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may not deny, that, in too many places, there was fault enough, When on both parts; both of the giver and receiver.

שי

For the one, Mr. Hooker gives a grave and modest touch of reroof. "No," saith he *, there is no cause we should doubt of he benefit: but, surely, great cause to make great complaint of he deep neglect of this Christian duty; almost with all them, to whom, by right of their place and calling, the same belongeth. Let then not take it in evil part: the thing is true: their small regard hereunto hath done harm in the Church of God." Thus he.

Neither can I but justify his gentle reprehension. The Fathers of the Church generally failed in the zealous prosecution of this so beneficial a work: being, I suppose, discouraged, with either the coldness or adverseness of too many of their charge; into whose thoughts, some otherwise-affected teachers had instilled a strong prejudice against this institution. Hereupon, having eye enough to their own peace, they were content silently to let fall the frequent and regular performance of that, which their hearts allowed.

Afterwards, in the beginning of King James's reign, they were quickened with this Synodical Constitution +:-"Forasmuch as it hath been a solemn, ancient, and laudable custom in the Church of God, continued from the Apostles' times, that all Bishops should lay their hands upon children baptized and instructed in the Catechism of the Christian Religion, praying over them and blessing them, which we commonly call Confirmation; and that this holy action hath been accustomed in the Church in former ages, to be performed in the Bishop's Visitation every third year; We will and appoint, that every Bishop, or his Suffragan, in his accustomed Visitation, do, in his own person, carefully observe the said custom, &c."

Upon this Canon, the Bishops, generally, were not indiligent, in performing this part of their charge; insomuch as had there been a correspondent forwardness, both in the people and in their brethren of the Ministry, who are by the Canon charged with the care of preparing and procuring the presentation of such persons as are meet to be admitted to Confirmation, this service had certainly been accomplished with good effect, and was by divers of them done accordingly.

But, soon after, divisions grew on: the authority of Ecclesiastical Superiors began to abate in the minds of men; and there wanted not, who suggest it to be a piece of piety, to dislike and decry this, which they termed a superstitious, ceremony. So as now, there wanted heads, on which hands should be imposed: while yet, in some places of the remoter Dioceses, this Episcopal Benediction was, in the other extreme, sought with so too much heat, as that it was not possible to be given otherwise, than in a breathless and tumultuary way; as I formerly intimated.

*Hooker Eccles. Pol. 1. v. of Confir. 66.
+ Can. et Const. Eccl. Can. 60.

Can. et Const. Can. 61.

It is not, then, for us to say, how a holy service is performed, but how it should be. What errors pass in any godly administra tions ought not so much to disgrace the act, as to invite an amend. ment. And, let me be bold to say, that were this institution carefully and punctually acted on all parts, according to the rules prescribed by the Church of England, there could be no doubt of a plentiful blessing from heaven, to be poured down upon that so sacred and religious ordinance.

Wherefore, Dear Brethren, laying aside all unjust prejudice, that may arise, either from the persons interested, or from the abuse of the thing, or discontinuance of the practice, let us resolve, both reverently to esteem and humbly to submit to an institution, no less than Apostolical; and expect the heavenly benediction of Him, who is the great Bishop of our Souls; 1 Pet. ii. 25. To whom, with the Father, and the Holy Spirit, be all praise, honour, and glory, for evermore.

AMEN.

FOR

EPISCOPACY AND LITURGY.

WE cannot be too wary of or too opposite to Popery and Antichristianism: but, let me admonish you, in the fear of God to take heed, that we do not dilate the name and imputation of these too far.

For, I speak it with just sorrow and compassion, there are some well meaning and seduced souls, that are, by erroneous teachers, brought into the opinion, that the sacred form of the government of the Church, and the holy forms of the public devotions and prayers of the Church, and all the favourers of them, are worthy to be branded with the title of Popery and Antichristianism.

For the first, my heart bleeds in me to think, that that calling, which was instituted by the Apostles themselves, and hath ever since continued in the Universal Church of Christ without interruption to this day, should now come under the name of Popery. I speak of the calling if the persons of any in this station have been faulty, let them bear their own burden; but, that the calling itself should receive this construction in the opinion of well-minded and conscionable Christians, is justly most lamentable. I beseech you look back upon the histories of former times: look but upon your Acts and Monuments; and see whether any have been more expensive, either of their ink or their blood, against the tyranny of Popery and Superstition, than the Bishops of this Church of England: insomuch as the Reverend Dr. Du Moulin, in his public Epistle, professes that the Bishops of England were they, to whom this Church is beholden for the liberty and maintenance of the Protestant Religion in this kingdom. And, in this present age, how many of us have written and are content and ready to bleed, for the sincerity of the Gospel! If there be any, therefore, in this holy order, whose lips have hanged towards the onions, and garlic, and fleshpots of Egypt, let them undergo just censure: but, let the calling and the zealous and faithful managers of it be acquitted before God and men.

For the latter, I see, and mourn to see, that many good souls are brought into a dislike and detestation of the Common Prayers of the Church of England, as mere Mass and Popery. Woe is me, that error should prevail so far with good hearts! I beseech you,

for God's sake, and your souls' sake, be rightly informed in this s material and important a point.

I see there is herein a double offence: one, of them, which de like the prayers, because they are set forms; the other, that dishe them, because they are such set forms.

For the former: I beseech them to consider seriously, whether they ought to think themselves wiser and perfecter, than all the Churches of God, that ever have been upon the earth. This I dare confidently say, that, since God had an established Church in the world, there were set Forms of Devotion. In the Jewish Church, before and since Christ; in the Christian Church, of a ages; and, at this very day, all those varieties of Christians in the large circle of "Christianography," that have their set Forms of Prayers, which they do and must use; and in the Reformed. Churches, both of the Lutherans, and France, and Scotland; it is no otherwise yea, Reverend Mr. Calvin himself, whose judgment had wont to sway with the forwardest Christians, writing to the Protector of England, Anno 1548. hath these words: Quod ad formulam precum attinet et rituum Ecclesiasticorum valdè probo, ut certa illa extet à quá Pastoribus discedere non liceat in functione suá, &c. And, adding three grave and solid reasons for it, concludes thus: "So, then, there ought to be a set Form of Catechism, a set Form of Administration of Sacraments and of Public Prayers." And why will we cast off the judgment, both of him and all the Divines of the whole Christian World, till Barrow and Browne, in our age and remembrance, contradicted it; and run after a conceit, that never had any being in the world, till within our own memory?

For the latter: there are those, who could allow some Form of set Prayers; but dislike this of ours, as savouring of the Pope and the Mass, whence they say it is derived. Now I beseech you, Brethren, as you would avoid the danger of that woe of calling good evil and evil good, inform yourselves thoroughly of the true state of this business. Know, therefore, that the whole Church of God, both Eastern and Western, as it was divided; both the Greek, and Latin Church under which this island was wont to be ranged; had their Forms of Prayer from the beginning; which were then holy and heavenly compiled by the holy Fathers of those first times. Afterwards, the abuses and errors of Popery came in by degrees; as Transubstantiation, Sacrifice of the Mass, Prayers for the Dead, Prayers to Saints: these poisoned the Church, and vitiated these Holy Forms, while they continued; but, when Reformation came in, divers worthy Protestant Divines, whereof some were noble Martyrs for religion, were appointed to revise that form of service, to purge out all that Popish leaven that had soured them, to restore them to their former purity; leaving nothing in that book, but that, which they found consonant to godliness and pure religion. If any man will now say, that our Prayer-Book is taken out of the Mass, let him know rather, that the Mass was cast out of our

Prayer-Book, into which it was injuriously and impiously intruded: the good of those prayers are ours, in the right of Christians; the evil, that was in them, let them take as their own. And, if it should have been as they imagine, let them know, that we have departed from the Church of Rome but in those things, wherein they have departed from Christ: what good thing they have is ours still: that Scripture which they have, that Creed which they profess, is ours; neither will we part with it, for their abuse. If a piece of gold be offered us, will we not take it, because it was taken out of the channel? If the Devil have given a Confession of Christ, and said, I know who thou art, even Jesus, the Son of the Living God; shall not I make this confession, because it came out of the Devil's mouth? Alas! we shall be herein very injurious, both to ourselves and to God, whose every holy truth is.

This, then, is the Form, which hath been compiled by learned and holy Divines, by blessed Martyrs themselves; who used it comfortably, and blessed God for it. But, if the quicker eyes of later times have found any thing, which displeases them, in the phrases and manners of expression, or in some rites prescribed in it, let them, in God's name, await for the reforming sentence of that public authority, whereby it was framed and enacted; and let not private persons presume, to put their hands to the work, which would introduce nothing but palpable confusion. Let all things be done decently, and in order.

Shortly, my Brethren, let us hate Popery, to the death: but, let us not involve within that odious name those Holy Forms both of administration and devotion, which are both pleasing unto God, and agreeable to all Christianity and Godliness.

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