitting at the Lords Table, because the first Celebration even as to the manner must be taken as a leading rule to after Ages (wh● the same manner is practicable) otherwise Ch●stians were left to use what manner they please; having no Light from GOD and his Word, ● every Man to follow his own Imagination: A● thus Men have devised such a Posture as is m● inconsistent, with the Nature of a blessed and m● comfortable Feast.  
4ly, There cannot in any Age after the first ●lebration, be a greater inducement for a more verential Gesture at the Lords Table, than was ● the first Celebration: Christ himself being th● Personally and visibly present, and always an Obj● adorable; Yet than this Posture of Sitting at ● Table was allowed, and approved by Him.  
5ly, CHRIST having granted this Privilege Dignity and Comfort, as to sit with Him at ● Table; By what Authority can Men deprive Ch●stians of this Honour and Comfort? Whi● Christ did condescend to confer upon his Peop● Who dare say that their Sitting fell out Accid●tally, being managed and ordered by Him w● is the Wisdom of the Father? With what Fa● can any say that He was not concerned, whith● Communicants should be performing extern Acts of Worship in the very time of Communic●ing or not? Can it be said His Worship is so atle regarded by Him? as if it were a thing indeferent whither they did Sat or Kneel and Wors● ●id He not by his Doctrine severely reprehend ●l Worship not commanded? and having a great ●egard to his Worship, would he not have commanded this Worshipping Posture, if it had been ●is Will that Communicants should then have ●eeled and Worship? But we see He required a ●able-gesture, as a Pledge of Believers being set ●own with Him in his glorious Kingdom above, ●hereof He putteth them in mind at the first Ce●bration: Believers therefore are obliged to put ● high Value upon this Privilege of Sitting with ●im at his Table, as a Pledge of the Honour He ●ath promised they shall partake in a better Place; ●herwise they shall prove ingrate and unworthy ●f such Favour if they neglect their allowed Pri●ledge.  
Object. But since you lay such weight on the Imitation of Christ's Example of Sitting and causing ●e Communicants to Sat with Him at his Ta●e, why do ye not imitate his Practice in other ●ings at the time of the first Celebration? as Ce●brating in the Evening, choosing an upper Room ●c.  
Answ. There is manifest Reason why Christ ●d his Disciples Example should be imitated as ● a Table-gesture, in so Solemn an Ordinance, ra●er then as to the Circumstances of time and place ●ommon to other Actions; So that this Objection appeareth insipid, if it be considered that Celebrating at Noon, or Evening, in a lower, ● upper Room, are wholly extrinsic to the Ordnance itself, being common to Sacred or Civil action's; and not so much as affecting the exter manner of Celebration: but it is not so as to ●ting or Kneeling at the Lords Table for by Sitti● the Worthy Communicant enjoyeth an honourable Privilege allowed him by Christ: And ● Kneeling when Partaking he engageth in sta● Worship unseasonably without a Command, ● hereafter shall appear; So that there is great d● parity as to Obligation to these common Circumstances, and a due Table-gesture: But if any ● Contentions and still urge an equal Imitations Time and Place, as well as Sitting at the LOR● Table: let such remember that the first Celeb●tion of the Lords Supper was in the Evening ● the account of the Passover, commanded to be ● the Evening, the LORD seeing it fit to instit● his Supper immediately after the Passover: so t● any Obligation to that Time is now ceased: A● for the Place, Christ hath cleared us of any Ob●gation to one place more than another but ● quires to Worship Him in Spirit and in Truth.  
2d. Reason, As our blessed LORD hath gi● us this Obligatory Example, so it's to be co●dered that He hath not Authorized any to ma● Change, nay not so much as a Permission to A● point or Impose another Gesture than Sitting● ●s Table; and wheresoever it's presumed, is un●rrantable Humane Invention to devise a Way ●etended more for the Honour of Christ than he ●th devised himself, as if Men knew the way of Glory, better than himself; If our blessed Sa●our had seen a more humble Posture at his Table inducive to his Glory, would he not have pre●ibed it? Would he have engaged the first ●mmunicants to Sat down with Him? Shall blind ●ortals, take on them to say we think a more ●mble way would glorify Him more? If He who ●he Wisdom of the Father hath seen fit to have ●e Gospel-Ordinance, wherein the Glory of his ●ove should shine in a more peculiar manner, not ●ly in remembering his Death, who loved and ●ve Himself for us; But his Condescension also ● Converse with his People in so Friendly a man●r, allowing them to Sat and Feed at his own Pa●e, that all things in this Ordinance might coner to raise their Love for the glorifying of his ●ove; After he hath thus appointed to take Glo● to himself, shall Man who is but of yesterday ●t knowing the depth of his Designs, or the greatness of the Glory he hath, and the Pleasure ●e taketh in the elevated Affections of his People, ●d what means he seethe most fit to use for that ●nd, begin and Judge the Lords Condescensions ● be needless, or not so proper as some external Acts ●f Worship devised by Men? this is too high for Man that is but Sprung of the Earth.  
3d. Reason, Together with the Example gi● by Christ, and no allowance to decline from We are to consider also that the Nature of the ●dinance of the Lords Supper requireth a Ta● Gesture, Christ himself gave it at first a Table-●sture, and so it should continue; What Evil h● Men found in it? or rather who dare Charge i● Evil? When it's remembered who gave it its Or●nal; How much safer were it for Men to be af● of their own Inventions in the Worship of GO● than any thing that floweth from that holy Fo●tain: If it be said that we are so sinful that it ● Presumption to Sat at his Table: but had not Ch● sinful Men Sitting at his Table, before his Ey● Sure they were not Perfect as their Practise ● very Night did Discover, besides their manif● Weaknesses appearing at other times, yet Ch● allowed them this Honour, which they accepts they thought it not safe for them either to jud● or neglect his Condescensions, and choose a m● humble Posture: though great Reverence is ● to the LORD, and will be rendered to him by ● sincere Communicants, as also external Acts ● Worship as he requireth them; Yet when ● LORD calleth to his Table, allowing his Peo● to Feast with Him, it's not left Arbitrary whi● they shall Conform to Table-Priviledge or not for that mean Objection against Sitting wh● some make Use of, that at the first Celebration ●ere was a leaning toward the Table, it argueth Cause unfurnished for its own Defence, where so ●ivulous a Scruple is objected; Because all that ●e plead for is a Table-Gesture according to the ●ommon Use of Nations, and it's well known that kneeling is no Table-Gesture any where.  
4th. Reason, This Religious Kneeling is per●rmed before the Sacred Signs of Christ's Body ●d Blood, the Bread and Wine being designed● set before the Communicants: And therefore ●e cannot Comply with it for clearing of this. consider,  
First, That the Bread and Wine in the Lord's ●upper after Consecration are the true Represen●tions of Christ's Body and Blood.  
2. The Fathers commonly called these Symbols the Images of Christ, so we find Primate Usher in his Answer to the Jesuits Challenge pag. 74. ●he Fathers expressly call the Sacrament an Image of christs Body. So Hospin. de orig. imag. pag. 245. ●he Eucharist is called by the Fathers Imago signum, ●igura similitudo, and this he proveth by Origen ●azianz. Augustin, so Dr. Brug. lauf. of Kneeling page 116. Sacraments are the Lords Images.  
3. Consider, That where Kneeling is used at ●e Sacrament the Communicants cannot receive ●ntill they Kneel, and thus they have not so much ●s Liberty to follow Christ and his Disciples example.  
4. It's acknowledged that this Kneeling is ● pointed, for keeping up a due Estimation of th● Sacred Rites.  
5. This Act of Adoration is performed in Killing when the Minds, Eyes, and Hands of the Communicants, are fastened upon the Sacramental Sig● so that though the Adoration be to Christ yet i● by these Signs or Images; For otherwise why the Act of Adoration no sooner, no later, but ● served until the Communicant have these Si● strait before him and partaking of them and t● the Signs, which many call Images appear to P●ticipate the Honour, conferred by this Religion Kneeling.  
Object. But it is solemnly Declared by such Kneel at the Lord's Supper, that there is no W●ship designed, or conferred upon the Sacrament Signs.  
Ans. It may be charitably supposed, that ma● Christians kneeling at the Lords Supper, do inte● no Worship to these Signs; And on this accoy think their Consciences safe: But with all d● respect to such Persons, it may be inquired w● then is the Kneeling purposely before these Sig● Which are the Representations of Christ's B● and Blood. And for their sakes who are Contentious Christians judging themselves obliged ● that Reverential Posture of Kneeling, that th● may Worship and Adore Christ only; Hating ● Image-Worship: Let such be pleased to Consider,  
First, That in this circumstantiat Case of Wor●ip before these Signs, there is evidently danger ●f Image-Worship, and if committed the Gild is ●reat, because GOD hath expressly forbidden to ●orship Him by any Image, or Likeness of any ●ing in Heaven or Earth.  
2. We are commanded to abstain from all appearance of Evil, and therefore this Religious kneeling were much safer apart from these Sa●ed Signs, then directly before them; Let it be ●aced rather in some other part of the Commu●on-Service, or Administration (by such as think public Kneeling necessary) where direct Wor●ip is required, as in Prayer, that it may be seen ●e Sacred Signs are not interressed in the Wor●ip.  
3. No Conscientious Christian hath cause to fear ● will be a Sin to forbear Kneeling, in the time of partaking, having such blessed and clear Example ●r Sitting and not Command for Kneeling at that ●stant.  
4. If the Worship must needs be before these signs, than the Intention of the Mind directing the ●orship to Christ, is not sufficient to vindicat the action from all Image-Worship, for Intentions do ●ot alter the Nature of Actions: the Command of ●OD is not only against bad Intentions, but the acts themselves as bowing etc. And if this were sufficient to free an Action from Image-Worsh● that the Purpose and Intention of the Worship p● was not to Worship that Image, than an open D● is made for any Image-Worship, providing the ●tention of the Worshipper, be not to direct Worship to that Image; If so then a Man ne● never scruple what Image of God or Christ ● made, but fall down before it, and Worship GO● in his Heart; If this were true, how weak sim● Men were these, that adventured their Lives there than fall down to Worship before any Ima● might they not have saved their Lives and say have no regard to the Image, but intent to Ad● GOD only in our Hearts; What a poor shift wo● this appear, before the express Command of G● Discharging bowing down before any Image, Likeness of any thing in Heaven or Earth.  
Object. But if a Man were in a House wh● there were many Images, might not a Man sa●ly Worship GOD in that House, because som● mages are before him.  
Answ. No Man is to neglect Prayer, or Worshipping of GOD, tho' the walls of a Ho● were covered round with Pictures or Images, such Images may be all for Civil Uses, whe● Religious Worship is nothing concerned; o● others had set up these Images for religious W●ship, yet if a Man be necessarily by Providence such a Place, having no other Apartment for W●sh●p, he is not for fear of Image-Worship to ne●ect the indispensable Duty of Prayer or Wor●pping GOD, he having no hand in Erecting these Images nor approveth of them.  
But First, if this same Man shall behold one of ●ese Images, with greater Delectation than all ●e rest.  
2. The Reason of his Delectation is, because at Image doth most lively represent the Ob●ct he intendeth to Worship this Image is to him ●ectum significative a quo.  
3. Supposing also he hath the Advice or it may the Command of others to pitch upon that I●age.  
4. Whereupon he resolveth to Worship before at Image the which Image is materia circa quam.  
5. And leaving all the rest, he approacheth that ●age, and when he hath it purposely strait be●re him and near to it he Worshippeth.  
6. In the mean time he saith I purpose no Wor●ip to that Image but I Worship GOD before it ●doro Deum sub hac Figura figuratum, the Questi● thus stated, the Doubt is easily resolved, and ●t the Reader judge, if that manner of Worship, ●e not forbidden expressly by the Law of GOD, ●d whatever Protestation be against all deference ● the Image if it be not protestatio contraria facto by ●ch a Man.  
Object. When we Kneel at the Sacrament, we are then Praying to GOD, and who can be bl●ed for Prayer?  
Answ. No Christian will be against Pray● and in a special manner Men should pray for ● blessing of that Holy Ordinance, that they ● have true spiritual Communion with CHRIS● which is not only to be solemnly performed at Consecration of the Elements, but each Com●nicant is to be frequent, and fervent in Prayer fore they come to the Sacrament; Yet Praye● not the proper Work of Communicating, in very time when we partake; because the Nat● of the Work is to Meditate, and Feed upon Chr● receiving him into our Hearts by Faith, when receive the Bread and Wine, and therefore Pr●er not being the Communicants immediate Du● when he is eating that Bread and drinking of Cup, so neither can Kneeling be his present Du●▪  
Object. But we are to Pray always?  
Answ. That Praying always is not so to be ●derstood, as if we were not to allow time for ot● Duties, differing in their Nature from Prayer; are to Believe, hear the Word, Praise etc. these are not prayer, so we are to partake of Ch● Body and Blood in the Sacrament, yet that p● taking is not Prayer.  
It should also be considered that there is g● Difference between stated set time for Pray● and some speedy Ejaculations to GOD which ● performed without interruption to another ●ty: But to turn the Sacrament, to a stated ●ayer from the Beginning to the End of Partak●g, goeth too near the overturning of the very stir of the Sacrament; So that it might be just● enquired at any Person who Kneeleth all the ●e he Partaketh, whither he be Praying all that ●e or not? If he say that he was not all that ●e Praying; Then it may be demanded why he ●s all that time on his Knees, if not about imme●at Worship as Prayer, if he say that he was all at time in Prayer than it may be said the Man ●th been at Prayer, rather than Communicating: because it's impossible the Man could Communi●te aright, if he allowed no time for Meditation discerning the LORDS Body and receiving of ●im Spiritually when he received the Bread and ●ine, but spent all the time of Partaking in Pray●, which by its Unseasonableness diverteth the ●oul from its immediate Duty.  
The comfortless Original of Kneeling at the ●ords Supper, is also to be remembered coming in ●ith Popish Transubstantiation: And Papists do ●et frankly tell the World that if they did not be●eve CHRIST'S Corporal Presence in the Sacrament they would allow it no Worshipping-Po●ure.  
Our 4th. Exception, Is against the Sign of Cross in Baptism, because it's performed as Act of Worship without Divine Institution; A● therefore cannot approve of it as a warranta● Administration, but Judge it vain Worship Dis●proved of GOD.  
Here are three things to be considered distin●ly, 1. That as the Sign of the Cross is Used ● Baptism it is Worship. 2. That it is Wors● without any Institution of GOD. And, 3. T● therefore it is unwarrantable.  
For the First that its Worship is evident, 'cause by the Sign of the Cross Persons are solenly Dedicated to GOD, the which Dedication is its own Nature an Act of Worship. For, This Dedication is an actual solemn Acknowledgement of GOD'S Sovereign Dominion, Right a● Title to the Persons so Dedicated, and therefore is present Homage rendered to GOD which Worship. 2ly, This Dedication is directed GOD, and terminats in Him and therefore is Worship, for a deliberate Solemn Devoting of People to GOD cannot be performed without immedi● Application presenting the Persons to GOD, wh●ther for Blessings, or Services; otherwise it c● be no Dedication to Him.  
There can be no Evasion for this, nor any W● to Vindicate it from being an Act of Worsh● while these who Use the Sign of the Cross, o● and declare it to be a Dedicating Sign.  
And that the Reader may see this Dedication acknowledged take the Bishops own words for it ● his second Admonition Appendix page 25. And ●t only Our Church, but all other Christians from the Apostles time, have for this Reason looked on making ●e Sign of the Cross, as a very fit Instance and Decla●tion of their Glorying in CHRIST'S Sufferings, and ●adiness to follow Him in them, which is an effectual ●edication of ourselves to his Service. This Asser●on is highly Uncharitable, for if all Christians ●nce the Apostles time have so looked upon the sign of the Cross, than it followeth that they are ●t Christians who look otherwise on it, the Con●quence cannot be avoided if this Assertion be ●ue: But that which these words are quoted for to prove that the Sign of the Cross is used for a ●edication of People to God, which the Canons of ●e Church of England doth also affirm Can. 30. ●he words are, so that for the very remembrance of ●e Cross which is very Precious to all them that rightly ●elieve in Jesus Christ and in the other respects mentioned, the Church of England hath retained still the Sign ●f it in Baptism, following therein the Primitive and Apostolical Churches, and accounting it a Lawful outward Ceremony, and honourable Badge, whereby the In●ant is Dedicated to the Service of Him that died upon ●e Cross, as by the words used in the Book of Common-Prayer it may appear.  
No farther Notice shall be taken of these wo● at present but that they Declare the Sign of ● Cross to be a Dedication of Infants to the Serv● of CHRIST, and this Dedication to GOD be● confessed is sufficient to Prove it Worship; Offerings made and given to GOD were alwa● parts of Worship.  
The second Thing is that this Worship by ● Sign of the Cross, is without any Divine Instit●on, which will be acknowledged by all who c●sider what Divine Institution is, and where i● to be found; If the Scriptures be wholly Sil● never mentioning, never Commanding any s● Sign to be Used, either by express Words, o●●ny true Consequence, than it can have no Div● Institution: But no colour for it can be found'st the whole Book of GOD, therefore it want● Divine Institution: If Men could show any P●scription for it, we would Debate it no more.  
But seeing the Sign of the Cross in Baptism, destitute of all Authority from GOD, either ● Precept, or Example: We cannot but look up● it, as mere Will-Worship, and therefore an ●warrantable Administration in the Church of G● which we cannot Conform to. Which is the th● Thing to be considered. Our Reasons are,  
First, The Law of God is Perfect unto which ● must not add, Deut. 4. 2. It pleaseth God to give ● Perfect Rule for our Worship, as to the Object ●dorable, and the Acts of Worship He requireth pleasing to Himself, and the very Manner of ●orship acceptable to Him; And whatsoever ●eaketh not according to this Law we are oblige to Reject as having no Light in it, Isaiah 8. 20. ●d therefore finding nothing in the Laws of ●OD for such Worship as is imposed by the Sign ● the Cross we cannot Comply with it.  
2ly, We find in the Scriptures the LORD de●aring his Indignation against all Worship that is ●t commanded by Himself, Jer. 7. 31. And they ●ve Built the High-Places of Tophet etc. which I ●mmanded them not neither came it into my Heart. So ●r. 19 5. The same Gild is charged in like man●er because the LORD Commanded it not, nor spoke ● nor came it into his Mind. It will be no Evasi● for any Man to say, that the Evils mentioned ● these Scriptures were Gross and Abominable Idolatries, because whatever Displeasure GOD ●d against these Execrable Inhumanities', and Idolatries; Yet it pleaseth Him to Declare, that ●is not Commanding should have been sufficient to ● deter them from all such Practices: What can ●e more plain, then that GOD maketh that the ●ery Reason why there should have been no such ●orship because He did not Command it? And ●is is written for our Instruction to make us ab●ain not only from all Worship contrary to the ●ord of GOD, but that also which is besides, or without the Word of GOD: And showeth it t● Dangerous unsound Divinity, that if Men do● Act or Worship contrary to the Word of GO● therefore they are in the way of GOD & appr●ed of Him.  
3ly, That Worship without Institution is ● lawful, is clear by that plain and full Warn● given by Christ himself Matth. 15. 9 In vai● they Worship Me teaching for Doctrines the C●mandments of Men: Where we may see that all s● Worship as hath nothing for its Authority but ● Commandments of Men, is Vain, and theref● will not be accepted of GOD: This Script● hath so much Light and Brightness coming fo● from Him who is the Light of the World, and ● so plainly against the Inventions of Men in ● Worship of GOD, that some having no other ● to Defend themselves, give no other Answer ● that this Scripture is the common Cant of D●senters; But is that an Answer that Men dare g● an Account of to GOD? What a poor Shift ● this be found when Men shall be Judged, for ●truding what Worship they please upon the H● Majesty of GOD.  
And from this same Scripture We are yet f●ther instructed, that Vain Worship, beareth ● Name of Worship, not that it is accepted Worsh● but presumed, by such as offer it: Which a● maketh Null the Evasion of these who know● th●ir Religious Ceremonies have no Authority ● the Commandments of Men; Therefore do ● call them Worship, sometimes saying they are ● substantial Worship, sometimes not tmmediat worship, sometimes not proper Worship, as Men in ●ubt what to call them, and afraid to give them awful a Name as Worship, yet being obtruded GOD as Worship, they bear that Denominati●  
4. The Evidence of this doth yet farther ap●r if we consider, that the most ample Commis● given to Gospel-Ministers, is to Teach the ●servation of whatsoever Christ himself hath ●mmanded, Matth. 28. 20. Teaching them to ob●e all Things whatsoever I have commanded you, ●e Ministers are instructed to Adhere to their ●sters Commands neither imperiously to Im●se Commands of their own upon the Conscient of Christians, nor the Commands of other ●en: Their Commission for Doctrine, Worship, ●scipline, Government, and Practice, exten●g no further than Obedience to the Commands Christ; Which doth also farther confirm that ●s not sufficient, that what we pretend as Ser●e to Him be not against his Commands but ●t all Christ's Worship and Service must have ●e Authority of his own Commands: Whereby ● manifest that no Minister hath Power to Rear much less under Penalties to command the Performance of such Service, and Acts of Wor● as their Master hath no where required, and w● he urgeth such Obedience he Acteth with Commission, and not as the Servant of Christ; therefore every Minister of Christ should b● readiness to satisfy the Consciences of the Pe● of GOD, that what he Imposeth must be Permed, because his Master hath Commanded We speak not now of common Circumstances due Decency and Order, which are not esse● to Worship; These are not the Debate nor sho● be scrupled providing there be not an over-s●ching of Decency and Order, and thereby ● Acts of Worship Introduced and Imposed, which Case we are not obliged to blind obedie● And it's very remarkable that on these Ter● Teaching to Observe whatsoever CHRIST ● commanded He promiseth to be with his Serv● to the End of the World: As therefore Minis● would expect Divine Assistance and Countena● they must closely Adhere unto and be Limite● his Commission in his own Service. Judic● Melancthon lamented that Men understood n● greatness of that Sun to forge Worship without a amand of GOD; And who can Love GOD, an● Honour but lament the same? For if we D● his being LORD of his own Worship, we g● far in denying Him to be our LORD and La●ver, or that He is concerned how He be Wor● ●d which is no better: Having declared himself ● a special manner Jealous as to his Worship. ●arned and Pious Augustin Epist. 119. Com●ineth bitterly not only against the growing ●ber of Ceremonies in his time but against the stir of them, that they were quasi observationes ●cramenti servilia Onera & resecandae that they ●re observed as Sacraments, slavish Burdens, and to ● cut off; Yet these Ceremonies of men's Invention ●e so pleasing to corrupt Nature, and begun in his ●e to be so Countenanced, that he saith ibid. Liberi● improbare non audeo, I dare not more freely reprove ●m speaking as a Man oppressed with Grief for ●e Additions made, and Corruptions in the ●orship of GOD, and declared his Desire, that Men would content themselves with that which the ●ipture requireth in the Service of GOD.  
A 2d. Reason, Why we except against the Use the Sign of the Cross, is because it's made a●her Dedication of the same Persons already De●ated to GOD in Baptism, and therefore casteth ● Imputation of insufficiency on the instituted De●cation performed in Baptism; For if baptismal ●edication were not presumed to be imperfect ●y is there another Dedication immediately ad●d to the first.  
For Clearing and Vindicating this Exception ●m being a groundless Scruple let it be considered: That it's Agreed on all Hands in the Sacrament of Baptism, the Persons baptised are D●cated to GOD; This the Author acknowledge Appendix to his 2d. Admonition page 16. I ● Baptism is a Bond, and Dedicates us to GOD'S Serv●  
2. This being the Dedication which CHRI● hath Appointed by his own Ordinance, is therefore Full and Complete as to Sacramental Dication.  
3. If all that is necessary be completed ● Christ's own Institution and Ordinance of B●tism, as to Representation, Application, O●gation, Dedication, and Confirmation; So ● as concerns the Nature of a Sacrament; Then th● is no need of any adventitious Act devised ● Men to make that more Perfect, which Christ h● already done by his own Ordinance: And whe● is Attempted, no Man can Excuse it of argu● Christ's own Ordinance to be Imperfect.  
4. And it should be particularly observed, t● the Dedication pretended by the Sign of Cross, is either as to its Nature, the same De●cation performed by Baptism already, or it is so● new Dedication and of another Nature: If the f● that is the same Dedication, then let a Reason given by any who can, why a Sacramental Dication may or can be warrantably Reiterated, ● the Persons Baptised are thereby declared M●bers of the Catholic visible Church, possess of her Privileges, and dedicated to GOD; ● w●at Authority then can this Dedication be Rei●ated? For Ministers have no Commission ●om Christ, to Perform this Dedication Mini●erially and Sacramentally in his Namc but once, ● more than Persons can be twice initiated Mem●rs of the Catholic Church, except the first be ●ade Void and Null.  
If it be said that the Dedication by the Sign of ●e Cross is of another Nature than the Dedicati● by Baptism. Answ. 1. It's granted we do ●t Baptise the Persons again, and you have other ●ords when ye use the Sign of the Cross, and you ●ant the Institution for it which ye have for Bap●sm; Yet by the Sign of the Cross you Dedicate ●e same Persons to Christ and his Service, whom ●e Dedicated before by Baptism to Him and his ●ervice and immediately after Baptism, in the same ●omplex Worship. But, 2dly, Suppose your additional Dedication be of another Nature by ●hat Authority do you add to his Work whose ●ork is perfect? Baptism being sufficient for all ●s Holy Ends by Christ's Institution, and particu●rly obliging us to Him and his Service, doth it ●ot argue by your Practice a Deficiency in the Sa●ament? And therefore must be helped immedi●ly by a New Dedication for which there is no ●adow of Divine Authority.  
Object. But albeit we be Dedicated to the Lord Baptism, is it not lawful, yea necessary that we give our own selves to the Lord, and renew ● Covenant with Him.  
Answ. No doubt but baptised Persons sho● after Baptism, when capable give their own sel● to the LORD, and renew Covenant with Hi● But this will not help the matter, for People's f● and deliberate giving up themselves to the LOR● is a far different thing, from another Man's De●cating and Giving them to the LORD; Whe● Person is dedicated to the LORD by Baptism i● the Minister's Act in the Name of CHRIST, b● when the Man Devotees or Dedicates himself the LORD it's the Man's own Act: The Q●stion under Debate is not what the People themselves may do in giving themselves to the LOR● and his Service or what a Parent may do in De●cating his Child to the LORD but what Minist● may warrantably do in the Name of CHRIST, the Dedication of others; And this Dedicati● can never be made in the Name of Christ, but ● Commission from Himself.  
A 3d Reason of our excepting against the Sig● of the Cross, is that it's made use of for the mo● execrable Idolatries; And being in itself but a human Invention, therefore should not be retaine●.  
It's well known how Papists Idolise this Sig● calling it Signum salutiferum, and in the Rom● Breviary O crux salva presentem catervam hodie co●gregatam, and ibid. & ut hoc lignum sit remedium s●lutare generi humano, here the Cross is prayed un● and put in the Room of CHRIST. And ●s Image of the Cross being made so Abomi●le an Idol, that it is Adored and Trusted to as ●OD, and much more frequented for help to ●serable Sinners, than Christ himself: Who can ●ve a regard to Christ's Honour and not detest it? ● an Engine for Dethroning of Christ, and Ere●ng an Idol in his Place? Who can have a regard the Commands of the Great GOD discharging Idolworship, and all Worship to himself by ●ages, and not abhor it, as Rebellion, Affront●g and Out-daring, his Commands.  
Consider that the Cross & its Image being made ● Papists an Object of Adoration, and so made ●eir Idolgod, it thereby cometh to be of the ●e Nature (as to the Point of Worship) with these ●ols of the Heathen, which GOD commanded Destroy, Exod. 23. 24. and Chap. 34. 13. so ●o Levit. 26. 1.  
It's also to be diligently noticed that Numb. ●. 8. The LORD commanded a fiery Serpent to be ● up upon a Pole, in the Wilderness, that such as were ●en with Serpents looking to it might be healed, this ●s GOD'S own Institution but 2 Kings 18. 4. ●hen the People came to burn Incense to it, and ●ereby made it an Idol, Godly Hezekiah broke ●n pieces calling it Nehusthan Brass.  
Now if this Brazen Serpent was to be destroyed, being at first GOD'S own Institution, became it came to be Idolised; How much more are th● Idols to be destroyed, that never had any Bei● but by the Imaginations of Men; The Sign of ● Cross had never such an honourable Originals the Brasen-Serpent, yet being abused to Idolat● it was to be broken in Pieces; And why not t● Sign of the Cross which is no less Idolised th● that Brasen-Serpent: The Remedy that GOD appointed was not to Purge it from all Idolatry Uses, but let itself remain, as some say of ● Cross, we will not Idolise it but nevertheless will still retain it: Might not the Israelites w● better reason have said spare the Brasen-Serpe● GOD himself appointed it, and we will burn more Incense to it; Nay but that Wisdom whi● cometh from above saith otherwise, let it be b●ken in Pieces that it be no more any occasion o●●dolatry: And so should the Sign of the Cross served, the Honour due to GOD only, being tra●ferred to it.  
That Memorable Saying of Bishop  Recorded by Doctor Humphrey on the Life and Dea● of  is worth notice if that evil Cross stand we f● and other Reformed Churches have been so convinced of the Danger of that ensnaring Sign ● the Cross, that they have not only abandoned ● Use of it in the Worship of GOD, but lest it shou● be a Temptation to Idolatry, have thro● t●e Crosses down every where, which were E●cted by Papists which made the Papist Bretse●s Tom. 3. lib. 3. cap. 6. Say the Popish Helve●ns are distinguished from the Reformed by Crosses on ●eir Temples, and ibid. If the Calvinists had not hated ●e Cross they had not thrown them down from the Tops their Turrets.  
4. And this is another Reason of our Excep●g against the Sign of the Cross, that thereby ●pists are hardened in their Idolatries, besides ●eir using of it, as a common Charm, in most of ●eir Actions Sacred or Civil; When they observe ●y of the Reformed Churches still Retaining and ●sing that Sign, are ready to take Comfort to ●emselves as if their own Crime were not great: ●d as it is an occasion of hardening them in their ●ay, so it proveth an Offence and Grief to many ●earers of GOD, who dare not for fear of offen●ng GOD, Comply with it, accounting the use ● it in the Worship of GOD an high Encroachment on the Prerogative of Our LORD and Law●ver: This is it which made a Germane Divine la●ent over us, that the Cross stuck among us in the beginning of our Reformation, saying it proved a Crux a ●oss and Grief indeed, to many Godly Ministers and people: And were there no other Bar in the Way ● many, this of itself would block up their Way ●om Conforming.  
5. By the Sign of the Cross the Honour due to Christ Crucified, is transferred from H● and conferred upon a piece of Wood; Whic●●vidently appeareth by Papists directing t● Prayers to the Cross itself, Bellarmin saith t● are three Things signified by the Cross. 1. Line 2. Imago. 3. Imago in aere efformata. ● would think, the meaning of the first mi● suffice to render the two following use for it being but a stick, with what Face can a R●gious Image be made of it? And an Image in Air appeareth a mere Chimaera, for nondum for● formando evanescit in auras, but the Honour con●red on the Cross by others who are not Pap● appears to be founded on the Misapplication these Scriptures, where the Cross is mentioned▪  
First, By the Cross is signified the Death Christ as Gal. 6. 14. so also it signifieth the ●ctrine of Christ as in the 12th. verse of the same Sometimes by the Cross is signified the Aff●ons that the Followers of Christ shall suffer fo● Names Sake as Matth. 10. 38. it signifieth also material Wood or Tree upon which Christ suffe● so Matth. 27. 32. Now to apply that whi● spoken of Christ's Death, Doctrine etc. to piece of Wood cannot be justified: The Cro● Christ is mentioned with Honour, therefore piece of Wood is honourably mentioned, is a●ced Consequence; Though all Honour be d● Him who died upon the Cross, yet no Ho● ● be due to the Cross itself, or its airy Repre●tation, but rather the contrare, as a passive Indument of his Sufferings: The Papists specially ● Commentators on Thom. their Angelicus Do●r say that Fundamentum Cultus Crucis quia tetigit ●rpus Christi the Foundation of the Crosses Wor●p is because it touched the Body of Christ, a lifull Foundation for such a Stucture, but such mundation such Building: if that which touch● Christ's Body can Found either Worship or a● Religious Deference, then as some Divines ob●ve why not also the Spear that pierced that Pre●us Body, for that was nearer to it than the ●oss? Why not the Nails that pierced his Hands ●d Feet: These also were nearer than the Tree, ● it imaginable that a true Lover of Christ could ● hold that Spear or these Nails without Indigna●n, rather than any Love or Regard to them, ● we say of the Cross our blessed Redeemer was ●t to Open Shame and Ignominy before the ●orld by his Dying on a Tree, that being an ac●rsed Death, what deference then can be due to ●at Tree, which was a passive Instrument of his ●nominy his malicious Enemies desiring He ●ight be Crucified, because it was a painful shame●ll Death; There being several other ways allow● by the Roman Laws for executing the Con●mned: And that He thus Dyed by the de●rminat Counsel of GOD, saith nothing as to the Malice of those who sought His shame, nor ● it be said that the Tree was sanctified by touchit of his blessed Body, no more than the Spear Nails, no more than the cursed Lips of Judas, ● the contact of Christ's blessed Lips, when he K●sed him: And therefore We may safely conclude that no Deference is due to that Tree, or its airy ●mage.  
6. This also maketh our Exception against t● Sign of the Cross appear the more Just and Rational, because when this Sign is used, it's sa● to be a Token that the Person so signed hereaft● he shall not be ashamed, to Confess the Faith Christ Crucified, and Manfully to Fight under ● Banner: This we except against because there no Ground to believe that such an Effect, as t● Manful Fight, shall attend the said Sign: B●cause First, The Sign itself cannot produce this ●fect, having no inherent Power or Virtue to produce it; This will be acknowledged by all P●testants though Bellarm lib 2. de Imaginibus ca● 30. Saith that the Cross hath an efficacious Power p●pria Virtute & opere operato: but our Friends of ●nother Persuasion, will not Join with him in thi●▪  
2. Since the Sign of the Cross of itself hath inherent Power and Virtue to produce this Effe● that such as are signed by it, shall Fight manful etc. than this Efficacy must be by some Promis● GOD, to the Sign of the Cross: but no such P●mise can be made appear in the Book of GOD, for ●OD did never either Command the Sign of the ●ross to be used, nor promised any Blessing by it.  
3. If it be said that such a Blessing is hopeful expected, because the Sign of the Cross is used ●or a good End. Answ. But if there be no Ground ●or our Hope, and no Foundation from GOD for ●uch Expectation, than the Hope is vain:  ● cannot be expected in Faith. 2. Suppose it be ●or a good End, that the Sign of the Cross is Used, yet that is not sufficient: For Gospel-Admi●istrations, must have Gospel-Rules; And Holy Expectations, must be Founded on the Promises of GOD.  
4. The signing with the Cross is said to be a To●en that the Person so signed shall not be ashamed etc. this importeth no less, then that this Token ●or Sign is so sure, that it's signatum viz. that he ●hall manfully Fight, shall follow the Sign, otherwise why is it said that this is a Token, he shall manfully Fight as to the Event, whereas it's found by manifold Experience, that this not being ashamed of Christ Crucified, and manful Fight doth not always attend the Sign of the Cross, for many such has turned Atheists and Apostats.  
5. If it be said that the Sign of the Cross is only an obliging Sign, that the Person so signed must not be ashamed of Christ crucified etc. Answ. 1. There is great Difference between these two, he shall not be ashamed, and he should not or ● not be ashamed, the first engageth the Future of that which is betokened, that it shall be; a● the second is but a mere Declaration of Duty.  
2. The Person baptised according to Christ's ●stitution is thereby sufficiently obliged, as to ● cramental Obligation already and no Man hath Authority, to impose another Obligation, in t● same Complex sacramental Action.  
These are some of the Reasons that its hop● will justify our not Complying with the Sign the Cross in Baptism, and may satisfy those of ●nother Persuasion that we do not indulge peevi● Scruples against it but are overawed with t● Word of GOD, not daring to add to it, or off any Worship which He hath not commanded.  
Our 5th. Exception is your peremptory requi●ing the Re-Ordination of our Ministers, otherwi● by your Laws they shall be no Ministers amo● you, nor to any others so far as your Power c● reach; And this we judge a rejecting of us altogether, and a manifest Injury to the Church of GO● for first our Ministers of the Presbyterian Persuasion are Elected, and Ordained according to t● Rules of Scripture, the People Electing & a Presb●try Ordaining: It were good if you were able ● say as much for yourselves.  
2. As our Minister's Ordination is Scriptural it is the same Ordination approved and practice, by the Reformed Churches Abroad allowing ● Bishop's Superior to Presbyters, as appears ●ainly by their Confessions of Faith, of which ●u may now take a taste.  
The French Confession Art. 30.  
We Believe that the True Church ought to be Governed, by that Regiment or Discipline, which Our Lord ●sus Christ hath Established, viz. That there be in it ●astors, Elders aend Deacons, We Believe that all true ●astors in whatsoever Place they be placed have the ●me and equal Authority among themselves given un● them under Jesus Christ the only Head.  
The Confession of Belgia Art. 31.  
In whatsoever Place of the World the Ministers of ●e Word of GOD do keep, they have all of them the ●me and equal Power and Authority, being all of ●em equally the Ministers of Christ the only univer●l Head and Bishop of the Church.  
The latter Confession of Helvetia.  
The Power that is given to the Ministers of the church, is the same and alike in all, in the beginning ●e Bishops or Elders did with a common Consent and ●abour Govern the Church, no Man lifted up himself above another.  
These and the like Confessions, of other Reformed Churches are the public Standard a● Authentic Testimony of their Judgement A● therefore the private Sentiments of a few late Foreign Divines, writing in Favour of another Government of the Church, whether by Mis-inf●mation, or declining from their own profess Principles, are not to be valued; Though so● are now at great Pains to scrape together, if not procure Epistles from Foreigners approving Episcopal Government, and so to impose on t● credulous, a belief that the Churches Abroad a● of the same Mind; But the public Records these Churches are a permanent Testimony again them so that it's evident the Government of the Churches being by Ministers in parity of pow● there can be no Episcopal ordination among the●▪  
3. If Ordination performed by Ministers in p●rity of Power be not valide, but Null and Voi● for the want of Prelacy, than their Ministry Administrations are also null & void, as performed by non habentibus Potestatem, and if so then th● great Body of Protestants have neither lawf● Pastors to Feed them, nor due Administration Sacraments, nor are so much as professed Christians, wanting Baptism the public Badge of Ch●stianity; For if Ministers be not lawfully Authorised and Ordained, they cannot warrantably Baptise in the Name of the Father, Son, and Ho● Ghost: (it being a Profanation of that Ordinan● f●r any others to Administer it) Let us then make Supposition that a baptised Member of the Re●rmed Churches Abroad, should seriously inquire at any of you, whether he were Lawfully baptised or not (for you give him Occasion to doubt whether such a Minister had Authority to baptise him) what would be your Answer, if you ●y he was not lawfully baptised, because the Minister wanted Episcopal-Ordination: than you ●ake yourselves Schismatics of the highest ●orm, Unchurching so many True Churches of ●hrist: And if you say he was lawfully Baptised, ●en the Minister who baptised him was lawfully ordained, and if he was lawfully Ordained by Mi●isters in parity of Power Abroad, why then are ●ot Ministers lawfully Ordained at Home being Ordained in the same manner, without Episcopal Ordination; And if lawfully Ordained why is Reordination required: If you will please patiently to ●eflect on your own Way as to the Point of Reordination it will be hard to make one part of it consist with another, for if ye own the Gospel-Ad●inistrations of Ministers Ordained without a Bishop, you are thereby engaged to own their Ordination as valide: And that you do acquiesce in ●heir Gospel Administrations as valid is manifest, for instance, if one baptised by a Presbyter who ●ever had Episcopal-Ordination, shall come to ●e a Member of your Communion you require no Re-baptising, and if ye have other Pre-requi● for Confirmation, ye will confirm and admit ● to the Lords Supper, and if afterward he s●ripen farther, and be qualified for Church-●ders, you will make a Minister of him this a● many other Instances, are sufficient to Prove y● convinced and satisfied that the Gospel-Admi●strations of such Ministers are Valide, before GO● and Man: Let the Reader then Judge how congruous it is for you to require their Re-or●nation, after upon the matter you have acknowledged the validity of their Ordination already.  
4. We humbly offer it to Consideration, t● a Bishop over Presbyters not being by Divine stitution, hath no greater Power in Ordinati● than any other Gospel-Minister, because all t● Power he hath by Commission is as a Presbyter, Scriptural Bishop, and as such, all such, have qual Ministerial Power granted by the Gosp● Charter, as hath been abundantly evinced already, and therefore Ordination is as valide with● a Bishop, as with him, if a Presbytry Ordain Which is the Scripture Pattern: And many Inst●ces might be given of the Ordination of Ministers without a Bishop. Gelas. in act. Council Nic● Asserteth that Presbyters Ordain though the Bishop not present and Ambrose on the Ephes. saith the sa● and your own Bishop Stilling fleet in his Iren. p● 380. 381. affordeth you plenty of such Instan● where Ordination of Ministers, was performed without a Bishop: And though the Kingdom of ●otland did early receive the Christian Faith yet ●e find by Johanes Major de gestis Scot lib. 2. ●p. 2. That there was no Episcopal Ordination in that ●urch before An. 430. and that they were instructed ●e Episcopis. So Fordon Scot Chron. lib. 3. cap. 8. ●nte Palladij adventum habebant Scoti fidei Doctores, Sacramentorum Ministratores, Presbyteros solum●odo, vel Monachos ritum sequentes Eclesiae primitivae ●eir Teachers, and such as administered the Sacraments were only Presbyters or Monks, following ●e Custom of the primitive Church.  
Having now discovered some of the strongest ●ross-bars that are laid in our Way obstructing ●r Communion in Worship, with the established church: We shall come a little nearer the proposed Query, being required to give it a positive resolution: And as hitherto so GOD willing in ●hat remains, nothing shall be said in Heat or ●itterness, but with that Temper and Moderation, which becometh Christians sensible of the ●o, by our continued Rent and Divisions: only ● the Matters of GOD, it's not in our Power to ●me and go at pleasure; But that nothing may ●e wanting on our part for convincing, and if possible satisfying all concerned: We shall ad●yn these Considerations following. First, Concerning fixed Communion with the Parish Chiches. Secondly, Concerning occasional Communion. And Lastly, When these of our Perswa●on want Ministers of their own.  
For the First, We humbly Assert that in t● Communion whereof we are Members our Ministers are Elected, and Ordained according to Sc●pture-Patern; We have the Word and Sac●ments administered in their native Simplicity, a● Purity according to the Rule of the Gospel: A● therefore have no Reason to Desert our own, a● Join in another Communion wherein so ma● Administrations are exceptionable as hath be● already instructed; And be not offended if ● Assert farther the Way of our Worship to be n● only more agreeable to the Scripture, but also bear a greater Semblance, to the primitive Chur● in Her purest Ages, though Antiquity be oft● pretended as the strength of your Cause: It w● the Advice of a Great Man of your own Perswa●on, that you should not go too far back, lest you be fo● pecking toward the Scots Presbytery.  
2.  GOD in his great Mercy, hath bestowed on us his Ministers, and Ordinances in p●rity, without the mixture of humane Invention and hath by his good Hand upon us ever since t● Reformation, kept us in the Possession of th● his great Benefits (though not always alike uberty for public Administrations) we should ● ●e cannot now resile from that degree of Reformation, which GOD hath mercifully brought us ●nto without sinful Defection on our Part, but gratefully retain what we have attained unto, not ●aring to take the Gild upon us of deserting pure Ordinances and Join with others, unless you can convince us that our Exceptions are Groundless, ●r give sufficient Reason for such Conviction, ●hich We are always ready to Hear. But bare ●aying they are Groundless, cannot convince us: ● it be said that neither your Church-communion nor ours is fully Perfect, it shall be readily granted, yet we are commanded to hold fast that which ● Good, and to stand fast in the Liberty wherewith Christ hath make us free, and not be in●ngled again with the Yoke of Bondage.  
3. If there were nothing in Difference between ●e two Communions, but things Indifferent which ●ight be done, or not done without Sin, than we Confess there were no Cause to keep up separate assemblies, but one should be made of both: But ● is not a Matter of indifferency what Government of the Church, a Christian is obliged to own, ●nd subject to by the Laws of Christ, nor can it ●e a Matter indifferent, what Worship a Man rendereth to GOD, whether commanded or not: ●any Ignorant People are deluded by telling them ●here is nothing between you and us, but a few harmless indifferent Ceremonies, that no man should make a Scruple of; And thereby impressing th● with an uncharitable Opinion of Dissenters, ● Men straining at Gnats: But are not so just as ● tell them that Dissenters neither think, nor o● them Indifferent, but Sinful and Prove them ● be so, being obtruded on GOD as Worship, without His Command.  
4. There is no just Cause to Censure our ● Joining in public Worship & Communion w● you; For ye have cast us out of your Communi● by the Canons of the Church you Adhere to, ● appeareth by Can. 10th. and Can. 11th. whe● it's said such as maintain other Meetings, then ● allowed by the Laws of the Land, and call themselv● true Churches are to be Excommunicated but so it ● that we freely Confess frequent Meetings, not approved by the Laws of Men, though in no Contempt of the Laws, but judged ourselves bou● rather to Obey GOD than Men, and to hold ● public Worship to GOD for his Glory, and o● own Edification; So far as we were not imped● by our Persecuters: And for our being true Church's, we do also Assert it, being Members of t● true Catholic Church, adhering to Christ t● Head, his Word, and Ordinances; And as ● are particular Churches, of Pastors and Peop● assembling together for the Worship of GO● are integrating parts of the whole, and Canon ●● we are actually Rejected, because it's said such ● affirm the Rites and Ceremonies of the Church of Engl. ●ay not with good Conscience be used and subscribed un● are Excommunicated ipso facto, this is hard meager, for hereby we are Excommunicated before ●e be heard, and without any Reason to convince ●s that it's a wicked Error, to Deny the Use or subscription to these Rites and Ceremonies: But ●hus we stand Excommunicated and shall not according to the Canon be restored, until we Repent Publicly, and Revoke such wicked Errors; Though we cannot be convinced that it is an Error, yet we shall not be restored, except we come ● as Penitentiares, which is no great Encouragement that suffering Penance must be the first step of our Conformity, if you keep by your ●ules: And how come ye to Invite, or Quarrel ●s for not Joining in your Communion seeing you ●nnot receive us before we publicly Repent? ●nd we in the mean while declare ourselves not ●uilty, so that we can neither Repent Privately, ●or Publicly, for denying the Use, or Subscription to the Rites and Ceremonies of the Church.  
5. It's a great Discouragement to be of your Communion, that your Ministers enter not their Charge by the Election and Call of the People, being ●heir Privilege, by Scripture-Patern to choose Church-Officers as Acts 6. The which Privilege ●as allowed and continued for several Centuries ●n the Primitive Times, Cyprian presseth it with great Vigour, and as we heard from him already that a Bishop or Pastor, was to be Elected, in t● sight of the People, and by the Suffrages of t● whole Fraternity: It's thought unreasonable t●● a Man should be constrained to trust the Health ● his Body, to a Physician of whom he has no knowledge, whether he be either Skilful or Faithful when he may have others, of whose Judgement an● Fidelity he approveth; How much less should M● be forced to trust the Charge of their Souls, ● Men whom they know not, approve not, nor ev● consented unto or desired to be their Minister● Yet they must take him who is Appointed wh●ther they will or not, or want if it were to the● Lives end, they shall have no Liberty to Elect ●nother.  
If any Object that People may err in their ●lection: It's soon answered that so may one M●erre in his peremptory Determinations, as well Hundreds or Thousands many of whom may b● judicious Christians Rationally desiring, so● Knowledge of a Ministers Gifts, and godly Conversation, before they receive him as their Pasto● 2. The possibility of their erring in Election, ca●not deprive them of their Privilege. 3. If th● should err yet their Electing maketh not t● Man their Minister, until he be Ordained, a● if the People have erred, than the Ministers m● forbear Ordination, until a qualified Person ● Chosen; And so both Ministers and People pre●rve their due Rights: And where this is not observed, it commonly occasioneth an unprofi●ble Ministry, and Comfortless both to Minister ●nd People.  
6. We cannot be of that Communion where ●ur Confession of Faith, and Catechisms, are public on all Occasions ridiculed, and exposed to Con●mpt; Is it to be imagined that yourselves would patiently sit and hear, the most important Articles ●f your Religion, openly vilified: And if ye could ●ot bear it yourselves, why should ye expect it ●f us? Who have Cause to Praise GOD, for so Orthodox a summary of the Christian Religion, ●s is contained in these Books: Is it reasonable to ●hink that by our Presence and Silence, we should appear to approve the condemning the public standard of our Religion? Yourselves being ●udges.  
7. We are so persuaded of the soundness of the Doctrine, contained in our Confession of Faith, ●nd Catechisms Larger and Shorter, that wheresoever these are contradicted, we have just Cause ●o suspect the hearing of unsound Doctrine, and are required by the Word of GOD not to hear the Instruction that causeth to err from the words of Knowledge: We know that the Doctrinal Articles of the Church of Engl. are Sound and we Challenge a●y Man that dare say, we ever speak of them but with a due regard: And it were much to be ●sired that all who make Profession of these Ankles would faithfully Adhere to them in their Doctrine.  
But in the next Place some Allege, that thou● we be not free to Join as fixed Members of t● Established Church, nor could we be received such without Subjection to Episcopal Government, their Discipline, and Ceremonies; Y● why should we be so shy as not to hear their Ministers at any time we being all of one Faith  
That the Reader may have Satisfaction.  
Consider First that we are not as Sceptics, w● have either their Religion, or manner of Worsh● to seek, as not knowing what Church-Commu●on to choose: For we are both in Judgement, a● Practise established already, what manner of Worship we should Adhere to; And therefore need ● expose ourselves as unfixed: Some of your sel● have reproved severely, these who are of itchy Ears, and the Rebuke is directed to us of this Di●cess: We shall advert to what he hath said, a● beware of that Evil, hoping that while we are c●tent with hearing of our own, we shall not be cha●ed with that Gild of itching for others.  
2. We desire also it may be remembered, t● some of yours, particularly Dr. Stilling fleet n● Bishop, hath Published his Reflections aga● those of our Communion, who at sometimes ● ● hear, and Join in your Worship; Because they ●ntinue not making this the Argument, that if we ●ink it Lawful at sometimes, why not at other ●mes, and that Constant Communion is due where occasional Communion is allowed: But another ●f a great Character, in the Defence of his Answer, ●o the Case of Protestant Dissenters stated and ar●ed, though under the covert of another's Name; ●ath raised the Censure to such a pitch, that they appear to be Men of flexible and profligat Consciences who at sometimes, Join in Worship with the established Church, not Resolving to Continue: ●ow then can you advise us to Occasional Communion? If it be not for this Reason, that you ●ay take Occasion to Reproach us, as Men of no principles who will turn and return with the Tide ●f Worldly Interest: But belike you may have the ●ss Occasion for this Imputation hereafter, this ●eing the best Use ye make of it: Can any Man ●f sense judge it a rational Method for drawing us ●o your Communion at any time, to tell us, it must ●e always, otherwise we are but Men of a profligat Conscience? It would hereby appear that you desire none of us to come near you, and discharge us to Join in your Worship, as we would not be Stigmatised the next day for profligat Persons.  
3. Whereas it's said we are of one Faith, it's well this is acknowledged, and long may it be so: But some Observe that this is rarely Confessed, except when you mind to improve it for an Imputation, that being of one Faith, we are thereby obliged to Conformity; and wilfully Obstinate in ●fusing it: As if our being of one Faith, engage us to any manner of Worship you require Commanded of GOD or not: But it may be inferr● with greater Reason, since we are of the sa● Faith, therefore you should make the Door P●tent, and admit us freely, and not to cast the stumbling Blocks of unprofitable Ceremonies in o● Way: Which yourselves Know and Confess m● be laid aside without Sin: But such as we cann● Comply with without Sin, yet you will not pa● with one of these useless Ceremonies, if we shou● never come nearer you.  
But in the last Place that which is urged as mo● plausible (when it appears we cannot be fix● Members of your Communion▪ and are not ple●ed, but rather angry at Occasional Communion that at least when People want Ministers of th● own, as many of them do often want, why do n● they then go to the Parish Church; why do n● your Ministers positively declare their Opinion▪  
For Answer to this, Consider,  
First, That it is the Affliction of many Feare● of GOD, to want the Benefit of public Gospel Ordinances every Lord's Day, we say its the● Affliction, but cannot so easily grant that it is th● Sin, when their circumstantiat Case is such, th● ●t sometimes they must either want, or Wound ●heir Conscience, by Joining in Acts of Worship, ●hich they cannot find to be approved of GOD; They dare not act as joint Worshippers, in these ●ery Acts, lest they not only partake of other men's Sins, but be active in sinning themselves: Such as are in this Case are rather to be pitied than censured. Bishop Stilling fleet hath these remarkable words in his Irenic. page 119. 120. Let Men ●urn, and wind themselves which Way they will, by ●●e very same Arguments, that any will Prove Separation from the Church of Rome lawful, because She squired unlawful Things, as Conditions of Her Communion; It will be proved Lawful, not to Conform ●o any suspected, or unlawful Practice, required by my Church-Governour, upon the same Terms: If the ●●ing so required be after Serious and Sober Enquiry ●dged unwarrantable by a Mans own Conscience. Grant but this Liberty allowed by this Learned bishop to forbear any Suspected; or Unlawful practise, though required by a Church-Gover●our; And than you will be more sparing in Condemning the Practice of sober Christians, whose great Care it is to have their Conscience convinced and satisfied before they practise that which Church-governors require, when it is but Suspected to be Unlawful: For while they are under ●his Suspicion, they cannot act in Faith but doubt●ngly, and so Defile their Conscience: And their Conscience shall be much more Defiled, if t● Practise that which is not only suspected, but ●stinctly known to be Unlawful, because destin of the Command of GOD. Memorable is t● Saying of the Learned and Compassionate Bish● of Hereford, I will in the Worship of GOD do ●● that which his Will tells me is acceptable to his Divi● Goodness.  
2. Consider that this Loss by the want of Public Ordinances on the LORDS Day, or wh● ever Gild is in it, is Imputable to Those who Debar the People by sinful Impositions; For We c●tainly know that many of them Languish, Thirling for Appearing before GOD in the Assembly of his People, to see His Power, and Glory they have seen Him in his Sanctuary, and wh● some of them have gone to the Parish Church● thinking they could not Live in Comfort without the Public Worship of GOD: Yet have returned with Disquiet of Conscience, Resolving to ● so no more, but rather to Change the Place ● their Abode, for Gospel-Purity. And if a● should Object that many Presbyterians of t● Country, have Removed to other Places of t● Nation, where there were no Ministers of th● own Persuasion: Yet it's apparent to the Worl● that as they Removed in Hope to have Minister where they were going, so they have been at i● defatigable Pains, to Procure that Benefits where unto GOD hath granted Success.  
3. We Deny that it is the Duty of Ministers, ● persuade People to Partake in such Worship, ● is contrary to their Consciences: Let every Man be persuaded in his own Mind, is the Apo●les Rule; And there's nothing wherein this is ●ore Necessary, then that a Man be persuaded ●e Worship he offereth, is Approved of GOD; ●est he be found offering strange Fire unto the ●ORD: If their Scruples were Ignorant, and ●nreasonable, then there were Reason for Advis●g them not to Indulge such Scruples: But when ●ey give Reasons for their Forbearing, and such ●easons as their Ministers know to be , can ●y serious Christian think it Advisable, that Mi●isters should persuade such Christians to act con●are to their Light, and take a condemning Conscience to the Parish-Church? Would you be so dealt ●ith yourselves, if you were in their Circum●ances? And if you still say that all these Scruples ●re but vain and frivulous Imaginations: Be plea●ed to take Notice of the Words of Doctor Taylor ●ate Bishop of Down and Connar in his Cases of Conscience page 325. A Symbolical Rite of humane Invention, to signify, what it does not Effect, and then introduced into the solemn Service of God is so like those ●ain Imaginations and Representations forbidden in the second Commandment; Thaet the very Suspicion is more ●gainst Edification, than their Use can pretend to. These are his Words, whom some called the Glory the Church of Ireland, declaring that Rites of Human Invention should not be introduced into ● solemn Service of GOD: Why then are our Pe●ple blamed for being of his Mind? And absta●ing from such Rites of Humane Invention in ● Service of GOD and that in regard to the sec● Command, as the Learned Bishop suggesteth.  
4. Few of our People in this Country, are very far (as some by mistake give Account) fr● Ministers, and planted Congregations of th● own Persuasion; But either on one hand or a●ther, they are within a few Miles of them, wi● whom they can freely Partake in the Public Worship of GOD, and do take Pains to Trav● for it.  
5. Such Congregations as yet want Minister of their own Principles, are frequently Visited ● LORDS Days by Neighbouring Ministers; ● that such as cannot go far Abroad are then supplied: This our Ministers make Conscience o● as they are Able, and by the good Hand of ●● GOD upon Us, many of our Congregations a● now served with Ministers of their own, and i● hoped these Few who yet want, will soon be provided, GOD continuing his Mercies with Us.  
6. If it were so as some by Mis-informati● give the Account, that so great Numbers of Pe●ple, have no Public Worship on the LORD● Days: Then it meriteth Consideration, how fix● these are in their Principles, and what a vain attempt it is, to think of forcing all these Christi●s, into a Conformity against their Principles, ●o suffered Persecution many Years for their ●rswasion, and by the Grace of GOD, yet Re●lved to Suffer more, if He please to make it ●eir Lot; And rather than relinquish it wait pa●ntly, until GOD provide for them. If any ●y that by this means a Schism is still continued the ● Church, we shall Answer in the Words of ●he whom no man will suspect a Friend to Dissen●rs Archbishop Laud against Fisher as quoted by doctor Stilling fleet in his Rational Account page 4. For a Schism must needs be theirs, whose the ●ause of it is, the Woe runs full out of the Mouth of ●HRIST, ever against him that gives the Offence, not 'gainst him that takes it ever. And the Learned ●ales Miscelan. page 218. Wheresoever false or sus●cted Opinions are made a Piece of the Church Liturgy, he that separates is not the Schismatic.  
7. Some of the Parish-Churches want Preach●g on the LORDS Day, and some of them have ●anted for many Days together, and not so much ● Visited by their Neighbour Ministers, yet ●ou d● not allow them to hear our Ministers, ●hen they want of their own: For what Reason ●hen should our People Join in your manner of ●orship, more than your People in ours? Sure ye set up, and keep up many moe Cross Bar● Impede our Way to you, than we do Impede y● Way to us; For you shall not be Troubled w● any Part of Worship, but such as we shall Po● you to the Places of Scripture where it is Appo●ted; If ye could do so to us, we should not be● so long Separate.  
8. Yet the Public Worship of GOD is great a Duty, and so much for his Glory on Ear● that nothing less, than a rational Fear of Sinning or some other invincible Impediment can E●ner Us from Gild if it be omitted: And the fore if it should so fall out, that some Christi● were called to Live far from any Congregati● of their own Principles, rather than that th● should be always without Public Worship could not Offend at their Hearing of the Gos● of CHRIST preached, providing first that t● know the Minister to be Orthodox whom t● are to hear, or have probable Grounds so to ju● of him. And next that they Join not in any ● of Worship, which wanteth Institution fr● CHRIST; All Knowing and  M● will judge these two ' Provisos necessary and ●ficiently modest.  
Object. Ye appear to be against all Accommodation with us.  
Answ. GOD forbidden for we are for any Go● Accommodation, that we may Live in Conc● ●nd Peace, being obliged to follow Peace and Ho●iness with all Men, and most pleasant for Brothers to dwell together in Unity, no Humour, no worldly Interests, no vain Glory; Should obstruct ●, but when Obedience to GOD, and Peace with ● Men come in Competition, than every Christi●n aught, and every true Christian will think Obedience to GOD, must cast the Balance, and ●ave the Preference.  
2. Yet so far as we are Agreed, and so far as we ●ave Attained let us Walk by the same Rule, and Live in Charity one with another, for Men cannot make their own Judgement to be what they Please, much less to be what other Men Please.  
3. We desire to know what is meant by Accommodation? If it be that we shall entirely off●and, come over to you, be our Exceptions what ●hey will; If so it's hard Measure, that we must ●e of your Judgement, be our own what it will, ●r Act against our Judgement which is the same ●r Worse: Sure ye should have but a comfortless Purchase, though ye had Thousands of us among ●ou, Acting against our Light and Conscience, what Comfort could you have in us, or we in you? What Pleasure could it be to see Men running themselves by a Self-condemning-conscience? This would make both you, and them Guilty before GOD; You for Driving, and they for Yielding; But if by Accommodation you mean, t● we should meet together as near as we can, y● Yielding what you safely may, and we doing t● like: Accommodation on these Terms were tr●● Christian, take ye such stumbling Blocks out ● our Way, as safely ye may, without Sinning ●gainst GOD; Do what you may do Lawfully ● put us out of Danger of Sinning by our Compl●ance, and by the Grace of GOD nothing sh● keep us from you. And if ye could suffer free Admonition and Warning we would plainly in Lov● without Gall let you know our most intime Sentiments of your Way, that you can never be ab● to give an Account to GOD, for causing such ● Rend in his Church, by imperious maintaining of these Things yourselves call Indifferent, b●ing no way Necessary but as you are pleased ● Impose them, and bind them as heavy Burde● on the Backs of others, without any Commas of Christ, which hath occasioned the Wound i● of many Consciences, great Persecutions, and t● Ruin of many Families as to their external Condition, bitter Contentions and Heats among the● who should Live together in Love as Children ● one Father, and as Members of that one Body ● CHRIST, mutually assisting one another, enjoying the Fruits of our Saviour's Intercession, t● we may be made one: you have also by these ● guide, unwarrantrble, and unnecessary Impositi●ns cast out many faithful Labourers from their ●ork, in the LORDS Vineyard who were in ●heir Day, and afterwards might have been a ●lessing to many Souls: Gild of this Nature draws deep, and as ye desire a comfortable Appearance before the Lord Jesus Christ; the great Shep●erd of the Flock, and the Appointed Judge of ●ll, as ye desire to be free of the Accusations, of Thousands and Millions against you in the great Day of GOD, as ye desire to finish your Course with Joy, and to enter in to your LORDS Joy: Consider your Ways, and be not so Tenacious of ●our own Traditions, Customs and Inventions, ●s to scatter the Flock of CHRIST, and Rule ●hem with Force and Cruelty because they will ●ot Obey you in these things, that CHRIST ne●er commanded you to require of them; Remember that the Ministers Commission is to Teach Men to Observe whatsoever He hath command●ed, stand by your Commission, as ye hope to stand in Judgement, when ye must give an Account of your Stewardship.  
It shall not be Tedious to Transcribe the Excellent Discourse of the abovementiond Bishop of Hereford at least a part of his Naked Truth, page 10. He thus Addresseth the Bishops.  
My Reverend Fathers and Judges of the Chur● I with St. Paul Col. 3. Beseech you put on Father Bowels of Mercy, Kindness, humbleness of Min● Meekness, Long-suffering toward your poor weak Ch●dren; And so long as they hold fast the Body of Christ, ● not so Rigorous with them for Shadows; If they subm● to you in Substance, have Patience tho' they do not Su●mit to you in Ceremonies, and give me leave to tell y● my poor Opinion this violent pressing of Ceremonies, ha● I humbly Conceive, been a great hindrance from Embracing them; Men fearing your Intentions to be f● Worse, than really they are, and therefore abhor the● And Page 11. This force urging Vnformity in Worship, hath caused Great Division in Faith, as well a● Charity: For had you by Abolishing some Ceremonies taken the weak Brethren into your Church, they h● not Wandered about after seducing Teachers, nor fall● into so many Gross Opinions of their own— Now I beseech you in the Fear of GOD, set before your Eyes th● Dreadful Day of Judgement, when Christ in his Tribunal of Justice, shall require an Account of ever● Word and Deed, and shall thus Question you: He● are several Souls who taking Offence at your Ceremony have forsaken my Church, have forsaken the Faith ● have run into Hell; Why have ye suffered this? Na● why have you occasioned this? Will ye Answer it w● to Preserve our Ceremonies? Will not Christ retu● unto you, are your Ceremonies more Dear unto you tha● these Souls? Who hath required these Things at your ●ands? Will you for Ceremonies which you yourselves Confess to be Indifferent, no way Necessary unto Sal●ation, suffer your weak Brethren to Perish for whom ● Died? Have not I shown you how David and his Soldiers, were Guiltless in eating the Shewbread, ●hich was not Lawful, but only for the Priest to eat? ●f David dispensed with a Ceremony commanded by GOD, to satisfy the hunger of his People, will not ●ou Dispense with your own Ceremonies, to satisfy the Souls of my People, who are called by my Name, and Profess my Name tho' in weakness? Or will You tell Christ they ought to Suffer, for their own Wilfulness and Perverseness, who will not Submit to the Laws of the Church as they ought? Will not Christ return, shall ●hey Perish for transgressing Your humane Laws, which ●hey ignorantly conclude Erroneous, and shall not You Perish, for transgressing my Divine Laws? Which You know to be Good and Holy? Had I Mercy on You, and should not You have Mercy on your Fellow-Servants? With the same measure You have metred, it shall be measured unto You again: I tremble to go farther, but most humbly beseech You for Christ's sake endeavour to regain these straeyed Sheep, for which He shed his Precious Blood; And think it as great an Advantage, as great an Honour to You, as it was to St. Paul to become all things to all Men that You may Gain some, as doubtless You will many, though not all; And the few Standards off will be the more convince● and at long running wearied out, and Gained also. The● are the words of that Worthy and Compassionate Bishop, which the Imposers of Ceremonies shoul● seriously advert to  
We shall add but one Testimony more of tha● Celebrious Bishop Davenant on Col. 2. 20. I● You be free from the Rites that GOD did Prescribe, the are You free from the Traditions of Men; It is a mos● wicked thing they should Impose this Yoke upon You● and You are most Foolish to Submit Your Necks to it For GOD would not have Abolished the Ceremonial Law Instituted by himself, that a New One may b● invented by Men.  
This Argument taken from GOD'S Abolishing the Ceremonial Law, and suggested by this learned Bishop against the making of New Ceremonies by Men, appeareth to us Unanswerable Wherefore not doubting but many of your Communion are truly Conscientious, and some of yo● wearied of these Ceremonies, openly Wishing their Abolition: We are not altogether out o● Hope, but that God in his Mercy will yet impres● your Minds, with the Duty of doing, what you safely may for his Church's Unity and Peace: Which is all we desire, and would be your ow● Peace in the end: And though very large Concessions have been already made on the Dissenters Part i● Order to Accommodation and Rejected yet this shall not make us Cease, to Pray that the Father of Mercies would give us one Heart and one Way.   
FINIS.